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to make a judgment of the words and deeds concerning the divine Spirit in relation to God, who is praised by the word "to work," as is set forth, but not in relation to earthly things and the cast-down demon. Since the Holy Spirit is mentioned with the reverence fitting for God in the whole context found concerning it in each passage; but created things and the demon, according to their own worth. Which you, the Macedonian, not observing, nor discerning, the enmity of the demon, and the friendship 39.608 of the Holy Spirit, you bring down, as far as it is in you, by the things you speak out of your abundance, the incomparable glory of God the Father, who is extolled by similar expressions on divine matters, and of his Spirit; and you have unwittingly placed yourself among those who think soundly. Pay attention rather, that in the preceding, before God the Father and the Son, the Holy Spirit was first mentioned in a manner befitting God; and reason from this, that the revered Trinity in unity has no difference, and that it works with itself ineffably. Then you consider, that to each one through the Holy Spirit and from the Holy Spirit are given the aforementioned divine gifts, of which no particular gift of divine grace is left outside, and he who does not obtain them, as given by God, is more wretched than the wretched; and he who does not so write and speak remains incurable, neither profiting himself, nor profiting others, but even harming them; and that all these things the one and the same Spirit works, that is, he makes and provides; and he who works these things, will also work all things, and is without need; and he who is without need, is without passion; and he who is without passion, is God. Indeed, if it is said of God the Father, "The Lord is mighty in battle;" and, "In Judea God is known," and such things; will he not be understood as mighty in other things, and active, and manifest? Consider likewise, that it strips off every heretical plausibility, and they guarantee in different ways his divine self-authority, which is of one mind with the Father and the Son, the words which so proclaim: "According to his will;" and, "He distributes to each one individually as he wills;" and that God the Father bears witness with them by signs and wonders, and the Savior says, "The Spirit of truth, who proceeds from the Father;" and, "The Spirit is the truth;" and Peter, clearly proclaiming the Holy Spirit to be God to Ananias thus: "Why is it that you have agreed to lie to the Holy Spirit? You have not lied to man, but to God." And know this, that you have not been unnoticed in cunningly omitting in your vain and harmful little work, or rather, your place of blasphemy, the preceding part of the divine scripture. For it contains this: "The one and the same Spirit;" and so it adds what you alone have brought forward perversely: "Distributing to each one individually as he wills;" instead of, giving as a gift, and distributing, and authoritatively revealing heavenly goods. It is not of right judgment and faith, besides misinterpreting, to also mutilate the oracles. For the phrase, "One and the same Spirit," prevents you from separating him from the sameness with the one, and highest, and all-governing; for this one who is most unseeable and most incomprehensible in his divinity differs not even a little, except only in the matter of paternity; because he proceeded by nature from him, and not by creative energy, and from saying: If it is written "Spirit of God," and "Spirit of Christ," two 39.609 Spirits will be understood. But it has been said not much above, for what reason it has been so declared. But do not be ignorant of this, that the oracles set forth do not signify that the one who bestows grace is one person, and the one who distributes is another, as is the case with men who are neither able to know the whole, nor to act without toil, and for this reason some give indiscriminately, while others distribute according to an exact examination, lest perhaps either those who supply should not be sufficient, or those who are served should themselves not profit. For the uncaused, and impassible, and ever-moving, all-sufficient and ungrudging God, who not according to what we are worthy to receive, for indeed we are not even worthy

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κρίσιν τῶν περὶ τοῦ θεϊκοῦ Πνεύματος λόγων τε καὶ πραγμάτων πρὸς τὸν Θεὸν, τὸν τῇ λέξει τοῦ ἐνεργεῖν ὑμνηθέντα, ὡς πρόκειται, ἀλλὰ μὴ πρὸς τὰ γήϊνα καὶ πρὸς τὸν ῥιφέντα δαίμονα ποιεῖσθαι. Ἐπειδὴ τὸ μὲν Πνεῦμα τὸ ἅγιον μετὰ τοῦ Θεῷ πρέποντος σεβάσματος μνημονεύεται ἐν ὅλῃ τῇ περὶ αὐτοῦ εὑρισκομένῃ ἐν ἑκάστῳ χωρίῳ συμφράσει· τὰ δὲ κτίσματα καὶ ὁ δαίμων, ἑαυτῶν ἀξίως. Ὅπερ μὴ φυλάττων σὺ ὁ Μακεδονιανὸς, μηδὲ διαγινώσκων, τοῦ μὲν δαίμονος τὸ δυσμενὲς, τοῦ δὲ ἁγίου Πνεύματος 39.608 τὸ φίλιον, εἰς ἅπερ ἐκ τοῦ περισσεύματός σου λέγεις καταφέρεις, τό γε ἐπὶ σοὶ, τὴν ἀσύγκριτον δόξαν τοῦ Θεοῦ Πατρὸς, τοῦ ὁμοιολεξίαις ἐπὶ θείων πραγμάτων ἀνευφημηθέντος, καὶ τοῦ Πνεύματος αὐτοῦ· καὶ ἔλαθες εἰκότως τάξας ἑαυτὸν ἐν τοῖς ὑγιῶς φρονοῦσι. Πρόσεχε δὲ μᾶλλον, ὅτι ἐν τοῖς προκειμένοις, πρὸ τοῦ Θεοῦ Πατρὸς καὶ τοῦ Υἱοῦ, τὸ ἅγιον Πνεῦμα πρῶτον θεοπρεπῶς ἐμνημονεύθη· καὶ λογίζου ἐκ τούτου, ὅτι διαφορὰν ἡ ἐν μονάδι σεπτὴ Τριὰς οὐκ ἔχει, καὶ ὅτι ἀῤῥήτως συνεργεῖ ἑαυτῇ. Εἶτα σὺ σκόπησον, ὅτι ἑκάστῳ διὰ τοῦ ἁγίου Πνεύματος καὶ παρὰ τοῦ ἁγίου Πνεύματος δίδοται τὰ μνημονευθέντα θεϊκὰ χαρίσματα ὧν οὐδεμία ἔξωθεν