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This allows him to work miracles, so that they may learn his dignity. For just as the Father was able to bring forth things that are, but the Son does it, so that we may learn His power, so also is this. For this reason He was also incarnate, reserving the operation for the Spirit, and stopping the mouths of those who take the occasion of the ineffable love for humanity as a pretext for impiety. For when they say, that for this reason the Son was incarnate because He was inferior to the Father, we shall say to them, What then would you say about the Spirit? For He 59.424 did not take flesh, and surely you will not for this reason say that He is greater than the Son, nor the Son inferior to Him. For this reason also the Trinity is included in baptism. For both the Father is able to do everything, and the Son, and the Holy Spirit; but since no one doubts concerning the Father, but the doubt was concerning the Son and the Holy Spirit, they are included in the mystery, so that in the fellowship of the bestowal of those ineffable good things, we might also learn the fellowship of their dignity. Since the Son is able by Himself to do these things, which at baptism He is able to do with the Father, and the Holy Spirit, hear these things clearly. For to the Jews He said: So that you may know that the Son of Man has authority on earth to forgive sins; and again, That you may become sons of light, and, I give them eternal life. Then after this, That they may have life, He says, and have it more abundantly. But let us see the Spirit also doing this same thing. Where is it to be seen? But to each one the manifestation of the Spirit, he says, is given for the common good. He therefore who provides these things, much more also forgives sins. And again: It is the Spirit that gives life; and, He will give life through His Spirit that dwells in you; and, The Spirit is life because of righteousness; and again, But if you are led by the Spirit, you are not under the law. For you did not receive a spirit of slavery again to fear, but you received a spirit of adoption. And then too, all the things which they did, they worked miracles when the Spirit had come. And writing to the Corinthians, Paul said: But you were washed, but you were sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God. Since, therefore, they had heard many things about the Father, and had seen the Son working many things, but concerning the Spirit they as yet knew nothing clearly, He works miracles, and introduces perfect knowledge. But lest from this He should be suspected to be greater (which I have already said), for this reason He says: Whatever He hears, He will speak, and He will declare the things that are to come. Since if this is not the