τούτῳ τὸ τῆς θεολογίας εἰκάζειν ἔχω, πλὴν ὅσον ἐκ τῶν ἐναντίων. ἐκεῖ μὲν γὰρ ἐκ τῶν ὑφαιρέσεων ἡ μετάθεσις· ἐνταῦθα δὲ διὰ τῶν προσθηκῶν ἢ τελείωσις. ἔχει γὰρ οὕτως. ἐκήρυσσε φανερῶς ἡ παλαιὰ τὸν πατέρα, τὸν υἱὸν ἀμυδρότερον. ἐφανέρωσεν ἡ καινὴ τὸν υἱόν, ὑπέδειξε τοῦ πνεύματος τὴν θεότητα. ἐμπολιτεύεται νῦν τὸ πνεῦμα, σαφεστέραν ἡμῖν παρέχον τὴν ἑαυτοῦ δήλωσιν. οὐ γὰρ ἦν ἀσφαλές, μήπω τῆς τοῦ πατρὸς θεότητος ὁμολογηθείσης, τὸν υἱὸν ἐκδήλως κηρύττεσθαι· μηδὲ τῆς τοῦ υἱοῦ παραδεχθείσης, τὸ πνεῦμα τὸ ἅγιον, ἵν εἴπω τι καὶ τολμηρότερον, ἐπιφορτίζεσθαι· μὴ καθάπερ τροφῆ τῇ ὑπὲρ δύναμιν βαρηθέντες, καὶ ἡλιακῷ φωτὶ σαθροτέραν ἔτι προσβαλόντες τὴν ὄψιν, καὶ εἰς τὸ κατὰ δύναμιν κινδυνεύσωσι· ταῖς δὲ κατὰ μέρος προσθήκαις, καί, ὡς εἶπε Δαβίδ, ἀναβάσεσι, καὶ ἐκ δόξης εἰς δόξαν προόδοις καὶ προκοπαῖς, 26. 13 προσβαλόντες] προσβάλλοντες be : προβαλόντες ‘Or. 1’ 26. So it was with the doctrine of God, except that the successive changes have been in the direction of believing more truths, not fewer. When the doctrine of the Father was well established, that of the Son was revealed, and when that was accepted, then the doctrine of the Spirit. The Spirit Himself came by degrees. Christ Himself revealed Him only by slow advances. 1. τῆς τῆς θεολογίας] ‘the doctrine of God.’ ib. πλὴν ὅσον ἐκ τῶν ἐν.] ‘except that it follows the opposite order.’ The change of practical system consists in dropping things; the doctrinal change consists in learning additional truths. 6. ἐμπολιτεύεται] ‘is resident and active among us.’ Gr. that the Church learns by experience how to interpret the slight indications of the Holy Ghost’s Divinity given by the N.T. It does not follow that he thought doctrinal advance possible in other directions also. 11. ἐπιφορτίζεσθαι] ‘to be piled on the top of it,’ as an additional to be carried. ib. καθάπερ τροφῆ κτλ.] Cp. i 3. 15. ἀναβάσεσι] Ps. lxxxiii 6 (lxxxiv 5). It is prob. that the words ἐκ δυνάμεως εἰς δύναμιν in ν. 8 (7) suggested the ἐκ δόξης εἰς δόξαν which follows (2 Cor. iii 18). ib. προόδοις] Cp. ii 20. τὸ τῆς τριάδος φῶς ἐκλάμψῃ τοῖς λαμπροτέροις. διὰ ταύτην, οἶμαι, τὴν αἰτίαν καὶ τοῖς μαθηταῖς κατὰ μέρος ἐπιδημεῖ, τῆ τῶν δεχομένων δυνάμει παραμετρούμενον, ἐν ἀρχῇ τοῦ εὐαγγελίου, μετὰ τὸ πάθος, μετὰ τὴν ἄνοδον, τὰς δυνάμεις ἐπιτελοῦν, ἐμφυσώμενον, ἐν γλώσσαις πυρίναις φαινόμενον. καὶ ὑπὸ Ἰησοῦ κατ’ ὀλίγον ἐκφαίνεται, ὡς ἐπιστήσεις καὶ αὐτὸς ἐντυγχάνων ἐπιμελέστερον· ᾿Ερωτήσω, φησί, τὸν πατέρα, καὶ ἄλλον παράκλητον πέμψει ὑμῖν, τὸ πνεῦμα τῆς ἀληθείας· ἵνα μὴ ἀντίθεος εἶναι δόξῃ τις, καὶ ὡς ἀπ’ ἄλλης τινὸς ἐξουσίας ποιεῖσθαι τοὺς λόγους. εἶτα, Πέμψει μέν, ἐν δὲ τῷ ὀνόματί μου. τὸ ᾿Ερωτήσω παρείς, τὸ Πέμψει τετήρηκεν. εἶτα, Πέμψω, τὸ οἰκεῖον ἀξίωμα· εἶτα, Ἥξει, ἡ τοῦ πνεύματος ἐξουσία.

