1. Some others are secretly introducing another doctrine, who have become disciples of one Noetus, who was a native of Smyrna, (and) lived not very lo

 2. Now they seek to exhibit the foundation for their dogma by citing the word in the law, “I am the God of your fathers: ye shall have no other gods b

 3. In this way, then, they choose to set forth these things, and they make use only of one class of passages just in the same one-sided manner that T

 4. Let us, as I said, see how he is confuted, and then let us set forth the truth. Now he quotes the words, “Egypt has laboured, and the merchandise o

 5. But what is meant, says he, in the other passage: “This is God, and there shall none other be accounted of in comparison of Him?” That said he righ

 6. Let us look next at the apostle’s word: “Whose are the fathers, of whom as concerning the flesh Christ came, who is over all, God blessed for ever.

 7. If, again, he allege His own word when He said, “I and the Father are one,” let him attend to the fact, and understand that He did not say, “I and

 8. Many other passages, or rather all of them, attest the truth. A man, therefore, even though he will it not, is compelled to acknowledge God the Fat

 9. There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures, and from no other source. For just as a man, if he wishes to b

 10. God, subsisting alone, and having nothing contemporaneous with Himself, determined to create the world. And conceiving the world in mind, and will

 11. And thus there appeared another beside Himself. But when I say another ,

 12. Acting then in these (prophets), the Word spoke of Himself. For already He became His own herald, and showed that the Word would be manifested amo

 13. Now Jeremiah says, “Who hath stood in the counsel of the Lord, and hath perceived His Word?”

 14. These things then, brethren, are declared by the Scriptures. And the blessed John, in the testimony of his Gospel, gives us an account of this eco

 15. But some one will say to me, You adduce a thing strange to me, when you call the Son the Word. For John indeed speaks of the Word, but it is by a

 16. And these indeed are testimonies bearing on the incarnation of the Word and there are also very many others. But let us also look at the subject

 17.  These testimonies are sufficient for the believing who study truth, and the unbelieving credit no testimony. For the Holy Spirit, indeed, in the

 18. Thus then, too, though demonstrated as God, He does not refuse the conditions proper to Him as man,

7. If, again, he allege His own word when He said, “I and the Father are one,”36    John x. 30. let him attend to the fact, and understand that He did not say, “I and the Father am one, but are one.”37    ἐγὼ καὶ ὁ πατὴρ—ἕν ἐσμεν, not ἕν εἰμι. For the word are38    ἐσμὲν.is not said of one person, but it refers to two persons, and one power.39    δύναμιν. He has Himself made this clear, when He spake to His Father concerning the disciples, “The glory which Thou gavest me I have given them; that they may be one, even as we are one: I in them, and Thou in me, that they may be made perfect in one; that the world may know that Thou hast sent me.”40    John xvii. 22, 23. What have the Noetians to say to these things? Are all one body in respect of substance, or is it that we become one in the power and disposition of unity of mind?41    ἢτῇ δυνάμει καὶ τῇ διαθέσει τῆς ὁμοφρονίας ἓν γινόμεθα. In the same manner the Son, who was sent and was not known of those who are in the world, confessed that He was in the Father in power and disposition. For the Son is the one mind of the Father. We who have the Father’s mind believe so (in Him); but they who have it not have denied the Son. And if, again, they choose to allege the fact that Philip inquired about the Father, saying, “Show us the Father, and it sufficeth us,” to whom the Lord made answer in these terms: “Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father. Believest thou not that I am in the Father, and the Father in me?”42    John xiv. 8, 9. and if they choose to maintain that their dogma is ratified by this passage, as if He owned Himself to be the Father, let them know that it is decidedly against them, and that they are confuted by this very word. For though Christ had spoken of Himself, and showed Himself among all as the Son, they had not yet recognised Him to be such, neither had they been able to apprehend or contemplate His real power. And Philip, not having been able to receive this, as far as it was possible to see it, requested to behold the Father. To whom then the Lord said, “Philip, have I been so long time with you, and yet hast thou not known me? He that hath seen me hath seen the Father.” By which He means, If thou hast seen me, thou mayest know the Father through me. For through the image, which is like (the original), the Father is made readily known.  But if thou hast not known the image, which is the Son, how dost thou seek to see the Father? And that this is the case is made clear by the rest of the chapter, which signifies that the Son who “has been set forth43    Rom. iii. 25. was sent from the Father,44    John v. 30; vi. 29; viii. 16, 18, etc. and goeth to the Father.”45    John xiii. 1; xiv. 12.