case, how is it not absurd, if He was then to hear, and because of those who were being taught? For according to you He would not even then have known, if it were not for those who would hear. And what could be more unlawful than this saying? But otherwise: what was He even going to hear? Did He not say all these things through the prophets? For whether He was going to teach about the dissolution of the law, it has been said; or about Christ and His divinity, and the economy, these things too have been said. For what more clearly was He going to say after this? And He will declare the things that are to come. Here especially He shows His dignity, since this is especially proper to God, to speak of things to come. But if He also should learn it from others, He will have nothing more than the prophets; but here He declares His perfect knowledge with God, that it is impossible for Him to utter anything else. But the saying, He will take of mine, means either from the grace that came into my flesh, or that from the knowledge, which I also have, not as needing it, nor as having learned it from another, but as being one and the same. And why did He speak so, and not otherwise? Because they did not yet know the doctrine concerning the Spirit. Wherefore He establishes one thing only, so that He might be believed and received by them, and that they might not be scandalized. For since He had said, You have one teacher, the Christ, so that they might not think they were disobeying Him 59.425 by obeying that one, My teaching and His is one; from what I was going to teach, from the same things He also will speak. Do not then think that His things are different; for those things are also mine, and they establish my glory. For one

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τοῦτο ἐκεῖνο συγχωρεῖ θαυματουργεῖν, ἵνα μάθωσιν αὐτοῦ τὴν ἀξίαν. Ὥσπερ γὰρ ὁ Πατὴρ ἠδύνατο τὰ ὄντα παραγαγεῖν, ὁ δὲ Υἱὸς αὐτὸ ποιεῖ, ἵνα μάθωμεν αὐτοῦ τὴν δύναμιν, οὕτω καὶ τοῦτο. ∆ιὰ τοῦτο καὶ αὐτὸς ἐσαρκώθη, τῷ Πνεύματι τηρῶν τὴν ἐνέργειαν, καὶ ἐμφράττων τὰ στόματα τῶν τὴν ὑπόθεσιν τῆς ἀφάτου φιλανθρωπίας εἰς ἀφορμὴν ἀσεβείας λαμβανόντων Ὅταν γὰρ λέγωσιν, ὅτι διὰ τοῦτο ἐσαρκώθη ὁ Υἱὸς ἐπειδὴ καταδεέστερος ἦν τοῦ Πατρὸς, ἐροῦμεν πρὸς αὐτοὺς, Τί οὖν ἂν εἴποιτε περὶ τοῦ Πνεύματος; Οὐ γὰρ 59.424 ἔλαβε σάρκα, καὶ οὐ δήπου διὰ τοῦτο μεῖζον τοῦ Υἱοῦ αὐτὸ ἐρεῖτε, οὐδὲ τὸν Υἱὸν αὐτοῦ καταδεέστερον. ∆ιὰ τοῦτο καὶ ἐπὶ τοῦ βαπτίσματος ἡ Τριὰς παραλαμβάνεται. Καὶ γὰρ ὁ Πατὴρ τὸ πᾶν ἐργάζεσθαι δύναται, καὶ ὁ Υἱὸς, καὶ τὸ Πνεῦμα τὸ ἅγιον· ἀλλ' ἐπειδὴ περὶ τοῦ Πατρὸς οὐδεὶς ἀμφιβάλλει, τὸ δὲ ἀμφίβολον ἦν περὶ τοῦ Υἱοῦ καὶ τοῦ Πνεύματος τοῦ ἁγίου, παρείληπται ἐν τῇ μυσταγωγίᾳ, ἵνα ἐν τῇ κοινωνίᾳ τῆς χορηγίας τῶν ἀποῤῥήτων ἐκείνων ἀγαθῶν, καὶ τὴν κοινωνίαν τῆς ἀξίας καταμανθάνωμεν. Ἐπεὶ ὅτι δύναται ὁ Υἱὸς