Ὁρᾷς φωτισμοὺς κατὰ μέρος ἡμῖν ἐλλάμποντας, 1 εκλαμψη] ἐκλάμψει ab : σαφῶς ἐκλάμπειν ‘Reg. Cypr.’ || 3 παραμετρούμενον] μετρούμενον df || 5 ἐμφυσώμενον] εκφ. cd || 6 ιησου] υἱοῦ ‘Coisl. 2 et sex Colb.’: χρίστου ‘Reg. Cypr.’ || 7 επιστηση b 27. 14 ημιν κατα μέρος b 1. ἐκλάμψῃ τοῖς λ.] On the principle that ‘he that hath, to him shall be given.’ The subjunctive must be explained as depending upon the ἵνα implied in μή. 2. κ. τοῖς μαθηταῖς κ. μ. ἐπ’.] ‘why the Spirit sojourns with the disciples by degrees, dealing Himself out to them in proportion to the capacity of the recipients.’ 3. ἐν ἀρχῇ τοῦ εὑ.] The two series, of three members each, cor respond. ’In the beginning of the Gospel,’ He ‘performs miracles through the disciples (Luke ix Ι) ‘after the Passion,’ He is ’breathed upon’ the disciples (John χχ 22) ‘after after the going up,’ He ‘revealed Himself in fiery tongues’ (Acts ii 3) The same profectus apostolicus is traced in or. xli 11, and by Gr.’s secretary Jerome ad Hedib. 7. ἐντυγχάνων] ‘perusing’; cp. § 21. The progress in our Lord’s statements about the Holy Ghost is traced in four sayings. ib. ἐρωτήσω] John xiv 16. 9. ἀντίθεος] Cp. iv 5. Jesus might have seemed to be setting Himself up as a kind of rival God, and to speak as if by some independent authority, if He had not in the first instance referred the mission of the Holy Ghost entirely to the Father. 10. εἶτα, Πέμψει μέν] John xiv 26. Here, though the ‘mission’ is still referred to the Father, the Son’s request is dropped, and the Spirit is said to be sent ‘in His name.’ 12. εἶτα, Πέμψω] John xv 26. Here the Son’s personal dignity is revealed, as Himself the sender of the Spirit. Gr. of course is not directly rectly speaking of the Eternal Procession. ib. εἶτα, Ἥξει] John xvi 7 (ἔλθῃ). Here the Spirit’s own freedom brought out. It is a correct and useful observation. καὶ τάξιν θεολογίας, ἢν καὶ ἡμᾶς τηρεῖν ἄμεινον, μήτε ἀθρόως ἐκφαίνοντας, μήτε εἰς τέλος κρύπτοντας. τὸ μὲν γὰρ ἄτεχνον, τὸ δὲ ἄθεον· καὶ τὸ μὲν τοὺς ἀλλοτρίους πλῆξαι δυνάμενον, τὸ δὲ ἀλλοτριῶσαι τοὺς ἡμετέρους. ὃ δὲ ἴσως μὲν ἤδη τισὶν ἦλθεν ἐπὶ νοῦν καὶ τῶν ἄλλων, ἐγὼ δὲ τῆς ἐμαυτοῦ διανοίας ὑπολαμβάνω καρπόν, προσθήσω τοῖς εἰρημένοις. ἦν τινὰ τῷ σωτῆρι, καὶ εἰ πολλῶν ἐνεπίμπλαντο μαθημάτων, ἃ μὴ δύνασθαι τότε βασταχθῆναι τοῖς μαθηταῖς