§4. After this, fearing to extend his reply to great length, he passes by most of his adversary’s statements as already refuted. But the remainder, for the sake of those who deem them of much force, he briefly summarizes, and refutes the blasphemy of Eunomius, who says of the Lord also that He is what animals and plants in all creation are, non-existent before their own generation; and so with the production of frogs; alas for the blasphemy!

But I must hasten on, for I see that my treatise has already extended beyond bounds, and I fear that I may be thought garrulous and inordinate in my talk, if I prolong my answer to excess, although I have intentionally passed by many parts of my adversary’s treatise, that my argument might not be spun out to many myriads of words. For to the more studious even the want of conciseness gives an occasion for disparagement; but as for those whose mind looks not to what is of use, but to the fancy of those who are idle and not in earnest, their wish and prayer is to get over as much of the journey as they can in a few steps. What then ought we to do when Eunomius’ profanity draws us on? Are we to track his every turn? or is it perhaps superfluous and merely garrulous to spend our energies over and over again on similar encounters? For all their argument that follows is in accordance with what we have already investigated, and presents no fresh point in addition to what has gone before. If then we have succeeded in completely overthrowing his previous statements, the remainder fall along with them. But in case the contentious and obstinate should think that the strongest part of their case is in what I have omitted, for this reason it may perhaps be necessary to touch briefly upon what remains.

He says that the Lord did not exist before His own generation—he who cannot prove that He was in anything separated from the Father. And this he says, not quoting any Scripture as a warrant for his assertion, but maintaining his proposition by arguments of his own. But this characteristic has been shown to be common to all parts of the creation. Not a frog, not a worm, not a beetle, not a blade of grass, nor any other of the most insignificant objects, existed before its own formation: so that what by aid of his dialectic skill he tries with great labour and pains to establish to be the case with the Son, has previously been acknowledged to be true of any chance portions of the creation, and our author’s mighty labour is to show that the Only-begotten God, by participation of attributes, is on a level with the lowest of created things. Accordingly the fact of the coincidence of their opinions concerning the Only-begotten God, and their view of the mode in which frogs come into being, is a sufficient indication of their doctrinal pravity. Next he urges that not to be before His generation, is equivalent in fact and meaning to not being ungenerate. Once more the same argument will fit my hand in dealing with this too,—that a man would not be wrong in saying the same thing of a dog, or a flea, or a snake, or any one you please of the meanest creatures, since for a dog not to exist before his generation is equivalent in fact and meaning to his not being ungenerate. But if, in accord with the definition they have so often laid down, all things that share in attributes share also in nature, and if it is an attribute of the dog, and of the rest severally, not to exist before generation, which is what Eunomius thinks fit to maintain also of the Son, the reader will by logical process see for himself the conclusion of this demonstration.

