5. Now seeing that heretics cannot deny these things because they are so clearly stated and understood, they nevertheless pervert them by the most foolish and wicked lies so as afterwards to deny them. For the words of Christ, I and the Father are one383    Ib. x. 30., they endeavour to refer to a mere concord of unanimity, so that there may be in them a unity of will not of nature, that is, that they may be one not by essence of being, but by identity of will. And they apply to the support of their case the passage in the Acts of the Apostles, Now of the multitude of them that believed the heart and soul were one384    Acts iv. 32., in order to prove that a diversity of souls and hearts may be united into one heart and soul through a mere conformity of will. Or else they cite those words to the Corinthians, Now he that planteth and he that watereth are one385    1 Cor. iii. 8., to shew that, since They are one in Their work for our salvation, and in the revelation of one mystery, Their unity is an unity of wills. Or again, they quote the prayer of our Lord for the salvation of the nations who should believe in Him: Neither for these only do I pray, but for them also that shall believe on Me through their Word; that they all may be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us386    St. John xvii. 20, 21., to shew that since men cannot, so to speak, be fused back into God or themselves coalesce into one undistinguished mass, this oneness must arise from unity of will, while all perform actions pleasing to God, and unite one with another in the harmonious accord of their thoughts, and that thus it is not nature which makes them one, but will.

5. EGO ET PATER UNUM SUMUS, exponunt de unitate consensus; quibus argumentis.---Haec igitur quia haeretici negare non possunt, quippe cum sint tam absolute dicta atque intellecta, tamen stultissimo impietatis suae mendacio neganda corrumpunt. Id enim quod ait: Ego et Pater unum sumus (Joan. X, 30), tentant ad unanimitatis referre consensum; ut voluntatis in his unitas sit, non naturae, id est, ut non per id quod sunt, sed per id quod idem volunt, 0240C unum sint. Et illud, quod est in Actibus Apostolorum , huic defensioni suae aptant: Multitudinis autem credentium erat anima et cor unum (Act. IV, 32); ut animarum et cordium diversitas, in cor unum atque animam per convenientiam ejusdem voluntatis unitas sit. Vel illud, quod ad Corinthios scribitur: Qui plantat autem, et qui rigat, unum sunt (I Cor. III, 8): ut non differente ministerio ad salutem et in ejusdem sacramenti profectum, voluntatis sit unitas in duobus. Vel id, quod Dominus salutem crediturarum in se gentium a Patre postulans, ait: Non pro his autem rogo tantum, sed et pro his qui credituri sunt per verbum eorum in me, ut omnes unum sint sicut, tu, Pater, in me, et ego in te, ut et ipsi 0241A sint in nobis (Joan. XVII, 20, 21): ut quia homines refundi in Deum non possunt, vel ipsi invicem in unum atque indiscretum acervum coire, id quod unum sunt, ex unitate sit voluntatis, cum et omnes Deo placita agant, et ipsi non dissidentibus inter se animorum motibus coeant; 218 atque ita unum eos esse non natura efficiat, sed voluntas.