ἐλέγετο, δι’ ἃς εἶπον ἴσως αἰτίας, καὶ διὰ τοῦτο παρεκαλύπτετο· καὶ πάλιν πάντα διδαχθήσεσθαι ἡμᾶς ὑπὸ τοῦ πνεύματος ἐνδημήσαντος. τούτων ἓν εἶναι νομίζω καὶ αὐτὴν τοῦ πνεύματος τὴν θεότητα, τρανουμένην εἰς ὕστερον, ὡς τηνικαῦτα ὡρίμου καὶ χωρητῆς ἤδη τυγχανούσης τῆς γνώσεως, μετὰ τὴν τοῦ σωτῆρος ἀποκατάστασιν, οὐκέτι ἀπιστουμένου τῷ θαύματι. τί γὰρ ἂν τούτου μεῖζον ἢ ἐκεῖνος ὑπέσχετο, ἢ τὸ πνεῦμα ἐδίδαξεν ; εἴπερ τι μέγα 2 om τὸ μὲν γὰρ ἄτεχνον τὸ ’δε ἄθεον καὶ b || 5 ἦλθε τισιν ἔπι νοῦν ἤδη d : ἦλθεν ἤδη τισιν ἔπι νοῦν f || 6 ἐμαυτοῦ] ἐμῆς b ‘in nonnull.’ || 9 αιτιας] αἰτίαις a || 11 τούτων] τοῦτον a || 12 eis] + τοῖς ‘Reg. Cypr.’ || 15 απιστομενην] απιστομενην ‘Reg. a’ || τούτου] τοῦτο f1 27. That is still the right method, — not to keep things back, but not to teach them till people are prepared. Perhaps one of the things which the disciples could not bear while Christ was with them, but were to learn afterwards from the Spirit, was this very doctrine of the Spirit’s Godhead. 1. καὶ ἡμᾶς] as well as our Saviour. τάξιν is ace. after δρᾷς, and ἐκφαίνοντας, κρύπτοντας, agree with ἡμᾶς, not with φωτισμούς, ‘you see light shining upon us by degrees, and an order in the revelation of God.’ 2. ἀθρόως] Cp. § 22. 3. ἄτεχνον] ‘unworkmanlike.’ 4. πλῆξαι] to astonish, and so keep them away from us ; ἀλλότρι’· ὦσαι, because they naturally expect to hear the doctrine taught at the proper time. ib. ὃ δὲ ἴσως μὲν κτλ.] ‘I will add, what may perhaps have occurred to others also before now, but what I take to be the result of my independent thought.’ 8. μὴ δύνασθαι βαστ. ] John xvi 12. 9. δι’ ἃς εἶπον ἴ’. αἴτ’.] in § 26. 10. πάντα διδαχθ.] John xiv 26. 12. τρανουμένην] Cp. ii 4. The pres. part, combines the thought of the revelation as then in the future with the fact of its subsequent ac- complishment. 13. ὡρίμου] Cp. iii I. ‘The knowledge then being timely and capable of being received, after our Saviour’s restoration, when He was no longer disbelieved in for wonder.’ Luke xxiv 41. 16. εἴπερ τι μέγα οἴ. χρὴ] ‘if we may call anything which is promised or taught great.’ It implies a of appreciation, greater than we perhaps possess, to determine the degrees of greatness in what God promises or reveals. οἴεσθαι χρή, καὶ θεοῦ μεγαλοπρεπείας ἄξιον, τὸ ὑπισχνούμενον, ἢ τὸ διδασκόμενον.

