On the Trinity — Book IV

The earlier books of this treatise, written some time ago, contain what I believe is an unshakable proof that we hold and profess the faith in Father, Son, and Holy Spirit taught by the Evangelists and Apostles, and that no agreement is possible between us and the heretics, since they deny completely, irrationally, and recklessly the Divinity of our Lord Jesus Christ. However, certain points remained that I have felt obliged to include in this and the following books, in order to make our confidence in the faith even more secure by exposing every one of their lies and blasphemies. Therefore, we will examine first what the dangers of their teaching are and the risks involved in such irreverence; next, what principles they hold and what arguments they use against the apostolic faith to which we hold, and by what deceptive language they take advantage of the sincerity of their listeners; and finally, by what method of interpretation they strip the words of Scripture of their power and meaning.

1. The earlier books of this treatise, written some time ago, contain, I think, an invincible proof that we hold and profess the faith in Father, Son, and Holy Spirit, which is taught by the Evangelists and Apostles, and that no commerce is possible between us and the heretics, inasmuch as they deny unconditionally, irrationally, and recklessly, the Divinity of our Lord Jesus Christ. Yet certain points remained which I have felt myself bound to include in this and the following books, in order to make our assurance of the faith even more certain by exposure of every one of their falsehoods and blasphemies. Accordingly, we will enquire first what are the dangers of their teaching, the risks involved by such irreverence; next, what principles they hold, and what arguments they advance against the apostolic faith to which we adhere, and by what sleight of language they impose upon the candour of their hearers; and lastly, by what method of comment they disarm the words of Scripture of their force and meaning.

We are well aware that neither human speech nor analogies from human nature can give us a complete understanding of the things of God. The ineffable cannot be confined within the boundaries and limits of definition; that which is spiritual is distinct from every category or example of bodily things. Yet, since our subject concerns heavenly natures, we must use ordinary experiences and ordinary language as our means of expressing what our mind grasps—a means no doubt unworthy of the majesty of God, but forced upon us by the weakness of our intellect, which can only use our own circumstances and our own words to convey to others our perceptions and our conclusions. This truth has already been emphasized in the first book, but is now repeated so that, in any analogies from human affairs that we present, we may not be thought to consider God as resembling bodily natures, or to compare spiritual Beings with our passible (subject to suffering) selves, but rather be understood as putting forward the outward appearance of visible things as a guide to the inward meaning of things invisible.

2. We are well aware that neither the speech of men nor the analogy of human nature can give us a full insight into the things of God. The ineffable cannot submit to the bounds and limits of definition; that which is spiritual is distinct from every class or instance of bodily things. Yet, since our subject is that of heavenly natures, we must employ ordinary natures and ordinary speech as our means of expressing what our mind apprehends; a means no doubt unworthy of the majesty of God, but forced upon us by feebleness of our intellect, which can use only our own circumstances and our own words to convey to others our perceptions and our conclusions. This truth has been enforced already in the first book, but is now repeated in order that, in any analogies from human affairs which we adduce, we may not be supposed to think of God as resembling embodied natures, or to compare spiritual Beings with our passible selves, but rather be regarded as advancing the outward appearance of visible things as a clue to the inward meaning of things invisible.

The heretics say that Christ is not from God—that is, the Son is not born from the Father, and is not God by physis but by appointment. In other words, He has received an adoption that consists in the giving of a name, being God's Son in the same sense that many are sons of God. They also say that Christ's majesty is evidence of God's widespread generosity, with Him being God in the same sense that there are many gods. However, they do admit that in His adoption and naming as God, a more generous affection was shown than in other cases—His adoption being first in time, and He being greater than other adopted sons and first in rank among the creatures because of the greater splendor that accompanied His creation. Some add, as a way of confessing God's omnipotence, that He was created into God's likeness, and that He, like other creatures, was raised up out of nothing to be the Image of the eternal Creator, commanded by a word to spring from non-existence into being by the power of God, who can form out of nothing the likeness of Himself.

3. For the heretics say that Christ is not from God, that is, that the Son is not born from the Father, and is God not by nature but by appointment; in other words, that He has received an adoption which consists in the giving of a name, being God's Son in the sense in which many are sons of God; again, that Christ's majesty is an evidence of God's widespread bounty, He being God in the sense in which there are gods many; although they admit that in His adoption and naming as God a more liberal affection than in other cases was shown, His adoption being the first in order of time, and He greater than other adopted sons, and first in rank among the creatures because of the greater splendour which accompanied His creation. Some add, by way of confessing the omnipotence of God, that He was created into God's likeness, and that it was out of nothing that He, like other creatures, was raised up to be the Image of the eternal Creator, bidden at a word to spring from non- existence into being by the power of God, Who can frame out of nothing the likeness of Himself.

Moreover, they use their knowledge of the historical fact that bishops of earlier times taught that Father and Son are of one substance to undermine the truth through the clever argument that this is a heretical idea. They claim that the term "of one substance"—in Greek homoousion—is used to mean and express that the Father is the same as the Son; that is, that He extended Himself out of infinity into the Virgin, took a body from her, and gave Himself, in the body He had taken, the name of Son. This is their first falsehood about the homoousion. Their second falsehood is that this word homoousion implies that Father and Son share in something that existed before either of them and is distinct from both of them, and that a certain imaginary substance, or ousia, existing before all matter, has existed previously and been divided and completely distributed between the two. This proves, they say, that each of the two is of a nature that existed before himself, and each is identical in matter with the other. And so they claim to condemn the confession of the homoousion on the grounds that this term does not distinguish between Father and Son, and makes the Father later in time than the matter He has in common with the Son. They have also invented this third objection to the word homoousion: that its meaning, as they explain it, is that the Son derives His origin from a partition of the Father's substance, as though one object had been cut in two and He were the severed part. The meaning of "one substance," they say, is that the part cut off from the whole continues to share the nature of that from which it has been severed. But God, being impassible (incapable of suffering or change), cannot be divided, for if He must submit to being diminished by division, He is subject to change, and will become imperfect if His perfect substance leaves Him to reside in the severed part.

4. Moreover, they use their knowledge of the historical fact that bishops of a former time have taught that Father and Son are of one substance, to subvert the truth by the ingenious plea that this is a heretical notion. They say that this term 'of one substance,' in the Greek homoousion, is used to mean and express that the Father is the same as the Son; that is, that He extended Himself out of infinity into the Virgin, and took a body from her, and gave to Himself, in the body which He had taken, the name of Son. This is their first lie concerning the homoousion. Their next lie is that this word homoousion implies that Father and Son participate in something antecedent to Either and distinct from Both, and that a certain imaginary substance, or ousia, anterior to all matter whatsoever, has existed heretofore and been divided and wholly distributed between the Two; which proves, they say, that Each of the Two is of a nature pro-existent to Himself, and Each identical in matter with the Other. And so they profess to condemn the confession of the homoousion on the ground that that term does not discriminate between Father and Son, and makes the Father subsequent in time to that matter which He has in common with the Son. And they have devised this third objection to the word homoousion, that its meaning, as they explain it, is that the Son derives His origin from a partition of the Father's substance, as though one object had been cut in two and He were the severed portion. The meaning of 'one substance,' they say, is that the part cut off from the whole continues to share the nature of that from which it has been severed; but God, being impassible, cannot be divided, for, if He must submit to be lessened by division, He is subject to change, and will be rendered imperfect if His perfect substance leave Him to reside in the severed portion.

They also think they have a quick way to refute the Prophets, Evangelists, and Apostles all at once by claiming that the Son was born within time. They accuse us of being illogical when we say the Son has existed from everlasting. Since they reject the possibility of His eternity, they are forced to believe He was born at a specific point in time. For if He has not always existed, there was a time when He did not exist. And if there was a time when He did not exist, then time existed before Him. Anyone who has not existed everlastingly began to exist within time, while anyone who is free from the limits of time is necessarily eternal. The reason they give for rejecting the eternity of the Son is that His everlasting existence contradicts the faith in His birth—as though by confessing that He has existed eternally, we make His birth impossible.

5. They think also that they have a compendious refutation of Prophets, Evangelists and Apostles alike, in their assertion that the Son was born within time. They pronounce us illogical for saying that the Son has existed from everlasting; and, since they reject the possibility of His eternity, they are forced to believe that He was born at a point in time. For if He has not always existed, there was a time when He was not; and if there be a time when He was not, time was anterior to Him. He who has not existed everlastingly began to exist within time, while He Who is free from the limits of time is necessarily eternal. The reason they give for their rejection of the eternity of the Son is that His everlasting existence contradicts the faith in His birth; as though by confessing that He has existed eternally, we made His birth impossible.

How foolish and godless these fears are! What impious anxiety they show about God! The Church detests, rejects, and denounces the meaning they claim to find in the word homoousion and in the assertion of the Son's eternity. She confesses one God from whom are all things; she confesses one Jesus Christ our Lord, through whom are all things; one from whom, one through whom; one the Source of all, one the Agent through whom all were created. In the one from whom are all things she recognizes the majesty that has no beginning, and in the one through whom are all things she recognizes a power equal to his Source. Both are jointly supreme in the work of creation and in rule over created things. In the Spirit she recognizes God as Spirit, impassible and indivisible, for she has learned from the Lord that Spirit has neither flesh nor bones; a warning to prevent her from supposing that God, being Spirit, could be burdened with bodily suffering and loss. She recognizes one God, unborn from everlasting; she also recognizes one only-begotten Son of God. She confesses the Father eternal and without beginning; she also confesses that the Son's beginning is from eternity. Not that he has no beginning, but that he is Son of the Father who has none; not that he is self-originated, but that he is from him who is unbegotten from everlasting; born from eternity, receiving his birth from the eternity of the Father. Thus our faith is free from the guesswork of heretical perversity. It is expressed in fixed and published terms, though no reasoned defense of our confession has yet been put forth. Still, to prevent any suspicion from lingering around the sense in which the Fathers have used the word homoousion and around our confession of the eternity of the Son, I have set down the proofs by which we may be assured that the Son abides forever in that substance in which he was begotten from the Father, and that the birth of his Son has not diminished anything of that substance in which the Father was abiding. Holy men, inspired by the teaching of God, when they said that the Son is homoousios with the Father, pointed to no such flaws or defects as I have mentioned. My purpose has been to counteract the impression that this ousia, this assertion that he is homoousios with the Father, is a denial of the nativity of the only-begotten Son.