ὑπολείπεται δόσις θεϊκῆς δωρεᾶς ἰδία, καὶ ὧν ὁ μὴ τυγχάνων, ὡς παρὰ τοῦ Θεοῦ διδομένων, ἀθλίων ἐστὶν ἀθλιώτερος· καὶ ὁ μὴ οὕτω γράφων τε καὶ λέγων, ἀνίατος μένει, μήτ' αὐτὸς ὠφελούμενος, μήτ' ἄλλους ὠφελῶν, ἀλλὰ καὶ βλάπτων· καὶ ὅτι ταῦτα πάντα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, τοῦτ' ἔστιν ποιεῖ τε καὶ παρέχει· ὁ δὲ εἰς ταῦτα ἐνεργῶν, καὶ εἰς πάντα ἐνεργήσει, καὶ ἀνενδεής ἐστιν· ὁ δὲ ἀνενδεὴς, ἀπαθής· ὁ δὲ ἀπαθὴς, Θεός. Ἦ ἆρα ἐὰν λέγηται περὶ τοῦ Θεοῦ Πατρός· "Κύριος δυνατὸς ἐν πολέμῳ·" καὶ, "Γνωστὸς ἐν τῇ Ἰουδαίᾳ ὁ Θεὸς," καὶ ὅσα τοιαῦτα· ἐν ἄλλοις οὐ νοηθήσεται δυνατὸς, καὶ ἐνεργητικὸς, καὶ ἐπιφανής; Σκέψαι δὲ ὁμοίως, ὅτι πᾶσαν μὲν ἀπαμφιέννυσιν αἱρετικὴν πειθανολογίαν, διεγγυῶνται δὲ διαφόρως τὴν θεϊκὴν αὐτοῦ αὐτεξουσιότητα, τὴν ὁμόφρονα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, αἱ οὕτω διαλαλοῦσαι λέξεις· "Κατὰ τὴν αὐτοῦ θέλησιν·" καὶ, "∆ιαιρεῖ ἰδίᾳ ἑκάστῳ καθὼς βούλεται·" καὶ ὅτι συνεπιμαρτυρεῖ τούτοις, ὅ τε Θεὸς Πατὴρ σημείοις καὶ τέρασιν, ὅ τε Σωτὴρ λέγων· "Τὸ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται·" καὶ, "Τὸ Πνεῦμά ἐστιν ἡ ἀλήθεια·" ὅ τε Πέτρος, Θεὸν τὸ ἅγιον Πνεῦμα διαῤῥήδην τῷ Ἀνανίᾳ καταγγέλλων τοιῶσδε· "Τί ὅτι συνεφωνήθη ὑμῖν ψεύσασθαι τὸ Πνεῦμα τὸ ἅγιον; Οὐκ ἐψεύσω ἀνθρώπῳ, ἀλλὰ τῷ Θεῷ." Κἀκεῖνο δὲ εἰδὼς ἔσο, ὅτι οὐκ ἔλαθες πανούργως παραλείψας ἐν τῷ ματαίῳ καὶ καταβλαβεῖ πονηματίῳ σου, μᾶλλον δὲ βλασφημητηρίῳ σου, τὸ προηγούμενον τοῦ θείου γραφίου. Περιέχει γὰρ ὧδε· "Τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα·" καὶ οὕτως ἐπιφέρει, ὃ μόνον σὺ ἐνδιαστρόφως ἐπήγαγες· "∆ιαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται·" ἀντὶ τοῦ, δωρούμενον, καὶ διανέμον, καὶ ἐκκαλύπτον αὐθεντικῶς τὰ οὐράνια ἀγαθά. Οὐκ ὀρθῆς δὲ γνώμης καὶ πίστεως, μετὰ τοῦ παρερμηνεύειν ἔτι καὶ ἀκρωτηριάζειν τὰ λόγια. Τὸ γὰρ περιέχειν, "Ἓν καὶ τὸ αὐτὸ Πνεῦμα," ἀποκλείει σοι τοῦ τε χωρίζειν αὐτὸ τῆς πρὸς τὸν ἕνα, καὶ ἀνώτατον, καὶ πάντα πηδαλιουχοῦντα ταυτότητος διαφέρει γὰρ οὗτος ὁ ἀθεωρητότατος καὶ ἀπεριληπτότατος τῇ θεότητι οὔτι γε σμικρὸν, πλὴν μόνῳ τῷ τῆς πατρότητος λόγῳ· ὅτι ἐξεπορεύθη φύσει ἐξ αὐτοῦ, καὶ οὐ δημιουργικῇ ἐνεργείᾳ, τοῦ τε λέγειν· Εἰ Πνεῦμα Θεοῦ, καὶ Πνεῦμα Χριστοῦ γέγραπται, δύο νοηθήσεται 39.609 Πνεύματα. Προείρηται δὲ οὐ πολλῷ ἀνωτέρω, δι' ἢν αἰτίαν οὕτω κεχρησμῴδηται. Μὴ ἀγνόει δὲ καὶ τὸ ὅτι τὰ ἐκκείμενα λόγια, οὐκ ἄλλο σημαίνει πρόσωπον εἶναι τὸ χαριζόμενον, καὶ ἄλλο τὸ διανέμον ὡς ἐπὶ τῶν ὅλα μήτε εἰδέναι δυναμένων, μήτε ἀπόνως πραττόντων ἀνθρώπων, καὶ διὰ τοῦτο διδόντων μὲν ἀποκρίτως τούτων, ἑτέρων δὲ κατὰ δοκιμασίαν ἀκριβῆ διανεμόντων, μήπως. ἢ οἱ χορηγοῦντες οὐκ ἐπαρκέσωσιν, ἢ οἱ διακονούμενοι αὐτοὶ οὐ κερδάνωσιν. Ὁ γὰρ ἀναίτιος, καὶ ἀπαθὴς, καὶ ἀεικίνητος, πανταρκής τε καὶ ἄφθονος Θεὸς, ὁ μὴ πρὸς ὃ ἄξιοι λαβεῖν ἡμεῖς οὐδὲ γὰρ οὐδὲ ἄξιοι