Ἔχω μὲν οὕτω περὶ τούτων, καὶ ἔχοιμι, καὶ ὅς τις ἐμοὶ φίλος — σέβειν θεὸν τὸν πατέρα, θεὸν τὸν υἱόν, θεὸν τὸ πνεῦμα τὸ ἅγιον, τρεῖς ἰδιότητας, θεότητα μίαν, δόξῃ, καὶ τιμῇ, καὶ οὐσίᾳ, καὶ βασιλείᾳ μὴ μεριζομένην, ὥς τις τῶν μικρῷ πρόσθεν θεοφόρων ἐφιλοσόφησεν· ἢ μὴ ἴδοι ἑωσφόρον ἀνατέλλοντα, ὥς φησιν ἡ γραφή, μηδὲ δόξαν τῆς ἐκεῖθεν λαμπρότητος, ὅς τις οὐχ οὕτως ἔχει, ἢ συμφέρεται τοῖς καιροῖς, ἄλλοτε ἄλλος γινόμενος, καὶ περὶ τῶν μεγίστων σαθρῶς βουλευόμενος. εἰ μὲν γὰρ οὐδὲ προσκυνητόν, πῶς ἐμὲ θεοῖ διὰ τοῦ βαπτίσματος ; εἰ δὲ προσκυνητόν, πῶς οὐ σεπτόν; εἰ δὲ σεπτόν, πῶς οὐ θεός ; ἓν ἤρτηται τοῦ ἑνός, ἡ χρυσῆ τις ὄντως σειρὰ καὶ σωτήριος. καὶ παρὰ μὲν τοῦ 28. 7 μικρῶ πρόσθεν] μικρῶν ἔμπροσθεν b μικρὸν ἔμπροσθεν ‘tres Colb.’ || 14 χρυσῆ τις] χρυσῖτις a 28. Let this be our position then, to worship in one Godhead three undivided Persons. Woe to him zoho does not hold it, or who shifts with the public opinion of the times. If the Holy Ghost gives us the divine nature, He must needs be an object of worship, and in the full sense divine. 3. ἔχω μὲν οὕτω] ‘That is how I stand’: explained, with no construction, by σέβειν. 4. θεὸν τὸν πατέρα] ‘the Father as God.’ Our familiar ‘God Father, God the Son,’ is a of expression peculiar to English Christianity. 6. τῶν μικρῷ πρ. θεοφόρων] ACC. to Elias, the ref. is to Greg. Thaumaturgus, who, he says, uses these words in his ‘Apocalypse.’ The work is not now extant. Θεοφόρων, ‘inspired’ (2 Pet. 121). 7. μὴ ἴδοι ἑωσφ. ἀν’. ] Job iii 9. The imprecation must be considered in the same sense as the anathemas of the Councils. 8. ἐκεῖθεν] of heaven. 9. συμφ. τοῖς καιροῖς] ‘goes with the current of the times.’ 11. σαθρῶς] prob. means (in accordance with συμφ. τοῖς καιροῖς) ‘weakly,’ not ‘corruptly.’ Cp. i 3. The timeserver ‘has but weak resolution in regard to the things of most importance.’ 12. θεοῖ] ‘make make α God of me’; iii 19. ib. εἰ δὲ προσκ., πῶς οὐ σεπτόν] Evidently Gr. feels σφιν to be a higher word than the mere external προσκ.; it is already implied in οὐδὲ προσκ. in the line above; but the distinction is not always observed. 14. ἢ χρυσῆ τις] in rough apposition to ἐν. It is difficult to decide between this reading and χρυσῖτις, which has the authority of the best MS. The pronuntialion being identical, it seems natural to choose the rarer word ; but on the other hand the scribe of ‘a’ may have been thrown out by the somewhat unusual combination of ἢ with τις. Cp. ii 19 ἢ αὔρα τις ὀλίγη. πνεύματος ἡμῖν ἡ ἀναγέννησις· παρὰ δὲ τῆς ἀναγεννήσεως ἢ ἀνάπλασις· παρὰ δὲ τῆς ἀναπλάσεως ἡ ἐπίγνωσις τῆς ἀξίας τοῦ ἀναπλάσαντος.

