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to bear the burden of this people; appoint another for yourself.” And Aaron and Miriam of their own accord were insolent against Moses, when Miriam was also struck with leprosy, and the Lord was moved with wrath. But also David, doing his own will, and numbering the people, is rebuked. And 39.889 Jeremiah, too, speaking contrary to the purpose of the long-suffering and unresentful God, said: “I am younger, and I cannot prophesy,” and he hears: “Do not say, ‘I am younger.’” And Jonah also, doing his own will, and not that of God, embarking on a ship, flees to Tarshish from the presence of the Lord who is everywhere. And Paul says to the Galatians concerning the apostles: “But when I saw that they were not walking uprightly according to the truth of the Gospel, I said to Cephas before them all” these things. But so that the unbelievers may be fully convinced, if indeed they can be fully convinced, it is necessary to prolong the discourse. Before the coming of the Son of God into the world, false Christs and false prophets appeared, such as Judas the Galilean, as the Acts of the Apostles have it, deceiving, and not teaching the things of God and His law; concerning whom Ezekiel also prophesies: “As I live, says the Lord, concerning the prophets who deceive my people, I did not send them; they have spoken from themselves.” When the true Christ came, therefore, he was suspected of being a deceiver. For the Gospel has it, that at the feast of Tabernacles the crowds were seeking Jesus, saying: “Where is he? And there was a disagreement concerning him; some said: He is good; others said: No; he deceives the crowd.” And again the chief priests say to Pilate: “We remember, Sir, that that deceiver said while still alive: After three days I will rise again.” The Savior therefore said concerning them thus: “As many as came before me were thieves and robbers; but the sheep did not hear them. My sheep hear my voice, and know my voice, and follow me;” but concerning himself: “I do not speak from myself;” as they clearly did. But foreseeing also the future, as God, and that after His ascension into heaven, and the coming of the Holy Spirit, there would again be deceivers, such as Simon, such as Montanus, such as Manichaeus, He provided a safeguard, saying: “When the Comforter comes, the 39.892 Spirit of truth, who proceeds from the Father, he will remind you of my words, and will guide you into all the truth; he will not speak from himself;” that is, Do not disbelieve the Holy Spirit, who says and teaches the same things that I do; For He is not of a different will, nor of a different substance; but those who say