6. What foolish and godless fears! What impious anxiety on God's behalf! The meaning which they profess to detect in the word homoousion, and in the assertion of the eternity of the Son, is detested, rejected, denounced by the Church. She confesses one God from Whom are all things; she confesses one Jesus Christ our Lord, through whom are all things; One from Whom, One through Whom; One the Source of all, One the Agent through Whom all were created. In the One from Whom are all things she recognises the Majesty which has no beginning, and in the One through Whom are all things she recognises a might coequal with His Source; for Both are jointly supreme in the work of creation and in rule over created things. In the Spirit she recognises God as Spirit, impassible and indivisible, for she has learned from the Lord that Spirit has neither flesh nor bones Luke 24:39; a warning to save her from supposing that God, being Spirit, could be burdened with bodily suffering and loss. She recognises one God, unborn from everlasting; she recognises also one Only-begotten Son of God. She confesses the Father eternal and without beginning; she confesses also that the Son's beginning is from eternity. Not that He has no beginning, but that He is Son of the Father Who has none; not that He is self-originated, but that He is from Him Who is unbegotten from everlasting; born from eternity, receiving, that is, His birth from the eternity of the Father. Thus our faith is free from the guesswork of heretical perversity; it is expressed in fixed and published terms, though as yet no reasoned defense of our confession has been put forth. Still, lest any suspicion should linger around the sense in which the Fathers have used the word homoousion and round our confession of the eternity of the Son, I have set down the proofs whereby we may be assured that the Son abides ever in that substance wherein He was begotten from the Father, and that the birth of His Son has not diminished ought of that Substance wherein the Father was abiding; that holy men, inspired by the teaching of God, when they said that the Son is homoousios with the Father pointed to no such flaws or defects as I have mentioned. My purpose has been to counteract the impression that this ousia, this assertion that He is homoousios with the Father, is a negation of the nativity of the Only-begotten Son.

To convince ourselves that these two phrases were necessary—phrases that were adopted and used as the best safeguards against the heretical mob of that time—I think it is best to respond to the stubborn unbelief of our current heretics and to refute their empty and destructive teaching by the testimony of the evangelists and apostles. They deceive themselves into thinking they can provide proof for each of their claims; in fact, they have attached to each claim some passages or other from Holy Scripture—passages so badly misinterpreted that they trap only the uneducated with a false appearance of truth that twisted cleverness has disguised in their explanation.

7. To assure ourselves of the needfulness of these two phrases, adopted and employed as the best of safeguards against the heretical rabble of that day, I think it best to reply to the obstinate misbelief of our present heretics, and refute their vain and pestilent teaching by the witness of the evangelists and apostles. They flatter themselves that they can furnish a proof for each of their propositions; they have, in fact, appended to each some passages or other from holy Writ; passages so grossly misinterpreted as to ensnare none but the illiterate by the semblance of truth with which perverted ingenuity has masked their explanation.

They try to honor the Godhead of the Father alone in order to strip the Son of His divinity. They argue that it is written, "Hear, O Israel, the Lord your God is One," and that the Lord repeats this in His answer to the teacher of the Law who asked Him what was the greatest commandment in the Law: "Hear, O Israel, the Lord your God is One." They also say that Paul proclaims, "For there is One God, and One Mediator between God and men." Furthermore, they insist that God alone is wise, so as to leave no wisdom for the Son, relying on the Apostle's words: "Now to Him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept in silence through age-long times, but now is manifested through the scriptures of the prophets according to the commandment of the eternal God Who is made known unto all nations unto obedience of faith; to the only wise God, through Jesus Christ, to Whom be glory for ever and ever." They also argue that He alone is true, for Isaiah says, "They shall bless You, the true God," and the Lord Himself has testified in the Gospel, saying, "And this is life eternal that they should know You, the only true God, and Jesus Christ Whom You have sent." Again they reason that He alone is good, to leave no goodness for the Son, because it has been said through Him, "There is none good save One, even God," and that He alone has power, because Paul has said, "Which in His own times He shall show to us, Who is the blessed and only Potentate, the King of kings and Lord of lords." And further, they claim to be certain that in the Father there is no change or turning, because He has said through the prophet, "I am the Lord your God, and I am not changed," and the apostle James wrote, "With Whom there is no change." They are also certain that He is the righteous Judge, for it is written, "God is the righteous Judge, strong and patient"; that He cares for all, because the Lord has said, speaking of the birds, "And your heavenly Father feeds them," and, "Are not two sparrows sold for a farthing? And not one of them falls upon the ground without the will of your Father; but the very hairs of your head are numbered." They say that the Father has foreknowledge of all things, as the blessed Susanna says, "O eternal God, that know secrets, and know all things before they be"; that He is incomprehensible, as it is written, "The heaven is My throne, and the earth is the footstool of My feet. What house will you build Me, or what is the place of My rest? For these things has My hand made, and all these things are mine"; that He contains all things, as Paul testifies, "For in Him we live and move and have our being," and the psalmist, "Whither shall I go from Your Spirit, and whither shall I fly from Your face? If I climb up into heaven, You are there; if I go down to hell, You are present. If I take my wings before the light and dwell in the uttermost parts of the sea, even there Your hand shall lead me and Your right hand shall hold me"; that He is without body, for it is written, "For God is Spirit, and they that worship Him must worship in spirit and in truth"; that He is immortal and invisible, as Paul says, "Who only has immortality, and dwells in light unapproachable, whom no man has seen nor can see," and the Evangelist, "No one has seen God at any time, except the Only-begotten Son, which is in the bosom of the Father"; that He alone abides eternally unborn, for it is written, "I Am That I Am," and "Thus shall you say to the children of Israel, I Am has sent me unto you," and through Jeremiah, "O Lord, Who art Lord."

8. For they attempt, by praising the Godhead of the Father only, to deprive the Son of His Divinity, pleading that it is written, Hear, O Israel, the Lord your God is One Deuteronomy 6:4, and that the Lord repeats this in His answer to the doctor of the Law who asked Him what was the greatest commandment in the Law;– Hear, O Israel, the Lord your God is One. Mark 12:29 Again, they say that Paul proclaims, For there is One God, and One Mediator between God and men. 1 Timothy 2:5 And furthermore, they insist that God alone is wise, in order to leave no wisdom for the Son, relying upon the words of the Apostle, Now to Him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept in silence through age-long times, but now is manifested through the scriptures of the prophets according to the commandment of the eternal God Who is made known unto all nations unto obedience of faith; to the only wise God, through Jesus Christ, to Whom be glory for ever and ever. Romans 16:25-27 They argue also that He alone is true, for Isaiah says, They shall bless You, the true God Isaiah 65:16, and the Lord Himself has borne witness in the Gospel, saying, And this is life eternal that they should know You, the only true God, and Jesus Christ Whom You have sent. John 17:3 Again they reason that He alone is good, to leave no goodness for the Son, because it has been said through Him, There is none good save One, even God Mark 10:18; and that He alone has power, because Paul has said, Which in His own times He shall show to us, Who is the blessed and only Potentate, the King of kings and Lord of lords. 1 Timothy 6:15 And further, they profess themselves certain that in the Father there is no change nor turning, because He has said through the prophet, I am the Lord your God, and I am not changed Malachi 3:6, and the apostle James, With Whom there is no change; certain also that He is the righteous Judge, for it is written, God is the righteous Judge, strong and patient; that He cares for all, because the Lord has said, speaking of the birds, And your heavenly Father feeds them Matthew 6:26, and, Are not two sparrows sold for a farthing? And not one of them falls upon the ground without the will of your Father; but the very hairs of your head are numbered. They say that the Father has prescience of all things, as the blessed Susanna says, O eternal God, that know secrets, and know all things before they be; that He is incomprehensible, as it is written, The heaven is My throne, and the earth is the footstool of My feet. What house will you build Me, or what is the place of My rest? For these things has My hand made, and all these things are mine; that He contains all things, as Paul bears witness, For in Him we live and move and have our being Acts 17:28, and the psalmist, Whither shall I go from Your Spirit, and whither shall I fly from Your face? If I climb up into heaven, You are there; if I go down to hell, You are present. If I take my wings before the light and dwell in the uttermost parts of the sea, even there Your hand shall lead me and Your right hand shall hold me; that He is without body, for it is written, For God is Spirit, and they that worship Him must worship in spirit and in truth John 4:24; that He is immortal and invisible, as Paul says, Who only has immortality, and dwells in light unapproachable, whom no man has seen nor can see 1 Timothy 6:16, and the Evangelist, No one has seen God at any time, except the Only-begotten Son, which is in the bosom of the Father John 1:18; that He alone abides eternally unborn, for it is written, I Am That I Am, and Thus shall you say to the children of Israel, I Am has sent me unto you Exodus 3:14, and through Jeremiah, O Lord, Who art Lord.

Who can fail to see that these statements are full of deception and false reasoning? No matter how cleverly the issues have been confused and the texts combined, malice and foolishness are indelibly stamped on this labored effort of cunning and incompetence. For example, among their points of faith they have included this: that they confess the Father alone to be unborn—as if anyone on our side could suppose that He who begot Him through whom are all things derived His being from any external source. The very fact that He bears the name of Father reveals Him as the cause of His Son's existence. That name of Father gives no hint that the one who bears it is Himself descended from another, while it tells us plainly from whom the Son is begotten. Let us therefore leave to the Father His own special and incommunicable property, confessing that in Him reside the eternal powers of an omnipotence without beginning. No one, I am sure, can doubt that the reason why, in their confession of God the Father, certain attributes are emphasized as peculiarly and inalienably His own, is that He may be left in isolated possession of them. For when they say that He alone is true, alone is righteous, alone is wise, alone is invisible, alone is good, alone is mighty, alone is immortal, they are raising up this word "alone" as a barrier to cut off the Son from His share in these attributes. He who is alone, they say, has no partner in His properties. But if we suppose that these attributes reside in the Father only, and not in the Son also, then we must believe that God the Son has neither truth nor wisdom; that He is a bodily being composed of visible and material elements, ill-disposed and feeble and void of immortality—for we exclude Him from all these attributes of which we make the Father the solitary possessor.