ταῦτα μὲν οὖν εἴποι τις ἂν τὸ ἄγραφον ὑποθέμενος· ἤδη δὲ ἥξει σοι καὶ ὁ τῶν μαρτυριῶν ἐσμός, ἐξ ὧν, ὅτι καὶ λίαν ἔγγραφος, ἡ τοῦ πνεύματος θεότης τοῖς μὴ λίαν σκαιοῖς, μηδὲ ἀλλοτρίοις τοῦ πνεύματος. σκόπει δὲ οὕτως· γεννᾶται Χριστός, προτρέχει· βαπτίζεται, μαρτυρεῖ· πειράζεται, ἀνάγει· δυνάμεις ἐπιτελεῖ, συμπαρομαρτεῖ· ἀνέρχεται, διαδέχεται. τί γὰρ οὐ δύναται τῶν μεγάλων, καὶ ὧν θεός ; τί δὲ οὐ προσαγορεύεται ὧν θεός, πλὴν ἀγεννησίας καὶ γεννήσεως ; ἔδει γὰρ τὰς ἰδιότητας μεῖναι πατρὶ καὶ υἱῷ, ἵνα μὴ σύγχυσις ἦ παρὰ θεότητι, τῆ καὶ τἄλλα εἰς τάξιν ἀγούσῃ καὶ εὐκοσμίαν. ἐγὼ μὲν 29. 4 ὑποτιθέμενος ‘Reg. a’ || 13 πάρα] + τῆ df 2. ἀνάπλασις] that work of reconstruction of the character, in which ἀναγέννησις is the initial movement. It is only by deepening experience of the Spirit’s upon ourselves that we become convinced of the greatness of the Spirit Himself. 29. Turn to the direct testimony of Scripture. What things are said of the Holy Ghost! 4. ὑποθέμενος] ‘assuming,’ as the basis of discussion’; it does not in itself imply ‘admitting.’ 5. μαρτυριῶν] ‘Scripture testimonies’; cp. § 2. 7. μὴ λ. σκαιοῖς] ‘to those who are not too dense, or altogether strangers to the Spirit.’ 8. γεννᾶται Xp., προτρέχει] In the series which follows, the subject of the first verb of each pair is Christ, the subject of the second is the Holy Ghost. Προτρέχει, Luke i 35, Matt, i 20. 9. μαρτυρεῖ] John i 32 foll. ib. ἀνάγει] Matt, iv 1. ib. συμπαρομαρτεῖ] ‘accompanies Him,’ Luke iv 14 foll., Matt, xii Cp. Or. xli 11 ᾧ παρῆν, οὐχ ὡς 28. ἐνεργοῦν, ἀλλ’ ὡς ὁμοτίμῳ συμπαρομαρτουν. 10. διαδέχεται] John xiv 16 etc. ib. τί γὰρ οὐ δύν. κτλ.] ‘What mighty thing, peculiar to God, is there that He cannot do? What title, peculiar to God, is there which is not applied to Him, except those of Unbegotten and Begotten?’ The phrase ὧν θεός means, ‘which go to make up our conception of God.’ seems strange to add καὶ γεννήσεως as one of those things ὧν θεός, as those with whom Gr. is arguing would not admit it. Gr. means, no doubt, that to orthodox Christians the Godhead cannot be conceived of without it. 12. ἰδιότητας] as in § 28. φρίττω τὸν πλοῦτον ἐννοῶν τῶν κλήσεων, καὶ καθ’ ὅσων ὀνομάτων ἀναισχυντοῦσιν οἱ τῷ πνεύματι ἀντιπίπτοντες. πνεῦμα θεοῦ λέγεται, πνεῦμα χριστοῦ, νοῦς Χριστοῦ, πνεῦμα κυρίου, αὐτὸ κύριος· πνεῦμα υἱοθεσίας, ἐλευθερίας· πνεῦμα σοφίας, συνέσεως, βουλῆς, ἰσχύος, γνώσεως, εὐσεβείας, φοβοῦ θεοῦ· καὶ γὰρ ποιητικὸν τούτων ἁπάντων· πάντα τῇ οὐσίᾳ πληροῦν, πάντα συνέχον αυνέχον· πληρωτικὸν κόσμου κατὰ τὴν οὐσίαν, ἀχώρητον κόσμῳ κατὰ τὴν δύναμιν· ἀγαθόν, εὐθές, ἡγεμονικόν, φύσει οὐ θέσει· ἁγιάζον, οὐχ ἁγιαζόμενον, μετροῦν, οὐ μετρούμενον, μετεχόμενον, οὐ μετέχον, πληροῦν, οὐ πληρούμενον, συνέχον, οὐ συνεχόμενον συνεχόμενον· κληρονομούμενον, δοξαζόμενον, συναριθμούμενον, ἐπαπειλούμενον· δάκτυλος θεοῦ, πῦρ ὡς θεός, εἰς 1 ὅσων] ὅσον e2 1. καθ’ ὅσων ὂν. ἀναισχ.] ‘and how many names they outrage,’ ‘against how many names they are impudent.’ 