Oration XXXIV. On the Arrival of the Egyptians.
I. I will address myself as is right to those who have come from Egypt for they have come here eagerly, having overcome illwill by zeal, from that E
II. For from you hath sounded forth the Word to all men healthfully believed and preached and you are the best bringers of fruit of all men, specia
III. Such was Joseph your Superintendent of corn measures, whom I may call ours also who by his surpassing wisdom was able both to foresee the famin
IV. Of these great men and doctors and soldiers of the truth and victors, you are the nurslings and offspring of these neither times nor tyrants, re
V. Once thou didst praise me thy Mendesian Goats, and thy Memphite Apis, a fatted and fleshy calf, and the rites of Isis, and the mutilations of Osir
VI. Wherefore I embrace and salute thee, O noblest of peoples and most Christian, and of warmest piety, and worthy of thy leaders for I can find not
VII. But, O people of God and mine, beautiful also was your yesterday’s assembly, which you held upon the sea, and pleasant, if any sight ever was, t
VIII. I find two highest differences in things that exist, viz.:—Rule, and Service not such as among us either tyranny has cut or poverty has severe
IX. This being so, if any be on the Lord’s side let him come with us, and let us adore the One Godhead in the Three not ascribing any name of humili
X. What must we say of the Father, Whom by common consent all who have been preoccupied with natural conceptions share, although He hath endured the
XI. For my part I revere also the Titles of the Word, which are so many, and so high and great, which even the demons respect. And I revere also the
XII. I dare to utter something, O Trinity and may pardon be granted to my folly, for the risk is to my soul. I too am an Image of God, of the Heave
XIII. To sum up my discourse:—Glorify Him with the Cherubim, who unite the Three Holies into One Lord, and so far indicate the Primal Substance as th
XIV. With Luke be inspired as you study the Acts of the Apostles. Why do you range yourself with Ananias and Sapphira, those vain embezzlers (if ind
XV. Speak of God with Paul, who was caught up to the third Heaven, and who sometimes counts up the Three Persons, and that in varied order, not keepi
XIII. To sum up my discourse:—Glorify Him with the Cherubim, who unite the Three Holies into One Lord,16 Isai. vi. 3. and so far indicate the Primal Substance as their wings open to the diligent. With David be enlightened, who said to the Light, In Thy Light shall we see Light,17 Ps. xxxvi. 9. that is, in the Spirit we shall see the Son; and what can be of further reaching ray? With John thunder, sounding forth nothing that is low or earthly concerning God, but what is high and heavenly, Who is in the beginning, and is with God, and is God the Word,18 John i. 1. and true God of the true Father, and not a good fellow-servant honoured only with the title of Son; and the Other Comforter (other, that is, from the Speaker, Who was the Word of God). And when you read, I and the Father are One,19 Ib. x. 30. keep before your eyes the Unity of Substance; but when you see, “We will come to him, and make Our abode with him,”20 John xiv. 23. remember the distinction of Persons; and when you see the Names, Father, Son, and Holy Ghost, think of the Three Personalities.
ΙΓʹ. Κεφάλαιον δὲ τοῦ λόγου: Μετὰ τῶν χερουβὶμ δόξασον, συναγόντων τὰς τρεῖς ἁγιότητας εἰς μίαν κυριότητα, καὶ τοσοῦτον παραδεικνύντων τῆς πρώτης οὐσίας, ὅσον ὑπανοίγουσι τοῖς φιλοπόνοις αἱ πτέρυγες. Μετὰ Δαβὶδ φωτίσθητι, πρὸς τὸ φῶς λέγοντος: Ἐν τῷ φωτί σου ὀψόμεθα φῶς, οἷον ὥσπερ ἐν τῷ Πνεύματι τὸν Υἱόν: οὗ τί ἂν γένοιτο τηλαυγέστερον; Μετὰ Ἰωάννου βρόντησον, τοῦ υἱοῦ τῆς βροντῆς, μηδὲν περὶ Θεοῦ ταπεινὸν ἠχῶν, μηδ' ἀπὸ γῆς, ἀλλ' ὑψηλὸν καὶ μετέωρον (τὸν ἐν ἀρχῇ τε ὄντα, καὶ πρὸς τὸν Θεὸν ὄντα, καὶ Θεὸν Λόγον, Θεὸν γινώσκων, καὶ Θεὸν ἀληθινὸν ἐξ ἀληθινοῦ Πατρὸς, ἀλλ' οὐ σύνδουλον ἀγαθὸν, υἱοῦ προσηγορίᾳ μόνῃ τετιμημένον: καὶ τὸν ἄλλον Παράκλητον, δηλαδὴ ἄλλον τοῦ λέγοντος: Θεοῦ δὲ ὁ Λόγος): καὶ ὅταν μὲν, Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, ἀναγινώσκῃς, τὸ συναφὲς τῆς οὐσίας ἐνοπτριζόμενος: ὅταν δὲ, Πρὸς αὐτὸν ἐλευσόμεθα, καὶ μονὴν παρ' αὐτῷ ποιησόμεθα, τὸ διῃρημένον τῶν ὑποστάσεων λογιζόμενος: ὅταν δὲ, τὸ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος ὄνομα, τὰς τρεῖς ἰδιότητας.