9. Who can fail to observe that these statements are full of fraud and fallacy? Cleverly as issues have been confused and texts combined, malice and folly is the character indelibly imprinted upon this laborious effort of cunning and clumsiness. For instance, among their points of faith they have included this, that they confess the Father only to be unborn; as though any one on our side could suppose that He, Who begot Him through Whom are all things, derived His being from any external source. The very fact that He bears the name of Father reveals Him as the cause of His Son's existence. That name of Father gives no hint that He who bears it is Himself descended from another, while it tells us plainly from Whom it is that the Son is begotten. Let us therefore leave to the Father His own special and incommunicable property, confessing that in Him reside the eternal powers of an omnipotence without beginning. None, I am sure, can doubt that the reason why, in their confession of God the Father, certain attributes are dwelt upon as peculiarly and inalienably His own, is that He may be left in isolated possession of them. For when they say that He alone is true, alone is righteous, alone is wise, alone is invisible, alone is good, alone is mighty, alone is immortal, they are raising up this word alone as a barrier to cut off the Son from His share in these attributes. He Who is alone, they say, has no partner in His properties. But if we suppose that these attributes reside in the Father only, and not in the Son also, then we must believe that God the Son has neither truth nor wisdom; that He is a bodily being compact of visible and material elements, ill-disposed and feeble and void of immortality; for we exclude Him from all these attributes of which we make the Father the solitary Possessor.

We intend to discuss the most perfect majesty and complete divinity that belongs to the Only-begotten Son of God. We have no fear that our readers will think our expansive language about the Son somehow takes away from the glory of God the Father, as if every praise we give to the Son must first be taken from the Father. On the contrary, the majesty of the Son brings glory to the Father. The Source must be glorious when the One who comes from it is worthy of such glory. The Son has nothing except through His birth, and the Father shares in all honor given to the Son by virtue of that birth. This silences the accusation that we diminish the Father's honor, because all the glory that belongs to the Son—as we will teach—reflects back to increase the glory of the One who has begotten so great a Son.

10. We, however, who propose to discourse of that most perfect majesty and fullest Divinity which appertains to the Only-begotten Son of God, have no fear lest our readers should imagine that amplitude of phrase in speaking of the Son is a detraction from the glory of God the Father, as though every praise assigned to the Son had first been withdrawn from Him. For, on the contrary, the majesty of the Son is glory to the Father; the Source must be glorious from which He Who is worthy of such glory comes. The Son has nothing but by virtue of His birth; the Father shares all veneration received by that birthright. Thus the suggestion that we diminish the Father's honour is put to silence, for all the glory which, as we shall teach, is inherent in the Son will be reflected back, to the increased glory of Him who has begotten a Son so great.

Now that we have exposed their plan of belittling the Son under cover of magnifying the Father, the next step is to listen to the exact terms in which they express their own belief concerning the Son. Since we have to answer each of their claims in turn and to demonstrate from Holy Scripture the impiety of their doctrines, we must add to what they say about the Father the statements they have put on record about the Son. By comparing their confession about the Father with their confession about the Son, we can follow a consistent method in addressing the questions as they come up. They declare that the Son is not derived from any pre-existing matter, since all things were created through Him, nor is He begotten from God, because nothing can be taken away from God. Rather, they say He was made out of what did not exist—that is, He is a perfect creature of God, though different from His other creatures. They argue that He is a creature because it is written, "The Lord has created Me for a beginning of His ways" (Proverbs 8:22). That He is the perfect handiwork of God, though different from His other works, they try to prove first by what Paul writes to the Hebrews: "Being made so much better than the angels, as He possesses a more excellent name than they" (Hebrews 1:4), and again, "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus Christ, who is faithful to Him that made Him." For their attack on the might and majesty and Godhead of the Son, they rely chiefly on His own words, "The Father is greater than I" (John 14:28). But they admit that He is not one of the common herd of creatures based on the evidence of "All things were made through Him" (John 1:3). And so they sum up the whole of their blasphemous teaching in these words that follow:

11. Now that we have exposed their plan of belittling the Son under cover of magnifying the Father, the next step is to listen to the exact terms in which they express their own belief concerning the Son. For, since we have to answer in succession each of their allegations and to display on the evidence of Holy Scripture the impiety of their doctrines, we must append, to what they say of the Father, the decisions which they have put on record concerning the Son, that by a comparison of their confession of the Father with their confession of the Son we may follow a uniform order in our solution of the questions as they arise. They state as their verdict that the Son is not derived from any pre-existent matter, for through Him all things were created, nor yet begotten from God, for nothing can be withdrawn from God; but that He was made out of what was nonexistent, that is, that He is a perfect creature of God, though different from His other creatures. They argue that He is a creature, because it is written, The Lord has created Me for a beginning of His ways Proverbs 8:22; that He is the perfect handiwork of God, though different from His other works, they prove, as to the first point, by what Paul writes to the Hebrews, Being made so much better than the angels, as He possesses a more excellent name than they Hebrews 1:4, and again, Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus Christ, who is faithful to Him that made Him. For their depreciation of the might and majesty and Godhead of the Son they rely chiefly on His own words, The Father is greater than I. John 14:28 But they admit that He is not one of the common herd of creatures on the evidence of All things were made through Him. John 1:3 And so they sum up the whole of their blasphemous teaching in these words which follow:–

We confess one God, alone unmade, alone eternal, alone without beginning, alone true, alone possessing immortality, alone good, alone mighty, Creator, Ordainer, and Manager of all things, unchangeable and unalterable, righteous and good, God of the Law and the Prophets and the New Testament. We believe that this God gave birth to the Only-begotten Son before all ages, through whom He made the world and all things. He gave birth to Him not in appearance but in truth, following His own will, so that the Son is unchangeable and unalterable, God's perfect creature but not like His other creatures, His work but not like His other works. The Son is not, as Valentinus claimed, an emanation from the Father. He is not, as Manichaeus declared, a consubstantial part of the Father. He is not, as Sabellius taught when he made two out of one, both Son and Father at the same time. He is not, as Hieracas said, a light from a light or a lamp with two flames. Nor was He already in existence and then later born or freshly created to be a Son—a view you yourself, blessed Pope, have often condemned publicly in the church and in the assembly of the brethren. Rather, as we have stated, we believe that He was created by the will of God before times and ages, and has His life and being from the Father, who gave Him a share in His own glorious perfections. For when the Father gave Him the inheritance of all things, He did not strip Himself of the attributes that are His without origination, since He is the source of all things.

12. We confess One God, alone unmade, alone eternal, alone unoriginate, alone true, alone possessing immortality, alone good, alone mighty, Creator, Ordainer and Disposer of all things, unchangeable and unalterable, righteous and good, of the Law and the Prophets and the New Testament. We believe that this God gave birth to the Only-begotten Son before all worlds, through Whom He made the world and all things; that He gave birth to Him not in semblance, but in truth, following His own Will, so that He is unchangeable and unalterable, God's perfect creature but not as one of His other creatures, His handiwork, but not as His other works; not, as Valentinus maintained, that the Son is a development of the Father; nor, as Manichæus has declared of the Son, a consubstantial part of the Father; nor, as Sabellius, who makes two out of one, Son and Father at once; nor, as Hieracas, a light from a light, or a lamp with two flames; nor as if He was previously in being and afterwards born or created afresh to be a Son, a notion often condemned by yourself, blessed Pope, publicly in the Church and in the assembly of the brethren. But, as we have affirmed, we believe that He was created by the will of God before times and worlds, and has His life and existence from the Father, Who gave Him to share His own glorious perfections. For, when the Father gave to Him the inheritance of all things, He did not thereby deprive Himself of attributes which are His without origination, He being the source of all things.

So there are three Persons: Father, Son, and Holy Ghost. God, for His part, is the cause of all things, completely unoriginate and separate from all. The Son was brought forth by the Father outside time and created and established before the worlds. He did not exist before He was born, but being born outside time before the worlds, He came into being as the Only Son of the Only Father. He is neither eternal, nor co-eternal, nor co-unoriginate with the Father, nor does He have an existence alongside the Father, as some claim who propose two unborn principles. But God is before all things, being indivisible and the beginning of all. Therefore He is also before the Son, as we have indeed learned from you in your public preaching. Since the Son has His being from God, and His glorious perfections, and His life, and is entrusted with all things, for this reason God is His source and has authority over Him, being His God, since He is before Him. As to such phrases as "from Him," and "from the womb," and "I went out from the Father and have come," if they are understood to mean that the Father extends a part and, as it were, an offshoot of that one ousia, then the Father will be composite in nature and divisible and changeable and corporeal, according to them. And thus, as far as their words go, the incorporeal God will be subject to the properties of matter.

13. So there are three Persons, Father, Son, and Holy Ghost. God, for His part, is the cause of all things, utterly unoriginate and separate from all; while the Son, put forth by the Father outside time, and created and established before the worlds, did not exist before He was born, but, being born outside time before the worlds, came into being as the Only Son of the Only Father. For He is neither eternal, nor co-eternal, nor co-uncreate with the Father, nor has He an existence collateral with the Father, as some say, who postulate two unborn principles. But God is before all things, as being indivisible and the beginning of all. Wherefore He is before the Son also, as indeed we have learned from you in your public preaching. Inasmuch then as He has His being from God, and His glorious perfections, and His life, and is entrusted with all things, for this reason God is His source, and has rule over Him, as being His God, since He is before Him. As to such phrases as from Him, and from the womb, and I went out from the Father and have come, if they be understood to denote that the Father extends a part and, as it were, a development of that one substance, then the Father will be of a compound nature and divisible and changeable and corporeal, according to them; and thus, as far as their words go, the incorporeal God will be subjected to the properties of matter.

This is their error, this is their destructive teaching. To support it, they take words from Scripture, twist their meaning, and exploit people's ignorance as an opportunity to make their lies believable. Yet it is precisely through these same words of God that we must come to understand the things of God. For human weakness cannot, by its own strength, reach knowledge of heavenly things. The abilities we use for bodily matters cannot form any idea of the unseen world. Neither our created bodily substance nor the reason God gave us for ordinary life can discover and declare the nature and work of God. Our minds cannot rise to the level of heavenly knowledge; our powers of perception lack the strength to grasp that limitless power. We must believe God's word about Himself and humbly accept whatever insight He chooses to give. We must choose either to reject His testimony, as the pagans do, or to believe in Him as He is—and this in the only possible way, by thinking of Him in the way He presents Himself to us. Therefore, let private judgment stop; let human reason refrain from crossing boundaries that God has set. In this spirit, we reject all blasphemous and reckless statements about God and hold fast to the very letter of revelation. Each point in our investigation will be considered in light of His instruction—He who is our subject. There will be no stringing together of isolated phrases whose context is hidden, in order to trick and mislead the inexperienced listener. The meaning of words will be determined by considering the circumstances under which they were spoken. Words must be explained by circumstances, not circumstances forced to conform to words. We, at least, will treat our subject completely. We will state both the circumstances under which words were spoken and the true meaning of the words. Each point will be considered in proper order.

