16.  Let us then bid farewell to all contentious shiftings and balancings of the truth on either side, neither, like the Sabellians, assailing the Trinity in the interest of the Unity, and so destroying the distinction by a wicked confusion; nor, like the Arians, assailing the Unity in the interest of the Trinity, and by an impious distinction overthrowing the Oneness.  For our object is not to exchange one evil for another, but to ensure our attainment of that which is good.  These are the playthings of the Wicked One, who is ever swaying our fortunes towards the evil.  But we, walking along the royal road which lies between the two extremes, which is the seat of the virtues, as the authorities say, believe in the Father, the Son and the Holy Ghost, of one Substance and glory; in Whom also baptism has its perfection, both nominally and really (thou knowest who hast been initiated!); being a denial of atheism and a confession of Godhead; and thus we are regenerated, acknowledging the Unity in the Essence and in the undivided worship, and the Trinity in the Hypostases or Persons (which term some prefer.)  And let not those who are contentious on these points utter their scandalous taunts, as if our faith depended on terms and not on realities.  For what do you mean who assert the three Hypostases?  Do you imply three Essences by the term?  I am assured that you would loudly shout against those who do so.  For you teach that the Essence of the Three is One and the same.  What do you mean, who assert the Three Persons?  Do you imagine a single compound sort of being, with three faces,94    With three faces (or masks).  A play upon the word πρόσωπον which is used in theology in the sense of Person. or of an entirely human form?  Perish the thought!  You too will loudly reply that he who thinks thus, will never see the face of God, whatever it may be.  What is the meaning of the Hypostases of the one party, of the Persons of the other, to ask this further question?  That They are three, Who are distinguished not by natures, but by properties.95    Properties.  Cf. xliii. 30, note.  Excellent.  How could men agree and harmonize better than you do, even if there be a difference between the syllables you use?  You see what a reconciler I am, bringing you back from the letter to the sense, as we do with the Old and New Testaments.

Ι#2ʹ. Τὰς μὲν οὖν φιλονείκους ἐπὶ θάτερα μετακλίσεις τοῦ λόγου καὶ ἀντισηκώσεις, χαίρειν ἐάσωμεν: οὔτε τῷ ἑνὶ Σαβελλίζοντες κατὰ τῶν τριῶν, καὶ συναιρέσει κακῇ τὴν διαίρεσιν λύοντες: οὔτε τοῖς τρισὶν Ἀρειανίζοντες κατὰ τοῦ ἑνὸς, καὶ πονηρᾷ διαιρέσει τὸ ἓν ἀνατρέποντες. Οὐ γὰρ κακοῦ τὸ κακὸν ἀλλάξασθαι τὸ ζητούμενον, ἀλλὰ τοῦ καλοῦ μὴ διαμαρτεῖν. Ὡς ταῦτά γε τοῦ πονηροῦ παίγνια, κακῶς τὰ ἡμέτερα ταλαντεύοντος. Αὐτοὶ δὲ τὴν μέσην βαδίζοντες καὶ βασιλικὴν, ἐν ᾧ καὶ τὸ τῶν ἀρετῶν ἕστηκεν, ὡς δοκεῖ τοῖς ταῦτα δεινοῖς, πιστεύομεν εἰς Πατέρα, καὶ Υἱὸν, καὶ Πνεῦμα ἅγιον, ὁμοούσιά τε καὶ ὁμόδοξα: ἐν οἷς καὶ τὸ βάπτισμα τὴν τελείωσιν ἔχει, ἔν τε ὀνόμασι καὶ πράγμασιν (οἶδας ὁ μυηθείς): ἄρνησις ὂν ἀθεΐας, καὶ ὁμολογία θεότητος, καὶ οὕτω καταρτιζόμεθα: τὸ μὲν ἓν, τῇ οὐσίᾳ γινώσκοντες, καὶ τῷ ἀμερίστῳ τῆς προσκυνήσεως: τὰ δὲ τρία, ταῖς ὑποστάσεσιν, εἴτουν προσώποις, ὅ τισι φίλον. Μηδὲ γὰρ οἱ περὶ ταῦτα ζυγομαχοῦντες ἀσχημονείτωσαν, ὥσπερ ἐν ὀνόμασι κειμένης ἡμῖν τῆς εὐσεβείας, ἀλλ' οὐκ ἐν πράγμασι. Τί γάρ φατε οἱ τὰς τρεῖς ὑποστάσεις εἰσφέροντες; μὴ τρεῖς οὐσίας ὑπολαμβάνοντες τοῦτο λέγετε; Μέγα οἶδ', ὅτι βοήσετε κατὰ τῶν οὕτως ὑπειληφότων. Μίαν γὰρ καὶ τὴν αὐτὴν τῶν τριῶν δογματίζετε. Τί δαὶ οἱ τὰ πρόσωπα; μὴ ἓν, οἷόν τι σύνθετον, ἀναπλάσσετε, καὶ τριπρόσωπον, ἢ ἀνθρωπόμορφον ὅλως; Ἄπαγε, καὶ ὑμεῖς ἀντιβοήσετε, μηδὲ πρόσωπον, ὅ τί ποτέ ἐστιν, ἴδοι Θεοῦ, ὃς οὕτως ἔχει. Τί οὖν ἡμῖν αἱ ὑποστάσεις βούλονται, ἢ ὑμῖν τὰ πρόσωπα; προσερήσομαι γάρ. Τὸ τρία εἶναι τὰ διαιρούμενα, οὐ φύσεσιν, ἀλλ' ἰδιότησιν. Ὑπέρευγε. Πῶς ἄν τινες συμφρονοῖεν μᾶλλον καὶ τὸ αὐτὸ λέγοιεν, ἢ οὕτως ἔχοντες, κἂν ταῖς συλλαβαῖς διαφέρωσιν; Ὁρᾶτε οἷος ἐγὼ διαλλακτὴς ὑμῖν, πρὸς τὸν νοῦν ἄγων ἀπὸ τοῦ γράμματος, ὥσπερ τὴν Παλαιὰν καὶ τὴν Νέαν.