[7] ἐὰν δὲ λέγῃ, Αὐτὸς εἶπεν, Ἐγὼ καὶ ὁ Πατὴρ ἐν ἐσμέν, ἐπιστανέτω τὸν νοῦν καὶ μανθανέτω ὅτι οὐκ εἶπεν ὅτι ἐγὼ καὶ ὁ Πατὴρ ἐν εἰμί, ἀλλ' ἓν ἐσμέν. τὸ γὰρ ἐσμὲν οὐκ ἐφ' ἑνὸς λέγεται, ἀλλ' ἐπὶ δύο: [δύο] πρόσωπα ἔδειξεν, δύναμιν δὲ μίαν. αὐτὸς δὲ αὐτὸ ἀπέλυσεν εἰπὼν περὶ μαθητῶν πρὸς τὸν Πατέρα, Τὴν δόξαν ἢν ἔδωκάς μοι, ἔδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν, ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας. τί πρὸς ταῦτα ἔχουσιν λέγειν Νοητιανοί; μὴ πάντες ἓν σῶμά ἐστιν κατὰ τὴν οὐσίαν; ἢ τῇ δυνάμει καὶ τῇ διαθέσει τῆς ὁμοφρονίας ἓν γινόμεθα. τὸν αὐτὸν δὴ τρόπον ὁ παῖς ὁ πεμφθεὶς καὶ ὑπ' αὐτῶν μὴ γινωσκόμενος ὄντων ἐν κόσμῳ ὡμολόγησεν εἶναι ἐν τῷ Πατρὶ δυνάμει, διαθέσει. εἷς γὰρ νοῦς Πατρὸς ὁ παῖς: οἱ δὲ νοῦν Πατρὸς ἔχοντες οὕτω πιστεύομεν. οἱ δὲ τὸν νοῦν μὴ ἔχοντες τὸν Υἱὸν ἤρνηνται. εἰ δὲ καὶ Φίλιππον ἐπερωτᾶν περὶ Πατρὸς βούλοιντο λέγειν_ Δεῖξον ἡμῖν τὸν Πατέρα καὶ ἀρκεῖ ἡμῖν: πρὸς ὃν ἀπεκρίθη ὁ Κύριος λέγων, Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, Φίλιππε, καὶ οὐκ ἔγνωκάς με; ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα: οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ Πατρὶ καὶ ὁ Πατὴρ ἐν ἐμοί ἐστιν; _καὶ θέλουσιν λέγειν διὰ τούτου κρατύνεσθαι τὸ δόγμα αὐτῶν, ὁμολογοῦντος αὐτοῦ ἑαυτὸν Πατέρα, γνώτωσαν ὅτι μέγιστον ἑαυτοῖς ἐναντίωμα ἐπιφέρουσιν, ὑπ' αὐτοῦ τοῦ ῥητοῦ ἐλεγχόμενοι. τοῦ γὰρ Χριστοῦ ἑαυτὸν ἐν πᾶσιν Υἱὸν εἰπόντος καὶ δείξαντος οὐκ ἐπέγνωσαν: οὐδὲ καταλάβεσθαι ἢ ἀτενίσαι τὴν δύναμιν ἐδυνήθησαν. καὶ τοῦτο μὴ χωρήσας Φίλιππος καθ' ὃ ἦν ἰδεῖν τὸν Πατέρα ἠξίου βλέπειν. πρὸς ὃν ὁ Κύριος ἔφη, Φίλιππε, τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι καὶ οὐκ ἔγνωκάς με; ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα. πῶς σὺ λέγεις, Δεῖξον ἡμῖν τὸν Πατέρα; τοῦτ' ἐστιν, εἰ ἐμὲ ἑώρακας, δι' ἐμοῦ τὸν Πατέρα γνῶναι δύνῃ. διὰ γὰρ τῆς εἰκόνος ὁμοίας τυγχανούσης εὔγνωστος ὁ Πατὴρ γίνεται. εἰ δὲ τὴν εἰκόνα, ἥτις ἐστὶν ὁ Υἱός, οὐκ ἔγνως, πῶς ἰδεῖν θέλεις τὸν Πατέρα; ὅτι ταῦθ' οὕτως ἔχει, τὰ ἐπικείμενα τῷ κεφαλαίῳ καὶ ὑποκείμενα ἀπολύει, τὸν προκείμενον Υἱὸν ἀπεσταλμένον παρὰ Πατρὸς καὶ πρὸς Πατέρα πορευόμενο[ν] σημαίνοντα.