14. Such is their error, such their pestilent teaching; to support it they borrow the words of Scripture, perverting its meaning and using the ignorance of men as their opportunity of gaining credence for their lies. Yet it is certainly by these same words of God that we must come to understand the things of God. For human feebleness cannot by any strength of its own attain to the knowledge of heavenly things; the faculties which deal with bodily matters can form no notion of the unseen world. Neither our created bodily substance, nor the reason given by God for the purposes of ordinary life, is capable of ascertaining and pronouncing upon the nature and work of God. Our wits cannot rise to the level of heavenly knowledge, our powers of perception lack the strength to apprehend that limitless might. We must believe God's word concerning Himself, and humbly accept such insight as He vouchsafes to give. We must make our choice between rejecting His witness, as the heathen do, or else believing in Him as He is, and this in the only possible way, by thinking of Him in the aspect in which He presents Himself to us. Therefore let private judgment cease; let human reason refrain from passing barriers divinely set. In this spirit we eschew all blasphemous and reckless assertion concerning God, and cleave to the very letter of revelation. Each point in our enquiry shall be considered in the light of His instruction, Who is our theme; there shall be no stringing together of isolated phrases whose context is suppressed, to trick and misinform the unpractised listener. The meaning of words shall be ascertained by considering the circumstances under which they were spoken; words must be explained by circumstances not circumstances forced into conformity with words. We, at any rate, will treat our subject completely; we will state both the circumstances under which words were spoken, and the true purport of the words. Each point shall be considered in orderly sequence.

Their starting point is this: "We confess one God only," they say, "because Moses says, 'Hear, O Israel, the Lord your God is One.'" But is this a truth that anyone has ever dared to doubt? Or was any believer ever known to confess anything other than that there is One God from whom are all things, One Majesty who has no birth, and that He is that unoriginated Power? Yet this fact of God's unity offers no opportunity for denying the divinity of His Son. For Moses, or rather God through Moses, laid down as His first commandment to that people—devoted both in Egypt and in the desert to idols and the worship of imaginary gods—that they must believe in One God. There was truth and reason in the commandment, for God, from whom are all things, is One. But let us see whether this same Moses has not also confessed that He through whom are all things is also God. God is not robbed—He is still God—if His Son shares the Godhead. For this is a case of God from God, of One from One, of God who is One because God is from Him. And conversely, the Son is not less God because God the Father is One, for He is the Only-begotten Son of God—not eternally unborn so as to deprive the Father of His oneness, nor yet different from God, for He is born from Him. We must not doubt that He is God by virtue of that birth from God which proves to us who believe that God is One. Yet let us see whether Moses, who announced to Israel "The Lord your God is One," has also proclaimed the Godhead of the Son. To make good our confession of the divinity of our Lord Jesus Christ, we must use the evidence of that same witness on whom the heretics rely for the confession of One Only God, which they imagine involves the denial of the Godhead of the Son.

15. Their starting-point is this; We confess, they say, One only God, because Moses says, Hear, O Israel, the Lord your God is One. Deuteronomy 6:4 But is this a truth which anyone has ever dared to doubt? Or was any believer ever known to confess otherwise than that there is One God from Whom are all things, One Majesty which has no birth, and that He is that unoriginated Power? Yet this fact of the Unity of God offers no chance for denying the Divinity of His Son. For Moses, or rather God through Moses, laid it down as His first commandment to that people, devoted both in Egypt and in the Desert to idols and the worship of imaginary gods, that they must believe in One God. There was truth and reason in the commandment, for God, from Whom are all things, is One. But let us see whether this Moses have not confessed that He, through Whom are all things, is also God. God is not robbed, He is still God, if His Son share the Godhead. For the case is that of God from God, of One from One, of God Who is One because God is from Him. And conversely the Son is not less God because God the Father is One, for He is the Only-begotten Son of God; not eternally unborn, so as to deprive the Father of His Oneness, nor yet different from God, for He is born from Him. We must not doubt that He is God by virtue of that birth from God which proves to us who believe that God is One; yet let us see whether Moses, who announced to Israel, The Lord your God is One, has also proclaimed the Godhead of the Son. To make good our confession of the Divinity of our Lord Jesus Christ we must employ the evidence of that same witness on whom the heretics rely for the confession of One Only God, which they imagine to involve the denial of the Godhead of the Son.

Since the Apostle's words, "One God the Father, from Whom are all things, and one Jesus Christ, our Lord, through Whom are all things," form an accurate and complete confession concerning God, let us examine what Moses says about the beginning of the world. His words are: "And God said, Let there be a firmament in the midst of the water, and let it divide the water from the water. And it was so, and God made the firmament and God divided the water through the midst." Here you have the God from Whom, and the God through Whom. If you deny this, you must tell us through whom God's work in creation was done, or else claim that things not yet created somehow obeyed when God said "Let there be a firmament," and the firmament established itself. Such suggestions contradict the clear meaning of Scripture. For all things, as the Prophet says, were made out of nothing—this was not a transformation of existing things, but the creation of the non-existent into a perfect form. Through whom? Listen to the Evangelist: "All things were made through Him." If you ask who this is, the same Evangelist will tell you: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him." If you want to argue that it was not the Father who said "Let there be a firmament," the prophet will answer you: "He spoke, and they were made; He commanded, and they were created." The recorded words "Let there be a firmament" reveal to us that the Father spoke. But in the words that follow, "And it was so," in the statement that God did this thing, we must recognize the Person of the Agent. "He spoke, and they were made"—Scripture does not say that He willed it and did it. "He commanded, and they were created"—you notice it does not say they came into existence simply because it was His pleasure. In that case there would be no role for a Mediator between God and the world awaiting its creation. God, from Whom are all things, gives the order for creation which God, through Whom are all things, executes. Under one and the same Name we confess Him Who gave the command and Him Who fulfilled it. If you dare to deny that "God made" refers to the Son, how do you explain "All things were made through Him"? Or the Apostle's words, "One Jesus Christ, our Lord, through Whom are all things"? Or "He spoke, and they were made"? If these inspired words succeed in convincing your stubborn mind, you will stop viewing the text "Hear, O Israel, the Lord your God is One" as a denial of divinity to the Son of God, since at the very foundation of the world He Who spoke it proclaimed that His Son also is God. But let us see what additional understanding we may gain from this distinction between God Who commands and God Who executes. For though it goes against even our natural reason to suppose that in the words "He commanded, and they were made," only one single and isolated Person is intended, yet to avoid all doubts, we must explain the events that followed the creation of the world.

16. Since, therefore, the words of the Apostle, One God the Father, from Whom are all things, and one Jesus Christ, our Lord, through Whom are all things 1 Corinthians 8:6, form an accurate and complete confession concerning God, let us see what Moses has to say of the beginning of the world. His words are, And God said, Let there be a firmament in the midst of the water, and let it divide the water from the water. And it was so, and God made the firmament and God divided the water through the midst. Genesis 1:6-7 Here, then, you have the God from Whom, and the God through Whom. If you deny it, you must tell us through whom it was that God's work in creation was done, or else point for your explanation to an obedience in things yet uncreated, which, when God said Let there be a firmament, impelled the firmament to establish itself. Such suggestions are inconsistent with the clear sense of Scripture. For all things, as the Prophet says 2 Maccabbees 7:28, were made out of nothing; it was no transformation of existing things, but the creation into a perfect form of the non-existent. Through whom? Hear the Evangelist: All things were made through Him. If you ask Who this is, the same Evangelist will tell you: In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him. John 1:1-3 If you are minded to combat the view that it was the Father Who said, Let there be a firmament, the prophet will answer you: He spoke, and they were made; He commanded, and they were created. The recorded words, Let there be a firmament, reveal to us that the Father spoke. But in the words which follow, And it was so, in the statement that God did this thing, we must recognise the Person of the Agent. He spoke, and they were made; the Scripture does not say that He willed it, and did it. He commanded, and they were created; you observe that it does not say they came into existence, because it was His pleasure. In that case there would be no office for a Mediator between God and the world which was awaiting its creation. God, from Whom are all things, gives the order for creation which God, through Whom are all things, executes. Under one and the same Name we confess Him Who gave and Him Who fulfilled the command. If you dare to deny that God made is spoken of the Son, how do you explain All things were made through Him? Or the Apostle's words, One Jesus Christ, our Lord, through Whom are all things? Or, He spoke, and they were made? If these inspired words succeed in convincing your stubborn mind, you will cease to regard that text, Hear, O Israel, the Lord your God is One, as a refusal of Divinity to the Son of God, since at the very foundation of the world He Who spoke it proclaimed that His Son also is God. But let us see what increase of profit we may draw from this distinction of God Who commands and God Who executes. For though it is repugnant even to our natural reason to suppose that in the words, He commanded, and they were made, one single and isolated Person is intended, yet, for the avoidance of all doubts, we must expound the events which followed upon the creation of the world.

When the world was complete and its inhabitant was to be created, the words spoken concerning him were, "Let Us make man after Our image and likeness." I ask you, Do you suppose that God spoke those words to Himself? Isn't it obvious that He was addressing not Himself, but Another? If you reply that He was alone, then out of His own mouth He refutes you, for He says, "Let Us make man after Our image and likeness." God has spoken to us through the Lawgiver in a way that is intelligible to us; that is, He makes us acquainted with His action by means of language, the faculty with which He has been pleased to endow us. There is, indeed, an indication of the Son of God, through Whom all things were made, in the words "And God said, Let there be a firmament," and in "And God made the firmament," which follows. But lest we should think these words of God were wasted and meaningless, supposing that He issued to Himself the command of creation, and Himself obeyed it—for what notion could be further from the thought of a solitary God than that of giving a verbal order to Himself, when nothing was necessary except an exertion of His will?—He determined to give us a more perfect assurance that these words refer to Another beside Himself. When He said, "Let Us make man after Our image and likeness," His indication of a Partner demolishes the theory of His isolation. For an isolated being cannot be partner to himself; and again, the words "Let Us make" are inconsistent with solitude, while "Our" cannot be used except to a companion. Both words, "Us" and "Our," are inconsistent with the notion of a solitary God speaking to Himself, and equally inconsistent with that of the address being made to a stranger who has nothing in common with the Speaker. If you interpret the passage to mean that He is isolated, I ask you whether you suppose that He was speaking with Himself? If you do not understand that He was speaking with Himself, how can you assume that He was isolated? If He were isolated, we should find Him described as isolated; if He had a companion, then as not isolated. "I" and "Mine" would describe the former state; the latter is indicated by "Us" and "Our."

