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has been made by a weaving together; wherefore it is necessary to divide it. What then is it that he says? We proclaim Him who was born of David, he says. But this is clear; but from whence is it clear that this incarnate One is also the Son of God? First, from the prophets; wherefore he said, Which He had promised afore by His prophets in the holy Scriptures. And this manner of proof is not a small one. Then also from the very manner of His generation; which he himself also made clear by saying, Of the seed of David according to the flesh; for He undid the law of nature. Thirdly, from the miracles which He did, affording proof of much power; for this is, In power. Fourthly, from the Spirit whom He gave to those who believe in Him, and through whom He made all men holy; wherefore he says, According to the Spirit of holiness; for it was of God alone to grant such gifts. Fifthly, from the resurrection of the Lord; for He was the first and only one to raise Himself; which He Himself said was of all things the most sufficient sign even to stop the mouths of the shameless. For, Destroy this temple, He says, and in three days I will raise it up; and, When you have lifted me up from the earth, then you will know that I am He; and again, This generation seeks a sign, and there shall no sign be given to it, but the sign of Jonah. What then is, Declared? Shown, manifested, judged, confessed by the opinion and vote of all, from the prophets, from the miraculous birth according to the flesh, 60.398 from the power in the signs, from the Spirit, through whom He gave sanctification, from the resurrection, through which He destroyed the tyranny of death. By whom we have received grace and apostleship, for obedience to the faith. See the thankfulness of a servant; he wishes nothing to be his own, but all his Master’s. And yet the Spirit gave this; wherefore he said: I have yet many things to say unto you, but you cannot bear them now; howbeit when he, the Spirit of truth, is come, he will guide you into all truth; and again, Separate me Barnabas and Saul. And in the Epistle to the Corinthians he says, that To one is given by the Spirit the word of wisdom; to another the word of knowledge; and that He divides all these things as He wills. And speaking to the Milesians, he said, In which the Holy Ghost has made you overseers and bishops. Do you see that he says the things of the Spirit are of the Son, and the things of the Son are of the Spirit? Grace and apostleship; that is, We did not ourselves achieve becoming apostles; for not by having labored much and toiled did we obtain this dignity; but we received grace, and the achievement was of the gift from above. For