καθ' ἑαυτοῦ ταῦτα, ἅπερ ἐπὶ τοῦ βαπτίσματος μετὰ τοῦ Πατρὸς δύναται, καὶ τὸ Πνεῦμα τὸ ἅγιον, ἄκουσον ταῦτα σαφῶς. Τοῖς γὰρ Ἰουδαίοις ἔλεγεν· Ἵνα γὰρ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας· καὶ πάλιν, Ἵνα υἱοὶ φωτὸς γένησθε, καὶ, Ἐγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς. Εἶτα μετὰ ταῦτα, Ἵνα ζωὴν, φησὶν, ἔχωσι καὶ περισσὸν ἔχωσιν. Ἴδωμεν δὲ καὶ τὸ Πνεῦμα τὸ αὐτὸ τοῦτο ποιοῦν. Ποῦ ἔστιν ἰδεῖν; Ἑκάστῳ δὲ ἡ φανέρωσις τοῦ Πνεύματος, φησὶ, δίδοται πρὸς τὸ συμφέρον. Ὁ τοίνυν ταῦτα παρέχων, καὶ ἁμαρτήματα πολλῷ μᾶλλον ἀφίησι. Καὶ πάλιν· Τὸ Πνεῦμά ἐστι τὸ ζωοποιοῦν· καὶ, Ζωοποιήσει διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν· καὶ, Τὸ Πνεῦμα ζωὴ διὰ δικαιοσύνην· καὶ πάλιν, Εἰ δὲ Πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ' ἐλάβετε πνεῦμα υἱοθεσίας. Καὶ τότε δὲ πάντα ἅπερ ἐποίουν, παραγενομένου τοῦ Πνεύματος ἐθαυματούργουν. Καὶ Κορινθίοις δὲ γράφων ἔλεγε Παῦλος· Ἀλλ' ἀπελούσασθε, ἀλλ' ἡγιάσθητε ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν. Ἐπεὶ οὖν περὶ μὲν Πατρὸς πολλὰ ἤκουσαν, καὶ τὸν Υἱὸν δὲ εἶδον πολλὰ ἐργασάμενον, περὶ δὲ τοῦ Πνεύματος οὐδὲν οὐδέπω σαφῶς ᾔδεσαν, θαυματουργεῖ, καὶ τὴν τελείαν εἰσάγει γνῶσιν. Ἀλλ' ἵνα μὴ μεῖζον ἐντεῦθεν ὑποπτεύηται (ὅπερ ἔφθην εἰπὼν), διὰ τοῦτό φησιν· Ὅσα ἂν ἀκούσῃ, λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ. Ἐπεὶ εἰ μὴ τοῦτό ἐστι, πῶς οὐκ ἄτοπον, εἰ τότε ἔμελλεν ἀκούειν, καὶ διὰ τοὺς μαθητευομένους; Οὐδὲ γὰρ τότε ἔμελλε καθ' ὑμᾶς εἰδέναι, εἰ μὴ διὰ τοὺς ἀκουσομένους. Καὶ τί τούτου παρανομώτερον τοῦ ῥήματος γένοιτ' ἄν; Ἄλλως δέ· τί καὶ ἔμελλεν ἀκούσεσθαι; οὐ ταῦτα πάντα εἶπε διὰ τῶν προφητῶν; Εἴτε γὰρ περὶ τῆς τοῦ νόμου λύσεως ἔμελλε διδάσκειν, εἴρητο· εἴτε περὶ τοῦ Χριστοῦ καὶ τῆς θεότητος αὐτοῦ, καὶ τῆς οἰκονομίας, καὶ ταῦτα εἴρητο. Τί γὰρ καὶ τρανότερον ἔμελλε μετὰ ταῦτα ἐρεῖν; Καὶ τὰ ἐρχόμενα ἀναγγελεῖ. Ἐνταῦθα μάλιστα δείκνυσιν αὐτοῦ τὸ ἀξίωμα, ἐπειδὴ Θεοῦ τοῦτο μάλιστα ἴδιον, τὸ λέγειν τὰ μέλλοντα. Εἰ δὲ καὶ αὐτὸ μανθάνοι παρ' ἑτέρων, οὐδὲν πλέον ἕξει τῶν προφητῶν· ἀλλ' ἐνταῦθα τὴν ἀπηκριβωμένην πρὸς τὸν Θεὸν γνῶσιν δηλοῖ, ὅτι ἀδύνατον ἄλλο τι φθέγξασθαι αὐτόν. Τὸ δὲ, Ἐκ τοῦ ἐμοῦ λήψεται, ἤτοι ἐκ τοῦ χαρίσματος τοῦ εἰς τὴν σάρκα τὴν ἐμὴν ἐλθόντος, ἢ ὅτι ἀπὸ τῆς γνώσεως, ἧς καὶ ἐγὼ ἔχω, οὐχ ὡς δεόμενος, οὐδὲ ὡς παρ' ἑτέρου μαθὼν, ἀλλ' ὡς μιᾶς οὔσης καὶ τῆς αὐτῆς. Καὶ διατί οὕτως εἶπε, καὶ μὴ ἑτέρως; Ὅτι οὐδέπω τὸν περὶ τοῦ Πνεύματος ᾔδεσαν λόγον. ∆ιόπερ ἓν κατασκευάζει μόνον, ὥστε πιστευθῆναι αὐτὸν καὶ δεχθῆναι παρ' αὐτῶν, καὶ μὴ σκανδαλισθῆναι. Ἐπειδὴ γὰρ ἔλεγεν, Εἷς ἐστιν ὑμῶν ὁ διδάσκαλος ὁ Χριστὸς, ἵνα μὴ νομίσωσι παρακούειν ἐκείνῳ 59.425 πειθόμενοι, Μία ἡ ἐμὴ καὶ ἐκείνου διδασκαλία ἐστίν· ἐξ ὧν ἔμελλον ἐγὼ διδάσκειν, ἐκ τῶν αὐτῶν καὶ αὐτὸς ἐρεῖ. Μὴ δὴ νομίσητε ἕτερα εἶναι τὰ ἐκείνου· καὶ γὰρ καὶ ἐκεῖνα ἐμά ἐστι, καὶ τὴν ἐμὴν συγκροτεῖ δόξαν. Ἓν γὰρ