17. When the world was complete and its inhabitant was to be created, the words spoken concerning him were, Let Us make man after Our image and likeness. Genesis 1:26 I ask you, Do you suppose that God spoke those words to Himself? Is it not obvious that He was addressing not Himself, but Another? If you reply that He was alone, then out of His own mouth He confutes you, for He says, Let Us make man after Our image and likeness. God has spoken to us through the Lawgiver in the way which is intelligible to us; that is, He makes us acquainted with His action by means of language, the faculty with which He has been pleased to endow us. There is, indeed, an indication of the Son of God, through Whom all things were made, in the words, And God said, Let there be a firmament, and in, And God made the firmament, which follows: but lest we should think these words of God were wasted and meaningless, supposing that He issued to Himself the command of creation, and Himself obeyed it — for what notion could be further from the thought of a solitary God than that of giving a verbal order to Himself, when nothing was necessary except an exertion of His will?– He determined to give us a more perfect assurance that these words refer to Another beside Himself. When He said, Let Us make man after Our image and likeness, His indication of a Partner demolishes the theory of His isolation. For an isolated being cannot be partner to himself; and again, the words, Let Us make, are inconsistent with solitude, while Our cannot be used except to a companion. Both words, Us and Our are inconsistent with the notion of a solitary God speaking to Himself, and equally inconsistent with that of the address being made to a stranger who has nothing in common with the Speaker. If you interpret the passage to mean that He is isolated, I ask you whether you suppose that He was speaking with Himself? If you do not understand that He was speaking with Himself, how can you assume that He was isolated? If He were isolated, we should find Him described as isolated; if He had a companion, then as not isolated. I and Mine would describe the former state; the latter is indicated by Us and Our.

Thus, when we read, Let Us make man after Our image and likeness, these two words Us and Our reveal that there is neither one isolated God, nor one God in two dissimilar Persons. Our confession must align with both of these truths. The phrase our image—not our images—proves that there is one nature (physis) possessed by Both. But an argument from words alone is insufficient proof unless it is confirmed by the evidence of facts. Accordingly, it is written, And God made man; after the image of God made He him. If the words He spoke were, I ask, the soliloquy of an isolated God, what meaning should we assign to this last statement? In it I see a triple reference: to the Maker, to the being made, and to the image. The being made is man. God made him, and made him in the image of God. If Genesis were speaking of an isolated God, it would certainly have said And made him after His own image. But since the book was foreshowing the Mystery of the Gospel, it spoke not of two Gods, but of God and God, for it speaks of man made through God in the image of God. Thus we find that God created man after an image and likeness common to Himself and to God; that the mention of an Agent forbids us to assume that He was isolated; and that the work, done after an image and likeness which belonged to Both, proves that there is no difference in kind between the Godhead of the One and of the Other.

18. Thus, when we read, Let Us make man after Our image and likeness, these two words Us and Our reveal that there is neither one isolated God, nor yet one God in two dissimilar Persons; and our confession must be framed in harmony with the second as well as with the first truth. For the words our image — not our images — prove that there is one nature possessed by Both. But an argument from words is an insufficient proof, unless its result be confirmed by the evidence of facts; and accordingly it is written, And God made man; after the image of God made He him. Genesis 1:27 If the words He spoke, I ask, were the soliloquy of an isolated God, what meaning shall we assign to this last statement? For in it I see a triple allusion, to the Maker, to the being made, and to the image. The being made is man; God made him, and made him in the image of God. If Genesis were speaking of an isolated God, it would certainly have been And made him after His own image. But since the book was foreshowing the Mystery of the Gospel, it spoke not of two Gods, but of God and God, for it speaks of man made through God in the image of God. Thus we find that God wrought man after an image and likeness common to Himself and to God; that the mention of an Agent forbids us to assume that He was isolated; and that the work, done after an image and likeness which was that of Both, proves that there is no difference in kind between the Godhead of the One and of the Other.

19. It may seem like a waste of time to bring forward more arguments, since truths about God gain no strength from repetition; a single statement is enough to establish them. Yet it is good for us to know everything that has been revealed on this subject, because while we are not responsible for the words of Scripture themselves, we will have to give an account for the meaning we have assigned to them. One of the many commands that God gave to Noah is, "Whoever sheds man's blood, for his blood shall his life be shed, for after the image of God made I man." Here again is the distinction between likeness, creature, and Creator. God testifies that He made man after the image of God. When He was about to make man, because He was speaking of Himself yet not to Himself, God said, "After our image"; and again, after man was made, God made man after the image of God. It would not have been inaccurate language had He said, addressing Himself, "I have made man after My image," for He had shown that the Persons are one in nature by saying, "Let us make man after Our image." But for the more complete removal of all doubt about whether God is or is not a solitary Being, when He made man He made him, we are told, after the image of God.

19. It may seem waste of time to bring forward further arguments, for truths concerning God gain no strength by repetition; a single statement suffices to establish them. Yet it is well for us to know all that has been revealed upon the subject, for though we are not responsible for the words of Scripture, yet we shall have to render an account for the sense we have assigned to them. One of the many commandments which God gave to Noah is, Whoever sheds man's blood, for his blood shall his life be shed, for after the image of God made I man. Here again is the distinction between likeness, creature, and Creator. God bears witness that He made man after the image of God. When He was about to make man, because He was speaking of Himself, yet not to Himself, God said, After our image; and again, after man was made, God made man after the image of God. It would have been no inaccuracy of language, had He said, addressing Himself, I have made man after My image, for He had shown that the Persons are one in nature by, Let us make man after Our image. But for the more perfect removal of all doubt as to whether God be, or be not, a solitary Being, when He made man He made him, we are told, After the image of God.

20. If you still want to claim that God the Father, while alone, spoke these words to Himself, I can go so far as to admit that He might have spoken to Himself in solitude as though He were talking with a companion, and that it is believable He intended the words "I have made man after the image of God" to mean the same as "I have made man after My own image." But your own confession of faith will prove you wrong. For you have confessed that all things are from the Father, but all are through the Son. The words "Let Us make man" show that the Source from Whom all things come is the One Who spoke this way, while "God made him after the image of God" clearly points to the One through Whom the work was accomplished.

20. If you still wish to assert that God the Father in solitude said these words to Himself, I can go with you as far as to admit the possibility that He might in solitude have spoken to Himself as if He were conversing with a companion, and that it is credible that He wished the words I have made man after the image of God to be equivalent to I have made man after My own image. But your own confession of faith will refute you. For you have confessed that all things are from the Father, but all through the Son; and the words, Let Us make man, show that the Source from Whom are all things is He Who spoke thus, while God made him after the image of God clearly points to Him through Whom the work was done.

And furthermore, to make all self-deception impossible, that Wisdom, which you have yourself admitted to be Christ, will confront you with these words: When He was establishing the fountains under the heaven, when He was making strong the foundations of the earth, I was with Him, setting them in order. It was I, over whom He rejoiced. Moreover, I was daily rejoicing in His sight, all the while that He was rejoicing in the world that He had made, and in the sons of men. Every difficulty is removed; even error itself must recognize the truth. There is with God a Wisdom, begotten before the worlds, who is not only present with Him but actively setting things in order, for She was with Him, setting them in order. Notice this work of setting in order, or arranging. The Father, through His commands, is the Cause; the Son, through His execution of what is commanded, sets things in order. The distinction between the Persons is marked by the work assigned to Each. When it says Let us make, creation is connected with the word of command. But when it is written, I was with Him, setting them in order, God reveals that He did not do the work alone. For He was rejoicing before Him, who, He tells us, rejoiced in return: Moreover, I was daily rejoicing in His sight, all the while that He was rejoicing in the world that He had made, and in the sons of men. Wisdom has taught us the reason for Her joy. She rejoiced because of the Father's joy, who rejoices over the completion of the world and over the sons of men. For it is written, And God saw that they were good. She rejoices that God is pleased with His work, which has been made through Her, at His command. She declares that Her joy comes from the Father's gladness over the finished world and over the sons of men—over the sons of men, because in the one man Adam the whole human race had begun its course. Thus in the creation of the world there is no mere soliloquy of an isolated Father; His Wisdom is His partner in the work, and rejoices with Him when their joint labor ends.

21. And furthermore, to make all self-deception unlawful, that Wisdom, which you have yourself confessed to be Christ, shall confront you with the words, When He was establishing the fountains under the heaven, when He was making strong the foundations of the earth, I was with Him, setting them in order. It was I, over Whom He rejoiced. Moreover, I was daily rejoicing in His sight, all the while that He was rejoicing in the world that He had made, and in the sons of men. Proverbs 8:28-31 Every difficulty is removed; error itself must recognise the truth. There is with God Wisdom, begotten before the worlds; and not only present with Him, but setting in order, for She was with Him, setting them in order. Mark this work of setting in order, or arranging. The Father, by His commands, is the Cause; the Son, by His execution of the things commanded, sets in order. The distinction between the Persons is marked by the work assigned to Each. When it says Let us make, creation is identified with the word of command; but when it is written, I was with Him, setting them in order, God reveals that He did not do the work in isolation. For He was rejoicing before Him, Who, He tells us, rejoiced in return; Moreover, I was daily rejoicing in His sight, all the while that He was rejoicing in the world that He had made, and in the sons of men. Wisdom has taught us the reason of Her joy. She rejoiced because of the joy of the Father, Who rejoices over the completion of the world and over the sons of men. For it is written, And God saw that they were good. She rejoices that God is well pleased with His work, which has been made through Her, at His command. She avows that Her joy results from the Father's gladness over the finished world and over the sons of men; over the sons of men, because in the one man Adam the whole human race had begun its course. Thus in the creation of the world there is no mere soliloquy of an isolated Father; His Wisdom is His partner in the work, and rejoices with Him when their conjoint labour ends.