obedience to the faith. c. It was not then the apostles who were succeeding, but the grace which prepared the way for them. For it was their part to go about and preach, but the persuading was of God who worked in them; as also Luke says, that He opened their heart; and again, To whom it was given to hear the word of God. For obedience. He did not say, For inquiry and reasoning, but, For obedience. For we were not sent, he says, to reason, but to deliver what we were entrusted with. For when the Master declares something, those who hear ought not to be curious and meddle with what is said, but only to receive it. For the apostles were sent for this reason, that they should say what they had heard, not that they should add anything of their own; and we then, that we should believe. What are we to believe? Concerning His name; not that we should curiously examine His substance, but that we should believe in His name; for this it was that also worked the signs. For in the name of Jesus Christ, he says, rise up and walk. And this very thing requires faith, and it is possible to comprehend none of these things by reasoning. Among all nations, among whom are ye also the called of Jesus Christ. What then? did Paul preach to all nations? That he indeed ran his course from Jerusalem unto Illyricum, and from thence again went out to the very ends of the earth, is clear from what he wrote to the Romans. But even if he did not go to all, what is said is not therefore false; for he speaks not of himself alone, but also of the twelve apostles, and of all

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πλοκῆς γέγονε· διόπερ αὐτὸ διελεῖν ἀνάγκη. Τί οὖν ἐστιν ὃ λέγει· Τὸν ἐκ ∆αυῒδ γενόμενον ἀνακηρύττομεν, φησίν. Ἀλλὰ τοῦτο δῆλον· πόθεν δὲ, ὅτι καὶ Υἱὸς Θεοῦ ἐστιν οὗτος ὁ σαρκωθείς; Πρῶτον ἀπὸ τῶν προφητῶν· διὸ ἔλεγεν, Ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν Γραφαῖς ἁγίαις. Οὐ μικρᾶς δὲ ἀποδείξεως οὗτος ὁ τρόπος. Ἔπειτα καὶ ἐξ αὐτοῦ τοῦ τρόπου τῆς γεννήσεως· ὃ καὶ αὐτὸς ἐδήλωσεν εἰπών· Ἐκ σπέρματος ∆αυῒδ κατὰ σάρκα· τὸν γὰρ τῆς φύσεως ἔλυσε νόμον. Τρίτον ἀπὸ τῶν θαυμάτων ὧνπερ ἔπραττε, πολλῆς δυνάμεως ἀπόδειξιν παρεχόμενος· τοῦτο γάρ ἐστιν, Ἐν δυνάμει. Τέταρτον ἀπὸ τοῦ Πνεύματος οὗπερ ἐδίδου τοῖς πιστεύουσιν εἰς αὐτὸν, καὶ δι' οὗ πάντας ἁγίους ἐποίει· διό φησι, Κατὰ Πνεῦμα ἁγιωσύνης· Θεοῦ γὰρ ἦν μόνου τὰ τοιαῦτα δῶρα χαρίζεσθαι. Πέμπτον ἀπὸ τῆς ἀναστάσεως Κυρίου· πρῶτος γὰρ οὗτος καὶ μόνος ἑαυτὸν ἤγειρεν· ὅπερ καὶ αὐτὸς μάλιστα πάντων ἔφησεν εἶναι σημεῖον ἱκανὸν καὶ τοὺς ἀναισχυντοῦντας ἐπιστομίσαι. Λύσατε γὰρ, φησὶν, τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν· καὶ, Ὅταν ὑψώσητέ με ἀπὸ τῆς γῆς, τότε γνώσεσθε, ὅτι ἐγώ εἰμι· καὶ πάλιν, Ἡ γενεὰ αὕτη σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ. Τί οὖν ἐστιν, Ὁρισθέντος; ∆ειχθέντος, ἀποφανθέντος, κριθέντος, ὁμολογηθέντος παρὰ τῆς ἁπάντων γνώμης καὶ ψήφου, ἀπὸ τῶν προφητῶν, ἀπὸ τῆς παραδόξου γεννήσεως τῆς κατὰ σάρκα, 60.398 ἀπὸ τῆς δυνάμεως τῆς ἐν τοῖς σημείοις, ἀπὸ τοῦ Πνεύματος, δι' οὗ τὸν ἁγιασμὸν ἔδωκεν, ἀπὸ τῆς ἀναστάσεως, δι' ἧς τοῦ θανάτου τὴν τυραννίδα κατέλυσε. ∆ι' οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως. Ὅρα εὐγνωμοσύνην οἰκέτου· οὐδὲν ἑαυτοῦ εἶναι βούλεται, ἀλλὰ πάντα τοῦ ∆εσπότου. Καὶ μὴν τὸ Πνεῦμα τοῦτο ἔδωκε· διὸ ἔλεγε· Πολλὰ ἔχω λέγειν ὑμῖν, ἀλλ' οὐ δύνασθε βαστάζειν ἄρτι· ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ Πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν ἀλήθειαν· καὶ πάλιν, Ἀφορίσατέ μοι τὸν Παῦλον καὶ τὸν Βαρνάβαν. Καὶ ἐν τῇ πρὸς Κορινθίους δέ φησιν, ὅτι Ὧ μὲν διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως· καὶ ὅτι Αὐτὸ πάντα διαιρεῖ, καθὼς βούλεται. Καὶ Μιλησίοις δὲ δημηγορῶν, ἔλεγεν· Ἐν ᾧ ἔθετο ὑμᾶς τὸ Πνεῦμα τὸ ἅγιον ποιμένας καὶ ἐπισκόπους. Ὁρᾷς, ὅτι τὰ τοῦ Πνεύματος τοῦ Υἱοῦ φησι, καὶ τὰ τοῦ Υἱοῦ τοῦ Πνεύματος; Χάριν καὶ ἀποστολήν· τουτέστιν, Οὐχ ἡμεῖς αὐτὸ καθωρθώσαμεν τὸ γενέσθαι ἀπόστολοι· οὐδὲ γὰρ καμόντες πολλὰ καὶ πονέσαντες, τὴν ἀξίαν ταύτην ἐλάχομεν· ἀλλὰ χάριν ἐλάβομεν, καὶ τῆς ἄνωθεν δωρεᾶς τὸ κατόρθωμα γέγονεν. Εἰς ὑπακοὴν πίστεως. γʹ. Οὐκ ἄρα οἱ ἀπόστολοι ἦσαν οἱ κατορθοῦντες, ἀλλ' ἡ προοδοποιοῦσα χάρις αὐτοῖς. Ἐκείνων μὲν γὰρ ἦν τὸ περιιέναι καὶ κηρύττειν, τὸ δὲ πείθειν τοῦ ἐνεργοῦντος ἐν αὐτοῖς Θεοῦ· καθὼς καὶ ὁ Λουκᾶς φησιν, ὅτι ∆ιήνοιξε τὴν καρδίαν αὐτῶν· καὶ πάλιν, Οἷς ἦν δεδομένον ἀκοῦσαι τὸν λόγον τοῦ Θεοῦ. Εἰς ὑπακοήν. Οὐκ εἶπεν, Εἰς ζήτησιν καὶ κατασκευὴν, ἀλλ', Εἰς ὑπακοήν. Οὐδὲ γὰρ ἐπέμφθημεν, φησὶ, συλλογίζεσθαι, ἀλλ' ὅπερ ἐνεχειρίσθημεν ἀποδοῦναι. Ὅταν γὰρ ὁ ∆εσπότης ἀποφήνηταί τι, τοὺς ἀκούοντας οὐ περιεργάζεσθαι χρὴ τὰ λεγόμενα καὶ πολυπραγμονεῖν, ἀλλὰ δέχεσθαι μόνον. Οἱ γὰρ ἀπόστολοι διὰ τοῦτο ἐπέμφθησαν, ἵνα, ἅπερ ἤκουσαν, εἴπωσιν, οὐχ ἵνα οἴκοθέν τι προσθῶσι· καὶ ἡμεῖς δὲ λοιπὸν, ἵνα πιστεύσωμεν. Τί ἵνα πιστεύσωμεν; Περὶ τοῦ ὀνόματος αὐτοῦ· οὐχ ἵνα τὴν οὐσίαν αὐτοῦ περιεργασώμεθα, ἀλλ' ἵνα εἰς τὸ ὄνομα αὐτοῦ πιστεύσωμεν· τοῦτο γὰρ ἦν, ὃ καὶ τὰ σημεῖα ἐποίει. Ἐν γὰρ τῷ ὀνόματι Ἰησοῦ Χριστοῦ, φησὶν, ἔγειραι καὶ περιπάτει. Καὶ τοῦτο δὲ αὐτὸ πίστεως δεῖται, καὶ οὐδὲν τούτων λογισμῷ καταλαβεῖν δυνατόν. Ἐν πᾶσι τοῖς ἔθνεσιν, ἐν οἷς ἐστε καὶ ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ. Τί οὖν; πᾶσι τοῖς ἔθνεσιν ὁ Παῦλος ἐκήρυξεν; Ὅτι μὲν γὰρ ἀπὸ Ἱερουσαλὴμ μέχρι τοῦ Ἰλλυρικοῦ διέδραμε, κἀκεῖθεν πάλιν εἰς αὐτὰς ἐξέβη τῆς γῆς τὰς ἐσχατιὰς, δῆλον ἐξ ὧν Ῥωμαίοις ἐπέστειλεν. Εἰ δὲ καὶ μὴ πᾶσι ἐπέστη, οὐδὲ οὕτω ψεῦδος τὸ λεγόμενον· οὐ γὰρ περὶ ἑαυτοῦ μόνον φησὶν, ἀλλὰ καὶ περὶ τῶν δώδεκα ἀποστόλων, καὶ πάντων