they have the Holy Spirit, and do not speak my words and those of the prophets, do not believe; and indeed do not endure Manichaeus, who does not accept the Old Testament, but condemns the good Father, who with me speaks and does acts of loving-kindness, for inhumanity. In addition to these things, the Son, being the incarnate Word of God, and being in the Father, and having the Father in Himself, rightly does not speak from Himself; but, as it is written before, speaks the things of God, since indeed as ineffable God He looks to the will of the Father; and the Holy Spirit likewise, since it is the divine Spirit. It should also be understood in another way: When the Word of the Father says: “The Spirit will not speak from himself, but will receive from mine;” the bond of the substance and of the one will of the Trinity is seen. But since He did not say, He does not speak from himself, but, “he will not speak,” it is shown that the phrase “will not speak” was said for a certain time and matter. Indeed to Moses, as has been said before, when he declined, God says: “Select seventy elders, and I will take from the Spirit that is in you, and I will give it upon them;” and yet it was not as if He were in need that He took from the Spirit that was in Moses. Again, then, at another time Scripture testifies thus that the Only-begotten and the Spirit of God act and speak with authority and mastery; concerning the Son, as when David says: “Our God is in heaven and on earth; he has done all that he willed;” and Isaiah: “A mighty ruler;” and as when by authority

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φέρειν τὸ βάρος τοῦ λαοῦ τούτου· προχείρισαι ἄλλον σεαυτῷ.» Καὶ Ἀαρὼν καὶ Μαριὰμ οἰκείᾳ κινήσει ἐθρασύνθησαν κατὰ Μωϋσέως, ὅτε καὶ ἐλεπρίασεν ἡ Μαριὰμ, καὶ ὠργίσθη θυμῷ Κύριος. Ἀλλὰ καὶ ∆αυῒδ, τὸ ἑαυτοῦ θέλημα ποιῶν, καὶ ἀριθμῶν τὸν λαὸν, ἐπιτιμᾶται. Καὶ 39.889 Ἱερεμίας δὲ, παρὰ σκοπὸν τοῦ ἀνεξικάκου καὶ ἀμνησικάκου Θεοῦ εἰπών· «Νεώτερός εἰμι ἐγὼ, καὶ οὐ δύναμαι προφητεύειν,» ἀκούει· «Μὴ λέγε, ὅτι Νεώτερός εἰμι ἐγώ.» Καὶ ὁ Ἰωνᾶς δὲ, ἴδιον, καὶ οὐ τοῦ Θεοῦ ποιῶν θέλημα, πλοίῳ ἐπιβὰς, φεύγει εἰς Θαρσεῖς ἐκ προσώπου τοῦ πανταχοῦ ὄντος Κυρίου. Καὶ Παῦλος περὶ τῶν ἀποστόλων Γαλάταις φησίν· «Ἀλλ' ὅτε ἴδον, ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ Εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων» τάδε. Ἵνα δὲ πληροφορηθῶσιν οἱ ἄπιστοι, εἴγε δὴ ἄρα καὶ πληροφορηθῶσιν, ἀνάγκη μακρῦναι τὸν λόγον. Πρὸ τῆς ἐν κόσμῳ παρουσίας τοῦ Υἱοῦ τοῦ Θεοῦ, ἐφάνησαν ψευδόχριστοι καὶ ψευδοπροφῆται, ὡς Ἰούδας ὁ Γαλιλαῖος, καθὼς ἔχουσιν αἱ Πράξεις τῶν ἀποστόλων, πλανῶντες, καὶ οὐ τὰ τοῦ Θεοῦ καὶ τοῦ νόμου αὐτοῦ διδάσκοντες· περὶ ὧν καὶ Ἰεζεκιὴλ προφητεύει· «Ζῶ ἐγὼ, λέγει Κύριος· ἐπὶ τοὺς προφήτας, τοὺς πλανῶντας τὸν λαόν μου, οὐκ ἀπέστειλα αὐτούς· ἀφ' ἑαυτῶν ἐλάλησαν.» Ἐλθὼν τοίνυν ὁ ἀληθινὸς Χριστὸς, ὑπενοήθη πλάνος. Ἔχει γὰρ τὸ Εὐαγγέλιον, ὡς ἐν τῇ ἑορτῇ τῶν Σκηνοπηγίων ἐζήτουν τὸν Ἰησοῦν οἱ ὄχλοι, λέγοντες· «Ποῦ ἔστιν; Καὶ ἦν περὶ αὐτοῦ διαφωνία· οἱ μὲν ἔλεγον· Ἀγαθός ἐστιν· ἄλλοι ἔλεγον· Οὐχί· πλανᾷ τὸν ὄχλον.» Καὶ πάλιν οἱ ἀρχιερεῖς λέγουσι τῷ Πιλάτῳ· «Οἴδαμεν, Κύριε, ὅτι εἶπεν ὁ πλάνος ἐκεῖνος ἔτι ζῶν· Μετὰ τρεῖς ἡμέρας ἐγείρομαι.» Εἶπεν οὖν ὁ Σωτὴρ, περὶ μὲν ἐκείνων οὕτως· «Ὅσοι ἦλθον πρὸ ἐμοῦ, κλέπται ἦσαν καὶ λῃσταί· ἀλλ' οὐκ ἤκουσεν αὐτῶν τὰ πρόβατα. Τὰ ἐμὰ πρόβατα τῆς ἐμῆς φωνῆς ἀκούουσιν, καὶ γνωρίζει τὴν φωνήν μου, καὶ ἀκολουθεῖ μοι·» περὶ δὲ ἑαυτοῦ· «Ἐγὼ ἀπ' ἐμαυτοῦ οὐ λαλῶ·» ὡς ἐκεῖνοι δῆλον ὅτι. Προειδὼς δὲ καὶ τὰ μέλλοντα, ὡς Θεὸς, καὶ ὅτι μετὰ τὴν ἐν οὐρανοῖς ἄνοδον αὐτοῦ, καὶ τὴν τοῦ ἁγίου Πνεύματος ἐπιδημίαν, ἔσονται πάλιν πλάνοι, ὡς Σίμων, ὡς Μοντανὸς, ὡς Μανιχαῖος, προησφαλίσατο εἰπών· «Ὅταν ἔλθῃ ὁ Παράκλητος, τὸ 39.892 Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται, ἐκεῖνος ὑμᾶς ἀναμνήσει τὰ ῥήματά μου, καὶ ὁδηγήσει ὑμᾶς πρὸς πᾶσαν τὴν ἀλήθειαν· ἀφ' ἑαυτοῦ οὐ λαλήσει·» ἀντὶ τοῦ, Τῷ ἁγίῳ Πνεύματι μὴ ἀπιστήσητε, τὰ αὐτὰ λέγοντι καὶ διδάσκοντι, ἅπερ ἐγώ· Οὐ γὰρ ἑτερόβουλον, οὐδ' ἑτεροούσιον· τοῖς δὲ Πνεῦμα ἅγιον λέγουσιν ἔχειν, καὶ μὴ λαλοῦσι τὰ ἐμὰ καὶ τὰ τῶν προφητῶν, μὴ πιστεύσητε· μή τε μὴν ἀνάσχησθε Μανιχαίου, μὴ προσιεμένου τὴν Παλαιὰν ∆ιαθήκην, ἀλλ' ἀπανθρωπίαν καταψηφιζομένου τοῦ ἀγαθοῦ Πατρὸς, τοῦ σὺν ἐμοὶ λαλοῦντος καὶ ποιοῦντος τὰ φιλάνθρωπα. Πρὸς τούτοις, Λόγος ὢν τοῦ Θεοῦ ἐνυπόστατος ὁ Υἱὸς, καὶ ὢν ἐν τῷ Πατρὶ, καὶ τὸν Πατέρα ἔχων ἐν ἑαυτῷ, εἰκότως ἀφ' ἑαυτοῦ οὐ λαλεῖ· ἀλλ', ὡς προγέγραπται, τὰ τοῦ Θεοῦ λαλεῖ, ἅτε δὴ Θεὸς ἄῤῥητος βλέπων εἰς τὸ θέλημα τοῦ Πατρός· καὶ τὸ ἅγιον Πνεῦμα ὁμοίως, ἅτε θεῖον Πνεῦμα. Νοητέον καὶ ἄλλως· Τοῦ Λόγου τοῦ Πατρὸς φάσκοντος· «Τὸ Πνεῦμα ἀφ' ἑαυτοῦ οὐ λαλήσει, ἀλλ' ἐκ τοῦ ἐμοῦ λήψεται·» ὁρᾶται ὁ σύνδεσμος τῆς οὐσίας, καὶ τοῦ ἑνὸς θελήματος τῆς Τριάδος. Οὐκ εἰπόντος δὲ αὐτοῦ, Ἀφ' ἑαυτοῦ οὐ λαλεῖ, ἀλλ', «οὐ λαλήσει,» δείκνυται, ὡς ἐπί τινι καιρῷ καὶ πράγματι ἐλέχθη τὸ, «οἱ λαλήσει.» Ἐπείτοι τῷ Μωϋσεῖ, ὡς προείρηται, παραιτουμένῳ λέγει ὁ Θεός· «Ἐπίλεξαι ἐβδομήκοντα πρεσβυτέρους, καὶ λήψομαι ἀπὸ τοῦ Πνεύματος τοῦ ἐν σοὶ, καὶ δώσω ἐπ' αὐτούς·» καὶ ὅμως οὐχ ὡς ἐνδεὴς ἐλάμβανεν ἀπὸ τοῦ Πνεύματος τοῦ ὄντος ἐν τῷ Μωϋσεῖ. Πάλιν γοῦν ἄλλοτε ἐξουσιαστικῶς καὶ δεσποτικῶς ποιεῖν καὶ φθέγγεσθαι τὸν Μονογενῆ καὶ τὸ Πνεῦμα τοῦ Θεοῦ μαρτυρεῖ ἡ Γραφὴ οὑτωσί· περὶ μὲν τοῦ Υἱοῦ, ὡς ἡνίκα λέγῃ ∆αυΐδ· «Ὁ Θεὸς ἡμῶν ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῇ πάντα, ὅσα ἠθέλησεν, ἐποίησεν·» Ἡσαΐας δέ· «Ἰσχυρὸς ἐξουσιαστής·» καὶ ὡς ὅτε κατ' ἐξουσίαν