I am aware that fully explaining these words requires discussing many difficult and important issues. I do not avoid them, but I am setting them aside for now and will address them at later points in this investigation. For the present, I focus on that article of the heretics' faith—or rather, unfaith—which claims that Moses proclaims God's solitude. We do not deny that this assertion is true in the sense that there is One God, from Whom all things come. But we also remember that this truth is no excuse for denying the divinity of the Son, since Moses throughout his writings clearly indicates the existence of God and God. We must examine how the account of God's election and the giving of the Law proclaims God alongside God.

22. I am aware that the full explanation of these words involves the discussion of many and weighty problems. I do not shirk them, but postpone them for the present, reserving their consideration for later stages of the enquiry. For the present I devote myself to that article of the blasphemers ' faith, or rather faithlessness, which asserts that Moses proclaims the solitude of God. We do not forget that the assertion is true in the sense that there is One God, from Whom are all things; but neither do we forget that this truth is no excuse for denying the Godhead of the Son, since Moses throughout the course of his writings clearly indicates the existence of God and God. We must examine how the history of God's choice, and of the giving of the Law, proclaims God co-ordinate with God.

After God had spoken with Abraham many times, Sarah became angry with Hagar. She was jealous because she, the mistress, was barren while her servant had conceived a son. When Hagar had left her presence, the Spirit speaks about her as follows: "And the angel of the Lord said to Hagar, Return to your mistress, and submit yourself under her hands. And the angel of the Lord said to her, I will multiply your seed exceedingly, and it shall not be numbered for multitude," and again, "And she called the Name of the Lord that spoke with her, You are God, Who hast seen me." It is the Angel of God who speaks, and he speaks of things far beyond the abilities that a messenger—for that is what the word means—could have. He says, "I will multiply your seed exceedingly, and it shall not be numbered for multitude." The power to multiply nations lies outside the work of an angel. Yet what does Scripture say about the one who is called the Angel of God, yet speaks words that belong to God alone? "And she called the Name of the Lord that spoke with her, You are God, Who hast seen me." First he is the Angel of God, then he is the Lord, for "she called the Name of the Lord," and then, third, he is God, for "You are God, Who hast seen me." The one who is called the Angel of God is also Lord and God. The Son of God is also, according to the prophet, the Angel of great counsel. To distinguish clearly between the Persons, he is called the Angel of God. He who is God from God is also the Angel of God, but so that he may have the honor that is due to him, he is also called Lord and God.

23. After God had often spoken with Abraham, Sarah was moved to wrath against Hagar, being jealous that she, the mistress, was barren, while her handmaid had conceived a son. Then, when Hagar had departed from her sight, the Spirit speaks thus concerning her, And the angel of the Lord said to Hagar, Return to your mistress, and submit yourself under her hands. And the angel of the Lord said to her, I will multiply your seed exceedingly, and it shall not be numbered for multitude, and again, And she called the Name of the Lord that spoke with her, You are God, Who hast seen me. It is the Angel of God Who speaks, and speaks of things far beyond the powers which a messenger, for that is the meaning of the word, could have. He says, I will multiply your seed exceedingly, and it shall not be numbered for multitude. The power of multiplying nations lies outside the ministry of an angel. Yet what says the Scripture of Him Who is called the Angel of God, yet speaks words which belong to God alone? And she called the Name of the Lord that spoke with her, You are God, Who hast seen me. First He is the Angel of God; then He is the Lord, for She called the Name of the Lord; then, thirdly, He is God, for You are God, Who hast seen me. He Who is called the Angel of God is also Lord and God. The Son of God is also, according to the prophet, the Angel of great counsel. To discriminate clearly between the Persons, He is called the Angel of God; He Who is God from God is also the Angel of God, but, that He may have the honour which is His due, He is entitled also Lord and God.

In this passage, the one Deity is first called the Angel of God, and then, one after another, Lord and God. But to Abraham He is called God only. Once the distinction of Persons had first been made—as a protection against the false idea that God is a solitary Being—then His true and full name could safely be spoken. And so it is written: "And God said to Abraham, Behold Sarah your wife shall bear you a son, and you shall call his name Isaac; and I will establish My covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, behold, I have heard you and have blessed him, and will multiply him exceedingly; twelve nations shall he beget, and I will make him a great nation" (Genesis 17:19-20). Is it possible to doubt that He who was previously called the Angel of God is here, in what follows, spoken of as God? In both instances He is speaking about Ishmael; in both it is the same Person who will multiply him. To keep us from thinking that this was a different Speaker from the one who had addressed Hagar, the divine words explicitly confirm the identity, saying, "And I have blessed him, and will multiply him." The blessing is repeated from an earlier occasion, for Hagar had already been addressed; the multiplication is promised for a future day, for this is God's first word to Abraham about Ishmael. Now it is God who speaks to Abraham; to Hagar the Angel of God had spoken. Thus God and the Angel of God are one; He who is the Angel of God is also God the Son of God. He is called the Angel because He is the Angel of great counsel; but afterwards He is spoken of as God, so that we will not suppose that He who is God is only an angel. Let us now go through the facts in order. The Angel of the Lord spoke to Hagar; He also spoke to Abraham as God. One Speaker addressed both. The blessing was given to Ishmael, and the promise that he would grow into a great people.

24. In this passage the one Deity is first the Angel of God, and then, successively, Lord and God. But to Abraham He is God only. For when the distinction of Persons had first been made, as a safeguard against the delusion that God is a solitary Being, then His true and unqualified name could safely be uttered. And so it is written. And God said to Abraham, Behold Sarah your wife shall bear you a son, and you shall call his name Isaac; and I will establish My covenant with him for an everlasting covenant, and with his seed after him. And as far Ishmael, behold. I have heard you and have blessed him, and will multiply him exceedingly; twelve nations shall he beget, and I will make him a great nation. Genesis 17:19-20 Is it possible to doubt that He Who was previously called the Angel of God is here, in the sequel, spoken of as God? In both instances He is speaking of Ishmael; in both it is the same Person Who shall multiply him. To save us from supposing that this was a different Speaker from Him who had addressed Hagar, the Divine words expressly attest the identity, saying, And I have blessed him, and will multiply him. The blessing is repeated from a former occasion, for Hagar had already been addressed; the multiplication is promised for a future day, for this is God's first word to Abraham concerning Ishmael. Now it is God Who speaks to Abraham; to Hagar the Angel of God had spoken. Thus God and the Angel of God are One; He Who is the Angel of God is also God the Son of God. He is called the Angel because He is the Angel of great counsel; but afterwards He is spoken of as God, lest we should suppose that He Who is God is only an angel. Let us now repeat the facts in order. The Angel of the Lord spoke to Hagar; He spoke also to Abraham as God. One Speaker addressed both. The blessing was given to Ishmael, and the promise that he should grow into a great people.

In another instance, Scripture reveals through Abraham that it was God who spoke. Abraham receives the further promise of a son, Isaac. Afterward, three men appear to him. Though Abraham sees three, he worships one and acknowledges Him as Lord. Scripture says three were standing before him, but he knew well which one he must worship and confess. There was nothing in their outward appearance to distinguish them, but by the eye of faith, the vision of the soul, he knew his Lord. Then Scripture goes on: And He said to him, I will certainly return to you at this time hereafter, and Sarah your wife shall have a son. Afterward the Lord said to Him, I will not conceal from Abraham My servant the things that I will do. And again: Moreover the Lord said, The cry of Sodom and Gomorrah is filled up, and their sins are exceeding great. Then after much discussion, which for the sake of brevity shall be omitted, Abraham, distressed at the destruction awaiting the innocent as well as the guilty, said, In no wise will You, Who judges the earth, execute this judgment. And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. Afterward, when the warning to Lot, Abraham's brother, was ended, Scripture says, And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven. And after a while, And the Lord visited Sarah as He had said, and did to Sarah as He had spoken, and Sarah conceived and bore Abraham a son in his old age, at the set time of which God had spoken to him. And afterward, when the handmaid with her son had been driven from Abraham's house and was dreading lest her child should die in the wilderness for want of water, the same Scripture says And the Lord God heard the voice of the lad, where he was, and the Angel of God called to Hagar out of heaven, and said to her, What is it, Hagar? Fear not, for God has heard the voice of the lad from the place where he is. Arise, and take the lad and hold his hand, for I will make him a great nation.

25. In another instance the Scripture reveals through Abraham that it was God Who spoke. He receives the further promise of a son, Isaac. Afterwards there appear to him three men. Abraham, though he sees three, worships One, and acknowledges Him as Lord. Three were standing before him, Scripture says, but he knew well Which it was that he must worship and confess. There was nothing in outward appearance to distinguish them, but by the eye of faith, the vision of the soul, he knew his Lord. Then the Scripture goes on, And He said to him, I will certainly return unto you at this time hereafter, and Sarah your wife shall have a son Genesis 18:10; and afterwards the Lord said to Him, I will not conceal from Abraham My servant the things that I will do; and again, Moreover the Lord said, The cry of Sodom and Gomorrha is filled up, and their sins are exceeding great. Then after long discourse, which for the sake of brevity shall be omitted, Abraham, distressed at the destruction which awaited the innocent as well as the guilty, said, In no wise will You, Who judges the earth, execute this judgment. And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. Afterwards, when the warning to Lot, Abraham's brother, was ended, the Scripture says, And the Lord rained upon Sodom and upon Gomorrha brimstone and fire from the Lord out of heaven; and, after a while, And the Lord visited Sarah as He had said, and did unto Sarah as He had spoken, and Sarah conceived and bare Abraham a son in his old age, at the set time of which God had spoken to him. And afterwards, when the handmaid with her son had been driven from Abraham's house, and was dreading lest her child should die in the wilderness for want of water, the same Scripture says And the Lord God heard the voice of the lad, where he was, and the Angel of God called to Hagar out of heaven, and said to her, What is it, Hagar? Fear not, for God has heard the voice of the lad from the place where he is. Arise, and take the lad and hold his hand, for I will make him a great nation.

What blind faithlessness this is, what dullness of an unbelieving heart, what stubborn impiety—to remain ignorant of all this, or to know it and yet neglect it! Certainly it is written for the very purpose that error or forgetfulness may not prevent the recognition of truth. If, as we shall prove, it is impossible to escape knowledge of these facts, then it must be nothing less than blasphemy to deny them. This record begins with the Angel's speech to Hagar, His promise to multiply Ishmael into a great nation and to give him countless offspring. She listens, and by her confession reveals that He is Lord and God. The story begins with His appearance as the Angel of God; at its end He stands confessed as God Himself. Thus He Who, while He carries out the ministry of declaring the great counsel is God's Angel, is Himself in name and physis God. The name corresponds to the physis; the physis is not falsified to make it conform to the name. Again, God speaks to Abraham about this same matter; he is told that Ishmael has already received a blessing and shall be increased into a nation; I have blessed him, God says. This is no change from the Person indicated before; He shows that it was He Who had already given the blessing. The Scripture has clearly been consistent throughout in its progress from mystery to clear revelation; it began with the Angel of God, and proceeds to reveal that it was God Himself Who had spoken in this same matter.

