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is present to all, distributing to each what is fitting, for the care of all things providing, in the manner of a physician, the things 1.13.4 appropriate for salvation. Wherefore it is reasonable that he did not despise the life according to man, but even long ago he offered assistance from himself to the God-loving men of old, here appearing in human form to the forefathers of the Hebrews, and there ordaining suitable laws for their descendants, and now also to those who came after, through prophets he issued oracles concerning his future 1.13.5 theophany that would shine forth to all men. But as their time was passing, he fulfilled by deeds the results of the ancient oracles, and so at last he was present, mingling and associating with mortal life, and he himself was the only-begotten Son of God, as in a divine image, by the instrument of the body, conversing with the race of men 1.13.6 with teachings, healings, and the secret instructions of divine wisdom. And now he proceeded even to the gates of death by the exceeding philanthropy of the Father's will, so that he might deem those here also worthy of his grace, drawing them up to the life with him. Thus "God was in Christ reconciling the world to himself"; and he endured the economy in the flesh, being before it and pre-existing, honored with the divinity of the Father's glory; yet not considering "equality with God" "a thing to be grasped," but "emptied himself" and "taking the form of a servant humbled himself, becoming obedient" to the Father "unto death," so that "just as" "death" through "one man" who "sinned" held sway over the whole race, so also eternal life through "his grace" might reign for those who believe in him and through him are made known to his God and Father. 1.14.1 Reasonably, therefore, the church, proclaiming these things, rejected Sabellius as a counterfeit debased coin, for his denial of the Son of God, although he claimed to know one God and that there is no other besides him, speaking very much like Marcellus; and the first preachers of our Savior himself named the Ebionites, in the Hebrew tongue calling them poor in understanding, those who said they knew one God and did not deny the Savior's body, but did not know the divinity of the Son. 1.14.2 And the Samosatene also, although he taught that Jesus is the Christ of God, and confessed one God over all, just like Marcellus, the ecclesiastical fathers declared him an alien to the church of God, because he did not confess Christ to be both Son of God and God, existing before the incarnate birth. But this man, as being impious toward Christ, was