3. πνεῦμα θεοῦ] e.g. 1 Cor. ii 11 ; Χριστοῦ, Rom. viii 9 ; νοῦς Χρ., 1 Cor. ii 16; πν. κυρίου, 2 Cor. iii 17; αὐτὸ κ., ibid. 4. πν. υἱοθεσίας] Rom. viii 15 ἀληθείας, John xiv 17, xv 26, xvi 13, 1 John iv 6; ἐλευθερίας (by implication), 2 Cor. iii 17. 5. πν. σοφίας κτλ.] Is. xi 2 foll. 7. πάντα τῇ οὖσ’. πλ.] Wisd. i 7. Πληρωτικὸν κόσμου κ. τ. οὖσ’. is scarcely more than a repetition, but is introduced as an antithesis to ἀχώρητον κτλ., which is Gr.’s of the συνέχον τὰ πάντα of Wisdom. 9. ἀγαθόν] Doubtless Gr.’s in Ps. cxlii (cxliii) 10 ; εὐθές, Ps. 1 12 (li 10); ἡγεμ., ibid. 14 (12). ib. φύσει οὐ θέσει] These words qualify the preceding adjectives, and esp. ἡγεμ. The Holy Spirit is ‘good, right, sovereigh,’ by and not by an act that involved a change in Him. Θέσις seems to be used in the sense of ‘agreement,’ ‘arrangement,’ in which sense it is contrasted with φύσις by other writers. From this general sense of ‘agreement,’ it comes to be used of ‘adoption’ into a family, or ‘admission’ to the citizenship of a city. 10. ἁγιάζον] e.g. Rom. xv 16 μετροῦν, ι Cor. xii 1 1 (for οὐ μετρούμενον cp. iv 12); μετεχόμενον, e.g. Phil, ii 1 ; πληροῦν, συνέχον, Wisd. i 7. 12. κληρονομούμενον] not a scriptural phrase, but perh. derived from more general expressions, like 1 Pet. iii 9 εὐλογίαν κλ., or Gal. iii 14 compared with 18; or from the usual language of Scripture about ‘habing,’ ‘receiving,’ the Spirit. Δοξαζόμενον, perh. ι Pet. iv 14; συναριθμ., e.g. Matt, xxviii 19, 2 Cor. xiii 14 ; ἐπαπειλούμενον, ‘used as a threat,’ Matt. xii 31 (cp. 2 Thess. ii 8). 13. δάκτυλος θ.] Luke xi 20 compared with Matt, xii 28 ; πῦρ, Acts ii 3 (cp. 1 Thess. v 19, 2 Tim. i 6); ὡς θεός, Hob. xii 29. ἔμφασιν, οἴμαι, τοῦ ὁμοουσίου· πνεῦμα τὸ ποιῆσαν, τὸ ἀνακτίζον διὰ βαπτίσματος, δι’ ἀναστάσεως· πνεῦμα τὸ γινῶσκον ἅπαντα, τὸ διδάσκον, τὸ πνέον ὅπου θέλει καὶ ὅσον, ὁδηγοῦν, λαλοῦν, ἀποστέλλον, ἀφορίζον, παροξυνόμενον, πειραζόμενον· ἀποκαλυπτικόν, φωτιστικόν, ζωτικόν, μᾶλλον δὲ αὐτοφῶς καὶ ζωή· ναοποιοῦν, θεοποιοῦν, τελειοῦν, ὥστε καὶ προλαμβάνειν τὸ βάπτισμα, καὶ ἐπιζητεῖσθαι μετὰ τὸ βάπτισμα· ἐνεργοῦν ὅσα θεός, μεριζόμενον ἐν γλώσσαις πυρίναις, διαιροῦν χαρίσματα, ποιοῦν ἀποστόλους, προφήτας, εὐαγγελιστάς, ποιμένας, καὶ διδασκάλους· νοερόν, πολυμερές, σαφές, τρανόν, ἀκώλυτον, ἀμόλυντον· ᾧπερ ἴσον δύναται τὸ σοφώτατον καὶ πολύτροπον ταῖς ἐνεργείαις, 4 πειραζόμενον παροξυνόμενον e2 || 11 ἀμόλυντον ἀκώλυτον df || ωπερ] ὅπερ abceg ‘plures Reg. etc.’ || 12 το] τὼ acg ‘duo Reg.’ 1. τὸ ποιῆσαν] Prob. a ref. to Gen. i 2 ; ἄνακτ’. διὰ β., John iii 5 (2 Cor. v 17); δι’ ἀναστ., Rom. viii 11. 2. τὸ γινῶσκον ἅπ.] i Cor. ii 10 (cp. Ps. exxxviii (exxxix) 7); διδάσκον, John xiv 26, 1 John ii 27 πνέον, John iii 8 ; ὁδηγοῦν, John xvi 13; λαλοῦν, ἀποστ., ἀφορ., Acts xiii 2 foil. (cp. Acts xx 23, 1 Tim. iv 1 ; Is. xlviii 16). 4. παροξυνόμενον] Is. lxiii 10 ; πειραζ., Acts v 9. 5."/> ἀποκαλυπτικόν] I Cor. ii 10 φωτιστ., ζωτ., perh. Ps. xxxv 10 (xxxvi 9) as in § 3 (cp. John vi 63 Rom. viii 10). 6. ναοποιοῦν] I Cor. iii 16, vi 19 θεοποιοῦν, constructively deduced from the Sourut’s action in baptism ; τελειοῦν, in the ‘mystical’ sense of ‘initiating.’ All three words have ref. to ‘baptism,’ in the larger sense of the word ; and the ὥστε prob. belongs to all three. It is more difficult to say what Gr. means by this use of ὥστε. Prob. it is intended to shew that the Spirit’s part in baptism is an active, and not a passive part, so as to justify Gr.’s attribution to Him of work of ‘making’ us temples etc. His independence with respect to the sacrament is a proof of this. He is able to ‘anticipate baptism’ (Acts x 44) ; and ‘baptism’ may be received and His indwelling be yet to seek (Acts viii 16). 8. ἐνεργοῦν] 1 Cor. xii 11; μερὶ. ζόμενον, Acts ii 3 ; διαιροῦν, I Cor. xii n; ποιοῦν ἀπ’. κτλ., Eph. iv 11 compared with 1 Cor. xii 4 foll., Rom. xii 6, Acts xx 28. 10. νοερὸν κτλ.] The following list is taken from Wisd. vii 22 foll., which describes the ‘spirit’ which ‘is in Wisdom.’ Gr. does not all the epithets there used, some of which, esp. μονογενές, would have been troublesome for him to expound. Each epithet from νοερὸν to ἀμόλυντον is explained. Νοερόν = σοφώτατον ; πολυμερές = ταῖς ἐνεργ. ; σαφές = σαφηνιστικὸν πάντων (neut.) ; τρανόν = τρανωτικόν ; ἀκώλυτον = αὐτεξούσιον (this shews the order of df to be wrong) ; ἀμόλυντον = ἀναλλοίωτον (since change in the Holy Ghost must be a change for the worse). καὶ σαφηνιστικὸν πάντων, καὶ τρανωτικόν, καὶ αὐτεξούσιον καὶ ἀναλλοίωτον· παντοδύναμον, παντεπίσκοπον, διὰ πάντων χωροῦν πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων, ἀγγελικῶν, οἶμαι, δυνάμεων, ὥσπερ καὶ προφητικῶν καὶ ἀποστολικῶν, κατὰ ταὐτό, καὶ οὐκ ἐν τοῖς αὐτοῖς τόποις, ἄλλων δὲ ἀλλαχοῦ νενεμημένων, ᾧ δηλοῦται τὸ ἀπερίγραπτον.