Ἀλλ' ὁρῶ γὰρ εἰς ἄμετρον ἤδη τὸν λόγον παρατεινόμενον καὶ δέδοικα τὸ δοκεῖν ἀδόλεσχός τις εἶναι καὶ περιττὸς τὴν φωνὴν εἰς πλῆθος προαγαγὼν τὴν ἀντίρρησιν, καίτοι πολλὰ τῆς διὰ μέσου λογογραφίας τοῦ ἀντιπάλου παραδραμὼν προμηθείᾳ τοῦ μὴ πρὸς πολλὰς ἐπῶν μυριάδας ἐκταθῆναι τὸν λόγον. τοῖς γὰρ φιλοπονωτέροις καὶ τὸ μὴ σύντομον διαβολῆς ἐστιν ἀφορμή, οἷς δὲ μὴ πρὸς τὴν χρεῖαν, ἀλλὰ πρὸς τὴν τῶν ἀργῶν τε καὶ ἀσπούδων ἐπιθυμίαν βλέπει ὁ νοῦς, δι' εὐχῆς ἐστιν ὀλίγοις βήμασι πολλὰ στάδια τῆς ὁδοῦ διανύειν. τί οὖν χρὴ πράττειν ἐφελκομένης ἡμᾶς ἐπὶ τὸ πρόσω τῆς βλασφημίας; ἢ τάχα περιττόν ἐστι καὶ ὄντως ἀδόλεσχον τοῖς ὁμοίοις τῶν ἐπιχειρημάτων ἐναγωνίζεσθαι; πᾶσα γὰρ αὐτῶν ἡ σπουδὴ καὶ κατὰ τὸν ἐφεξῆς αὐτοῦ λόγον σύμφωνος τοῖς προεξητασμένοις ἐστίν, οὐδὲν καινὸν εἰς κατασκευὴν παρὰ τὰ προλαβόντα τῶν ἐπιχειρημάτων ἔχουσα. εἰ τοίνυν ἔρρωται ἡμῖν ἡ τῶν προεκτεθέντων ἀνατροπή, καὶ τὰ λειπόμενα τοῖς προεξητασμένοις συναπελήλεγκται: εἰ δὲ τοῖς ἐριστικοῖς καὶ ἀντιτύποις ἐν τῷ παρειμένῳ τὸ κράτιστον εἶναι δοκεῖ, ἀναγκαῖον ἂν εἴη τούτων ἕνεκεν διὰ βραχέων ἐπιδραμεῖν τὸ ὑπόλοιπον.
Λέγει μὴ εἶναι τὸν κύριον πρὸ τῆς ἰδίας γεννήσεως ὁ μηδενὶ τοῦ πατρὸς αὐτὸν διειργόμενον ἐπιδεικνύειν ἔχων, καὶ τοῦτό φησιν οὐκ ἀπὸ γραφῆς τὸν λόγον πιστούμενος, ἀλλ' ἐκ τῶν ἰδίων λογισμῶν κατασκευάζων τὸ λῆμμα. τοῦτο δὲ κοινὸν πρὸς ἅπαντα τὰ τῆς κτίσεως ἀποδέδεικται μέρη: οὐ βάτραχος, οὐ σκώληξ, οὐ κάνθαρος, οὐ πόα, οὐκ ἄκανθα, οὐκ ἄλλο τι τῶν εὐτελεστάτων πρὸ τῆς ἰδίας συστάσεως ἦν. ὥστε ὅπερ διὰ τῆς λογικῆς τεχνολογίας ἐπὶ τοῦ υἱοῦ σὺν ἱδρῶτι καὶ πόνῳ κατασκευάζει, τοῦτο καὶ ἐπὶ τῶν τυχόντων τῆς κτίσεως μορίων προωμολόγηται, καὶ ὁ πολύς ἐστι πόνος τῷ λογογράφῳ δεῖξαι τοῖς ἐσχάτοις τῶν ἐν τῇ κτίσει τὸν μονογενῆ θεὸν ἐν τῇ κοινωνίᾳ τῶν ἰδιωμάτων ὁμότιμον. οὐκοῦν ἱκανὸν τεκμήριον τοῦ κακῶς αὐτοὺς περὶ τῶν δογμάτων φρονεῖν τὸ συμβαίνειν αὐτοῖς τὰς ὑπολήψεις τήν τε περὶ τοῦ μονογενοῦς θεοῦ καὶ τὴν περὶ τῆς τῶν βατράχων γενέσεως. εἶτά φησιν ἴσον κατ' ἀλήθειαν καὶ δύναμιν τῷ ἀγέννητον μὴ εἶναι τὸ πρὸ γεννήσεως μὴ εἶναι. πάλιν ὁ αὐτὸς ἁρμόσει καὶ πρὸς τοῦτό μοι λόγος, ὅτι καὶ ἐπὶ κυνὸς καὶ ψύλλης καὶ ὄφεως καὶ οὑτινοσοῦν τῶν ἐσχάτων τὸ ἴσον εἰπών τις οὐχ ἁμαρτήσεται, ἐπείπερ ἴσον κατὰ ἀλήθειαν καὶ δύναμιν τῷ ἀγέννητον μὴ εἶναι τὸν κύνα τὸ πρὸ τῆς γεννήσεως αὐτὸν μὴ εἶναι. εἰ δὲ κατὰ τὸν διορισμὸν αὐτῶν, ὃν πολλαχῇ διωρίσαντο, ὅσα κοινωνεῖ τῶν ἰδιωμάτων, κοινωνεῖ καὶ τῆς φύσεως, ἴδιον δὲ τοῦ κυνὸς καὶ τῶν καθ' ἕκαστον τὸ πρὸ τοῦ γενέσθαι μὴ εἶναι, ὅπερ καὶ ἐπὶ τοῦ υἱοῦ κατασκευάζειν οἴεται χρῆναι, τὸ λειπόμενον τῆς κατασκευῆς ὁ ἀκροατὴς πάντως ἐκ τοῦ ἀκολούθου κατόψεται.