26. What blind faithlessness it is, what dulness of an unbelieving heart, what headstrong impiety, to abide in ignorance of all this, or else to know and yet neglect it! Assuredly it is written for the very purpose that error or oblivion may not hinder the recognition of the truth. If, as we shall prove, it is impossible to escape knowledge of the facts, then it must be nothing less than blasphemy to deny them. This record begins with the speech of the Angel to Hagar, His promise to multiply Ishmael into a great nation and to give him a countless offspring. She listens, and by her confession reveals that He is Lord and God. The story begins with His appearance as the Angel of God; at its termination He stands confessed as God Himself. Thus He Who, while He executes the ministry of declaring the great counsel is God's Angel, is Himself in name and nature God. The name corresponds to the nature; the nature is not falsified to make it conform to the name. Again, God speaks to Abraham of this same matter; he is told that Ishmael has already received a blessing, and shall be increased into a nation; I have blessed him, God says. This is no change from the Person indicated before; He shows that it was He Who had already given the blessing. The Scripture has obviously been consistent throughout in its progress from mystery to clear revelation; it began with the Angel of God, and proceeds to reveal that it was God Himself Who had spoken in this same matter.

The unfolding of the divine narrative is accompanied by a progressive development of doctrine. In the passage we have discussed, God speaks to Abraham and promises that Sarah will bear a son. Afterwards three men stand by him; he worships one and acknowledges him as Lord. After this worship and acknowledgment by Abraham, the one promises that he will return later at the same season, and that then Sarah will have her son. This one is again seen by Abraham in the form of a man, and addresses him with the same promise. The change is only one of name; Abraham's acknowledgment in each case is the same. It was a man whom he saw, yet Abraham worshiped him as Lord; he beheld, no doubt, in a mystery the coming Incarnation. Faith so strong has not missed its recognition; the Lord says in the Gospel, Your father Abraham rejoiced to see my day; and he saw it, and was glad. To continue the history: the man whom he saw promised that he would return at the same season. Note the fulfillment of the promise, remembering meanwhile that it was a man who made it. What does Scripture say? And the Lord visited Sarah. So this man is the Lord, fulfilling his own promise. What follows next? And God did unto Sarah as he had said. The narrative calls his words those of a man, relates that Sarah was visited by the Lord, proclaims that the result was the work of God. You are certain that it was a man who spoke, for Abraham not only heard but saw him. Can you be less certain that he was God, when the same Scripture, which had called him man, confesses him God? For its words are, And Sarah conceived, and bore Abraham a son in his old age, and at the set time of which God had spoken to him. But it was the man who had promised that he would come. Believe that he was nothing more than man—unless, in fact, he who came was God and Lord. Connect the incidents. It was, admittedly, the man who promised that he would come so that Sarah might conceive and bear a son. And now accept instruction and confess the faith: it was the Lord God who came that she might conceive and bear. The man made the promise in the power of God; by the same power God fulfilled the promise. Thus God reveals himself both in word and deed. Next, two of the three men whom Abraham saw depart; he who remains behind is Lord and God. And not only Lord and God, but also Judge, for Abraham stood before the Lord and said, In no wise shall you do this thing, to slay the righteous with the wicked, for then the righteous shall be as the wicked. In no wise will you who judge the whole earth execute this judgment. Thus by all his words Abraham instructs us in that faith for which he was justified; he recognizes the Lord from among the three, he worships him only, and confesses that he is Lord and Judge.

27. The course of the Divine narrative is accompanied by a progressive development of doctrine. In the passage which we have discussed God speaks to Abraham, and promises that Sarah shall bear a son. Afterwards three men stand by him; he worships One and acknowledges Him as Lord. After this worship and acknowledgment by Abraham, the One promises that He will return hereafter at the same season, and that then Sarah shall have her son. This One again is seen by Abraham in the guise of a man, and salutes him with the same promise. The change is one of name only; Abraham's acknowledgment in each case is the same. It was a Man whom he saw, yet Abraham worshipped Him as Lord; he beheld, no doubt, in a mystery the coming Incarnation. Faith so strong has not missed its recognition; the Lord says in the Gospel, Your father Abraham rejoiced to see My day; and he saw it, and was glad. John 8:56 To continue the history; the Man Whom he saw promised that He would return at the same season. Mark the fulfilment of the promise, remembering meanwhile that it was a Man Who made it. What says the Scripture? And the Lord visited Sarah. So this Man is the Lord, fulfilling His own promise. What follows next? And God did unto Sarah as He had said. The narrative calls His words those of a Man, relates that Sarah was visited by the Lord, proclaims that the result was the work of God. You are sure that it was a Man who spoke, for Abraham not only heard, but saw Him. Can you be less certain that He was God, when the same Scripture, which had called Him Man, confesses Him God? For its words are, And Sarah conceived, and bare Abraham a son in his old age, and at the set time of which God had spoken to him. But it was the Man who had promised that He would come. Believe that He was nothing more than man; unless, in fact, He Who came was God and Lord. Connect the incidents. It was, confessedly, the Man who promised that He would come that Sarah might conceive and bear a son. And now accept instruction, and confess the faith; it was the Lord God Who came that she might conceive and bear. The Man made the promise in the power of God; by the same power God fulfilled the promise. Thus God reveals Himself both in word and deed. Next, two of the three men whom Abraham saw depart; He Who remains behind is Lord and God. And not only Lord and God, but also Judge, for Abraham stood before the Lord and said, In no wise shall Thou do this things, to slay the righteous with the wicked, for then the righteous shall be as the wicked. In no wise will You Who judges the whole earth, execute this judgment. Genesis 18:25 Thus by all his words Abraham instructs us in that faith, for which he was justified; he recognises the Lord from among the three, he worships Him only, and confesses that He is Lord and Judge.

Lest you fall into the error of thinking that this acknowledgment of the One was an honoring of all three whom Abraham saw together, notice the words of Lot when he saw the two who had departed: "And when Lot saw them, he rose up to meet them, and he bowed himself with his face toward the ground; and he said, Behold, my lords, turn in to your servant's house." Here the plural "lords" shows that this was nothing more than a vision of angels. In the other case, the faithful patriarch pays honor due to One only. Thus the sacred narrative makes it clear that two of the three were mere angels, while it had previously proclaimed the One as Lord and God by the words, "And the Lord said to Abraham, Wherefore did Sarah laugh, saying, Shall I then bear a child? But I am grown old. Is anything from God impossible? At this season I will return to you hereafter, and Sarah shall have a son." The Scripture is accurate and consistent. We detect no such confusion as the plural being used of the One God and Lord, nor any Divine honors paid to the two angels. Lot, no doubt, calls them "lords," while the Scripture calls them angels. The one is human reverence, the other is literal truth.

28. Lest you fall into the error of supposing that this acknowledgment of the One was a payment of honor to all the three whom Abraham saw in company, mark the words of Lot when he saw the two who had departed; And when Lot saw them, he rose up to meet them, and he bowed himself with his face toward the ground; and he said, Behold, my lords, turn in to your servant's house. Here the plural lords shows that this was nothing more than a vision of angels; in the other case the faithful patriarch pays the honour due to One only. Thus the sacred narrative makes it clear that two of the three were mere angels; it had previously proclaimed the One as Lord and God by the words, And the Lord said to Abraham, Wherefore did Sarah laugh, saying, Shall I then bear a child? But I am grown old. Is anything from God impossible? At this season I will return to you hereafter, and Sarah shall have a son. The Scripture is accurate and consistent; we detect no such confusion as the plural used of the One God and Lord, no Divine honours paid to the two angels. Lot, no doubt, calls them lords, while the Scripture calls them angels. The one is human reverence, the other literal truth.

29. And now the vengeance of a righteous judgment falls on Sodom and Gomorrah. What can we learn from this for the purposes of our inquiry? The Lord rained brimstone and fire from the Lord. It is the Lord from the Lord. Scripture makes no distinction between their natures by using different names, but it does distinguish between themselves. For we read in the Gospel, "The Father judges no one, but has given all judgment to the Son." Thus what the Lord gave, the Lord had received from the Lord.

29. And now there falls on Sodom and Gomorrha the vengeance of a righteous judgment. What can we learn from it for the purposes of our enquiry? The Lord rained brimstone and fire from the Lord. It is The Lord from the Lord; Scripture makes no distinction, by difference of name, between Their natures, but discriminates between Themselves. For we read in the Gospel, The Father judges no man, but has given all judgment to the Son. John 5:22 Thus what the Lord gave, the Lord had received from the Lord.

You now have evidence of God the Judge as Lord and Lord. Next, learn that the same joint ownership of name applies in the case of God and God. Jacob, when he fled in fear of his brother, saw in his dream a ladder resting on the earth and reaching to heaven, with the angels of God ascending and descending on it, and the Lord resting above it, who gave him all the blessings he had given to Abraham and Isaac. Later God spoke to him in this way: And God said to Jacob, Arise, go up to the place Bethel, and dwell there, and make there an altar unto God, that appeared unto you when you fled from the face of your brother. God demands honor for God, and makes it clear that the demand is on behalf of Another than himself. He who appeared to you when you fled are his words. He carefully guards against any confusion of the Persons. It is God who speaks, and God of whom he speaks. Their majesty is asserted by the combination of both under their true name of God, while the words plainly declare their separate existence.

30. You have now had evidence of God the Judge as Lord and Lord; learn next that there is the same joint ownership of name in the case of God and God. Jacob, when he fled through fear of his brother, saw in his dream a ladder resting upon the earth and reaching to heaven, and the angels of God ascending and descending upon it, and the Lord resting above it, Who gave him all the blessings which He had bestowed upon Abraham and Isaac. At a later time God spoke to him thus: And God said to Jacob, Arise, go up to the place Bethel, and dwell there, and make there an altar unto God, that appeared unto you when you fled from the face of your brother. Genesis 35:1 God demands honour for God, and makes it clear that demand is on behalf of Another than Himself. He who appeared to you when you fled are His words: He guards carefully against any confusion of the Persons. It is God Who speaks, and God of Whom He speaks. Their majesty is asserted by the combination of Both under Their true Name of God, while the words plainly declare Their several existence.