Οἱ ταῦτα λέγοντες καὶ διδάσκοντες, καὶ πρός ἄλλον παράκλητον, οἷον ἄλλον θεόν, ὀνομάζοντες, οἱ τὴν εἰς αὐτὸ βλασφημίαν μόνην εἰδότες ἀσυγχώρητον, οἱ τὸν Ἀνανίαν καὶ τὴν Σάπφειραν οὕτω φοβερῶς στηλιτεύσαντες, ἐπειδὴ ἐψεύσαντο τὸ πνεῦμα τὸ ἅγιον, ὡς θεὸν ψευσαμένους, οὐκ ἄνθρωπον· οὗτοι τί σοι δοκοῦσι, πότερον θεὸν τὸ πνεῦμα κηρύσσειν, ἢ ἄλλο τι; ὡς λίαν ὄντως παχύς τις εἰ, καὶ πόρρω τοῦ πνεύματος, εἰ τοῦτο ἀπορεῖς, καὶ δέῃ τοῦ διδάξοντος. αἱ μὲν οὖν κλήσεις τοσαῦται καὶ οὕτως 5 ταὐτὸ] ταὐτὸν cdef: τοῦτο ‘Or. Ι’ 30. 8 πρὸς γε] προσέτι γε b: προσέτι ‘Reg. a’ || 10 αὐτὸ] αὐτὸν def || 14 κηρύσσειν] κηρύττουσι b ‘Reg. a’ || 16 διδαξοντος] δικάζοντος ‘Reg. Cypr.’ 2. παντοδύναμον ... λεπτοτάτων] Wisd. vii 23. The ‘understanding, pure, and most subtle spirits’ in Wisd. ‘through’ which the Spirit ‘goes,’ are, in Gr.’s opinion (no doubt correct), not only ‘the angelic Powers,’ but also the spirits of prophets and apostles. These the Holy Spirit penetrates κατὰ ταὐτό, ‘simultabeously,’ although they are distributed in many different places, which is a proof that He is infinite. 30. Such sayings involve His Godhead. All language of α different kind is explained by the principle of referring all to the Father as the First Cause. 8. οἱ ταῦτα λέγοντες] viz. the sacred writers who used such Ianguage about the Holy Spirit. ib. πρός γε] adv. ‘besides.’ 9. οἶον ἄλλον θ.] The words have a dangerous sound; ‘as it were another God.’ But Gr. does not mean to call Him so. He means that to call Him a Paraclete at all, in the same sense as is equivalent to calling Him God. 10. μόνην εἰδότες ἀσυγχ] Matt. xii 31 foll. 11. στηλιτεύσαντες] The Greek method of proclaiming something to the honour or infamy of a person was to ‘post’ it on a στήλη or post in some publc place. Hence a person subjected to such infamy is described in class. Greek as στηλίτῆς; from whence comes the στηλιτεύειν. 12. ἐψεύσ…ὡς θεόν] Acts v 3 foll. 14. ὡς λίαν] ‘since you really are a very stupid person. 15. πόρρω τοῦ πν] like ἀλλότριοι τοῦ πν. in § 29, ‘unspiritual.’ ἔμψυχοι. τί γὰρ δεῖ σοι τὰς ἐπὶ τῶν ῥημάτων μαρτυρίας παρατίθεσθαι; ὅσα δὲ κἀνταῦθα λέγεται ταπεινότερον, τὸ δίδοσθαι, τὸ ἀποστέλλεσθαι, τὸ μερίζεσθαι, τὸ χάρισμα, τὸ δώρημα, τὸ ἐμφύσημα, ἡ ἐπαγγελία, ἡ ὑπερέντευξις, εἴτε τι ἄλλο τοιοῦτον, ἵνα μὴ καθ’ ἕκαστον λέγω, ἐπὶ τὴν πρώτην αἰτίαν ἀνενεκτέον, ἵνα τὸ ἐξ οὗ δειχθῇ, καὶ μὴ τρεῖς ἀρχαὶ μεμερισμέναι πολυθέως παραδεχθῶσιν. ἴσον γὰρ εἰς ἀσέβειαν, καὶ Σαβελλίως συνάψαι, καὶ Ἀρειανῶς διαστῆσαι, τὸ μὲν τῷ προσώπῳ, τὸ δὲ ταῖς φύσεσιν.