driven far from his church; 1.14.3 But Sabellius, as sinning against the Father himself, whom he dared to call Son, underwent the same punishment as the godless heresiarchs. But Marcellus, suspecting that he would suffer the same things as him, devised a newer contrivance for his error, defining God and his Word in him to be one, but graciously bestowing on him the two titles of Father and Son. Yet he did not escape notice 1.14.4 nor did he flee, being at last detected in his own nets; however, even before being caught, being struck by his conscience, for the disavowal of the suspicion he set out to blaspheme Sabellius. 1.15.1 And how he slandered the man, mentioning him by name, listen to what he writes about him in these very syllables: For Sabellius himself too, having slipped from the right faith, neither knew God accurately nor his holy Word. For he who does not know the Word is ignorant of the Father also. For "no one," he says, "knows the Father, except the Son," that is, the Word; for the Word through himself provides the knowledge of the Father. For thus also to those of the Jews at that time who thought they knew God, but rejected his Word, through whom alone God is known, he said, "No one knows the Father except the Son and anyone to whom the Son chooses to reveal him." For since it was impossible to know God otherwise, he teaches men to know him through his own Word, so that that man also erred by not accurately knowing the Father and his Word. 1.15.2 Marcellus wrote these things, of Sabellianizing

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πᾶσιν ἐπιπάρεστιν, ἑκάστῳ νέμων τὰ πρόσφορα, τῇ τε τῶν ὅλων θεραπείᾳ δίκην ἰατροῦ τὰ 1.13.4 ἁρμόδια πρὸς σωτηρίαν ἐπαρκῶν. ὅθεν εἰκότως οὐδὲ τοῦ κατὰ ἄνθρωπον ὑπερεφρόνησεν βίου, ἀλλὰ καὶ πάλαι πρότερον τοῖς ἐξ αἰῶνος φιλοθέοις ἀνδράσιν τὴν ἐξ αὐτοῦ παρεῖχεν ἐπικουρίαν, ὧδε μὲν ἐν ἀνθρωπείῳ σχήματι τοῖς Ἑβραίων προπάτορσιν ἐπιφαινόμενος ὧδε δὲ τοῖς τούτων ἀπογόνοις ἁρμοδίους διαταττόμενος νόμους, ἤδη δὲ καὶ τοῖς μετέπειτα διὰ προφητῶν μελλούσης αὐτοῦ 1.13.5 θεοφανείας ἅπασιν ἐκλάμψειν ἀνθρώποις ἐξεδίδου θεσπίσματα. ὡς δὲ ὁ τούτων παρήλαυνε χρόνος, ἔργοις ἐπλήρου παλαιῶν χρησμῶν ἀποτελέσματα, καὶ δὴ παρῆν λοιπὸν ἀναμὶξ τῷ θνητῷ βίῳ συναγελαζόμενος, αὐτός τε ἦν ὁ τοῦ θεοῦ μονογενὴς υἱὸς ὡς ἐν ἀγάλματι θείῳ, τῷ τοῦ σώματος ὀργάνῳ, τῷ τῶν ἀνθρώπων καθομιλῶν γένει 1.13.6 διδασκαλίαις, θεραπείαις, ἐνθέου σοφίας ἀπορρήτοις παιδεύμασιν. ἤδη δὲ αὐτῶν μέχρι θανάτου πυλῶν ἤλαυνεν πατρικοῦ νεύματος ὑπερβαλλούσῃ φιλανθρωπίᾳ, ὡς ἂν καὶ τοὺς τῇδε τῆς ἑαυτοῦ καταξιώσειεν χάριτος, ἐπὶ τὴν παρ' αὐτῷ ζωὴν ἀνελκύσας. οὕτω «θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ»· καὶ τὴν ἔνσαρκον ὑπέμεινεν οἰκονομίαν, προὼν μὲν αὐτῆς καὶ προϋπάρχων, θεότητι πατρικῆς δόξης τετιμημένος· οὐ μὴν «ἁρπαγμὸν» ἡγούμενος «τὸ εἶναι ἴσα θεῷ, ἑαυτὸν» δ' οὖν κενώσας καὶ «μορφὴν δούλου λαβὼν ἐταπείνωσεν ἑαυτόν, ὑπήκοος» τῷ πατρὶ «γενόμενος μέχρι θανάτου», ἵν' «ὥσπερ» «ὁ θάνατος» «δι' ἑνὸς ἁμαρτήσαντος» «ἀνθρώπου» παντὸς κατεκυρίευσεν γένους, οὕτως καὶ ἡ αἰώνιος ζωὴ διὰ «τῆς αὐτοῦ χάριτος» τῶν εἰς αὐτὸν πιστευόντων καὶ δι' αὐτοῦ τῷ θεῷ καὶ πατρὶ αὐτοῦ γνωριζομένων βασιλεύσειεν. 1.14.1 εἰκότως δὴ ταῦτα κηρύττουσα ἡ ἐκκλησία, ὥσπερ τι κίβδηλον παραχαράξαντα νόμισμα τὴν ἄρνησιν τοῦ υἱοῦ τοῦ θεοῦ, τὸν Σαβέλλιον ἀπεδοκίμασεν, καίτοι θεὸν ἕνα εἰδέναι καὶ πλὴν αὐτοῦ μὴ εἶναι Μαρκέλλῳ παραπλησίως λέγοντα· καὶ αὐτοῦ δὲ τοῦ σωτῆρος ἡμῶν οἱ πρωτοκήρυκες Ἐβιωναίους ὠνόμαζον, Ἑβραϊκῇ φωνῇ πτωχοὺς τὴν διάνοιαν ἀποκαλοῦντες, τοὺς ἕνα μὲν θεὸν λέγοντας εἰδέναι καὶ τοῦ σωτῆρος τὸ σῶμα μὴ ἀρνουμένους, τὴν δὲ τοῦ υἱοῦ θεότητα 1.14.2 μὴ εἰδότας. καὶ τὸν Σαμοσατέα δέ, καίπερ Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ εἶναι διδάσκοντα, θεόν τε ἕνα τὸν ἐπὶ πάντων ὁμοίως ὁμολογοῦντα Μαρκέλλῳ, τῆς ἐκκλησίας τοῦ θεοῦ ἀλλότριον ἀπέφηναν οἱ ἐκκλησιαστικοὶ πατέρες, ὅτι μὴ καὶ υἱὸν θεοῦ καὶ θεὸν πρὸ τῆς ἐνσάρκου γενέσεως ὄντα τὸν Χριστὸν ὡμολόγει. ἀλλ' οὗτος μὲν ὡς εἰς τὸν Χριστὸν ἀσεβῶν τῆς ἐκκλησίας αὐτοῦ μακρὰν ἠλαύνετο· 1.14.3 Σαβέλλιος δ' ὡς εἰς αὐτὸν πλημμελῶν τὸν πατέρα, ὃν υἱὸν λέγειν ἐτόλμα, τὴν ἴσην τοῖς ἀθέοις αἱρεσιώταις ὑπεῖχε τιμωρίαν. τὰ ἴσα δ' αὐτῷ ὑπιδόμενος Μάρκελλος παθεῖν, καινοτέραν ἐξεῦρε τῇ πλάνῃ μηχανήν, θεὸν καὶ τὸν ἐν αὐτῷ λόγον ἕνα μὲν εἶναι ὁριζόμενος, δύο δ' αὐτῷ πατρὸς καὶ υἱοῦ χαριζόμενος ἐπηγορίας. οὐ μὴν ἔλαθεν 1.14.4 οὐδ' ἐξέφυγεν, ὀψέ ποτε φωραθεὶς τοῖς αὐτὸς αὐτοῦ δικτύοις· πλὴν καὶ πρὶν ἁλῶναι συνειδήσει πληττόμενος εἰς ἀποσκευὴν τῆς ὑπονοίας βλασφημεῖν ὥρμητο τὸν Σαβέλλιον. 1.15.1 ὅπως δὲ τὸν ἄνδρα διέβαλεν ὀνομαστὶ μνημονεύσας αὐτοῦ, ἐπάκουσον ταῦτα περὶ αὐτοῦ γράφοντος αὐταῖς συλλαβαῖς Σαβέλλιος γὰρ καὶ αὐτὸς τῆς ὀρθῆς ὀλισθήσας πίστεως οὔτε τὸν θεὸν ἀκριβῶς ἔγνω οὔτε τὸν ἅγιον αὐτοῦ λόγον. ὁ γὰρ μὴ τὸν λόγον γνοὺς ἠγνόησεν καὶ τὸν πατέρα. «οὐδεὶς» γὰρ «οἶδεν» φησὶν «τὸν πατέρα, εἰ μὴ ὁ υἱός», τουτέστιν ὁ λόγος· ὁ γὰρ λόγος δι' αὑτοῦ τὴν τοῦ πατρὸς παρέχει γνῶσιν. οὕτω γὰρ καὶ πρὸς τοὺς οἰομένους τηνικαῦτα τῶν Ἰουδαίων εἰδέναι τὸν θεόν, ἀθετοῦντας δ' αὐτοῦ τὸν λόγον, δι' οὗ μόνου γινώσκεται ὁ θεός, ἔλεγεν «οὐδεὶς ἐπιγινώσκει τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ». ἐπειδὴ γὰρ ἀδύνατον ἦν ἑτέρως γνῶναι τὸν θεόν, διὰ τοῦ ἰδίου λόγου εἰδέναι αὐτὸν τοὺς ἀνθρώπους διδάσκει, ὥστε ἐσφάλη μὲν κἀκεῖνος μὴ τὸν πατέρα καὶ τὸν τούτου λόγον ἀκριβῶς γνούς. 1.15.2 ταῦτα Μάρκελλος ἔγραφεν, τῆς τοῦ Σαβελλίζειν