Here again, considerations come to mind that need to be addressed in a complete treatment of this subject. But the order of my defense must follow the order of the attack against me, and I will save these remaining questions for discussion in the next book. For now, regarding God Who demanded honor for God, it will be enough for me to point out the following: He Who was the Angel of God when He spoke with Hagar was God and Lord when He spoke about the same matter with Abraham; the Man Who spoke with Abraham was also God and Lord, while the two angels who were seen with the Lord and whom He sent to Lot are described by the prophet simply as angels and nothing more. Nor did God appear in human form only to Abraham; He appeared as Man to Jacob as well. And not only did He appear, but, as we are told, He wrestled; and not only did He wrestle, but He was defeated by His opponent. Neither the time I have available nor the subject will allow me to discuss the symbolic meaning of this wrestling. It was certainly God Who wrestled, for Jacob prevailed against God, and Israel saw God.

31. Here again there occur to me considerations which must be taken into account in a complete treatment of the subject. But the order of defense must adapt itself to the order of attack, and I reserve these outstanding questions for discussion in the next book. For the present, in regard to God Who demanded honour for God, it will suffice for me to point out that He Who was the Angel of God, when He spoke with Hagar, was God and Lord when He spoke of the same matter with Abraham; that the Man Who spoke with Abraham was also God and Lord, while the two angels, who were seen with the Lord and whom He sent to Lot, are described by the prophet as angels, and nothing more. Nor was it to Abraham only that God appeared in human guise; He appeared as Man to Jacob also. And not only did He appear, but, so we are told, He wrestled; and not only did He wrestle, but He was vanquished by His adversary. Neither the time at my disposal, nor the subject, will allow me to discuss the typical meaning of this wrestling. It was certainly God Who wrestled, for Jacob prevailed against God, and Israel saw God.

Now let us ask whether the Angel of God has been shown to be God Himself anywhere other than in Hagar's case. He has been shown to be not only God, but the God of Abraham, Isaac, and Jacob. The Angel of the Lord appeared to Moses from the bush. Whose voice should we think was heard? The voice of the one who was seen, or of someone else? There is no room for confusion—the words of Scripture are clear: "And the Angel of the Lord appeared unto him in a flame of fire from a bush," and again, "The Lord called unto him from the bush, Moses, Moses, and he answered, What is it? And the Lord said, Draw not near hither, put off your shoes from off your feet, for the place whereon you stand is holy ground. And He said to him, I am the God of Abraham, and the God of Isaac, and the God of Jacob." The one who appeared in the bush speaks from the bush. The place of the vision and the place of the voice are one. The one who speaks is none other than the one who was seen. The one who is the Angel of God when the eye sees him is the Lord when the ear hears him, and the Lord whose voice is heard is recognized as the God of Abraham, Isaac, and Jacob. When he is called the Angel of God, it is revealed that he is not a self-contained and solitary being, for he is the Angel of God. When he is called Lord and God, he receives the full title that belongs to his nature and his name. You have, then, in the Angel who appeared from the bush, the one who is Lord and God.

32. And now let us enquire whether elsewhere than in the case of Hagar the Angel of God has been discovered to be God Himself. He has been so discovered, and found to be not only God, but the God of Abraham and of Isaac and of Jacob. For the Angel of the Lord appeared to Moses from the bush; and Whose voice, think you, are we to suppose was heard? The voice of Him Who was seen, or of Another? There is no room for deception; the words of Scripture are clear: And the Angel of the Lord appeared unto him in a flame of fire from a bush, and again, The Lord called unto him from the bush, Moses, Moses, and he answered, What is it? And the Lord said, Draw not near hither, put off your shoes from off your feet, for the place whereon you stand is holy ground. And He said to him, I am the God of Abraham, and the God of Isaac, and the God of Jacob. He who appeared in the bush speaks from the bush; the place of the vision and of the voice is one; He Who speaks is none other than He Who was seen. He Who is the Angel of God when the eye beholds Him is the Lord when the ear hears Him, and the Lord Whose voice is heard is recognised as the God of Abraham, and of Isaac, and of Jacob. When He is styled the Angel of God, the fact is revealed that He is no self-contained and solitary Being: for He is the Angel of God. When He is designated Lord and God, He receives the full title which is due to His nature and His name. You have, then, in the Angel Who appeared from the bush, Him Who is Lord and God.

Continue your study of the witness Moses gives. Notice how carefully he takes every opportunity to proclaim the Lord and God. You recognize the passage, "Hear, O Israel, the Lord your God is One." Note also the words from that divine song of his: "See, see, that I am the Lord, and there is no God beside Me." While God has been the speaker throughout the poem, he ends with, "Rejoice, you heavens, together with Him and let all the sons of God praise Him. Rejoice, O you nations, with His people, and let all the Angels of God do Him honor." God is to be glorified by the Angels of God, and He says, "For I am the Lord, and there is no God beside Me." For He is God the Only-begotten, and the title "Only-begotten" excludes all partnership in that character, just as the title "Unoriginate" denies that there is, in that regard, anyone who shares the character of the Unoriginate Father. The Son is One from One. There is no one unoriginate except God the Unoriginate, and likewise there is no one only-begotten except God the Only-begotten. They stand each single and alone, being respectively the One Unoriginate and the One Only-begotten. And so these Two are One God, for between the One and the One Who is His offspring there is no gulf of difference of nature in the eternal Godhead. Therefore He must be worshipped by the sons of God and glorified by the angels of God. Honor and reverence is demanded for God from the sons and from the angels of God. Notice who it is that shall receive this honor, and by whom it is to be paid. It is God, and they are the sons and angels of God. And in case you should think that honor is not demanded for God who shares our nature, but that Moses is thinking here of reverence due to God the Father—though indeed it is in the Son that the Father must be honored—examine the words of the blessing God gave to Joseph at the end of the same book. They are: "And let the things that are well-pleasing to Him that appeared in the bush come upon the head and crown of Joseph." Thus God is to be worshipped by the sons of God; but God who is Himself the Son of God. And God is to be reverenced by the angels of God; but God who is Himself the Angel of God. For God appeared from the bush as the Angel of God, and the prayer for Joseph is that he may receive such blessings as He shall please. He is no less God because He is the Angel of God, and no less the Angel of God because He is God. A clear indication is given of the divine Persons; the line is definitively drawn between the Unbegotten and the Begotten. A revelation of the mysteries of heaven is granted, and we are taught not to imagine God as dwelling in solitude, when angels and sons of God shall worship Him who is God's Angel and His Son.

33. Continue your study of the witness borne by Moses; mark how diligently he seizes every opportunity of proclaiming the Lord and God. You take note of the passage, Hear, O Israel, the Lord your God is One. Deuteronomy 6:4 Note also the words of that Divine song of his; See, See, that I am the Lord, and there is no God beside Me. While God has been the Speaker throughout the poem, he ends with, Rejoice, you heavens, together with Him and let all the sons of God praise Him. Rejoice, O you nations, with His people, and let all the Angels of God do Him honour. God is to be glorified by the Angels of God, and He says, For I am the Lord, and there is no God beside Me. For He is God the Only-begotten, and the title 'Only-begotten' excludes all partnership in that character, just as the title 'Unoriginate' denies that there is, in that regard, any who shares the character of the Unoriginate Father. The Son is One from One. There is none unoriginate except God the Unoriginate, and so likewise there is none only-begotten except God the Only-begotten. They stand Each single and alone, being respectively the One Unoriginate and the One Only-begotten. And so They Two are One God, for between the One, and the One Who is His offspring there lies no gulf of difference of nature in the eternal Godhead. Therefore He must be worshipped by the sons of God and glorified by the angels of God. Honour and reverence is demanded for God from the sons and from the angels of God. Notice Who it is that shall receive this honour, and by whom it is to be paid. It is God, and they are the sons and angels of God. And lest you should imagine that honour is not demanded for God Who shares our nature, but that Moses is thinking here of reverence due to God the Father — though, indeed, it is in the Son that the Father must be honoured — examine the words of the blessing bestowed by God upon Joseph, at the end of the same book. They are, And let the things that are well-pleasing to Him that appeared in the bush come upon the head and crown of Joseph. Deuteronomy 33:16 Thus God is to be worshipped by the sons of God; but God Who is Himself the Son of God. And God is to be reverenced by the angels of God; but God Who is Himself the Angel of God. For God appeared from the bush as the Angel of God, and the prayer for Joseph is that he may receive such blessings as He shall please. He is none the less God because He is the Angel of God; and none the less the Angel of God because He is God. A clear indication is given of the Divine Persons; the line is definitely drawn between the Unbegotten and the Begotten. A revelation of the mysteries of heaven is granted, and we are taught not to dream of God as dwelling in solitude, when angels and sons of God shall worship Him, Who is God's Angel and His Son.

34. Let this stand as our response from the books of Moses, or rather as the response of Moses himself. The heretics think they can use his assertion of the Unity of God to disprove the Divinity of God the Son—a blasphemy that ignores the clear warning of their own witness, since whenever Moses confesses that God is One, he never fails to teach the Son's Divinity. Our next step must be to present the many statements of the prophets concerning this same Son.

34. Let this be taken as our answer from the books of Moses, or rather as the answer of Moses himself. The heretics imagine that they can use his assertion of the Unity of God in disproof of the Divinity of God the Son; a blasphemy in defiance of the clear warning of their own witness, for whenever he confesses that God is One he never fails to teach the Son's Divinity. Our next step must be to adduce the manifold utterance of the prophets concerning the same Son.

You know the words, "Hear, O Israel, the Lord your God is One"—if only you understood them correctly! The way you interpret them leaves me unable to find any sense in them. The Psalms say, "God, Your God, has anointed You." Make sure the reader grasps the distinction between the One who anoints and the One who is anointed. Distinguish between "You" and "Your"—make it clear to whom and about whom these words are spoken. This definite confession is the conclusion of the passage that comes before it, which says: "Your throne, O God, is for ever and ever; the sceptre of Your kingdom is a right sceptre. You have loved righteousness and hated iniquity." Then it continues, "Therefore God, Your God, has anointed You." So the God of the eternal kingdom is anointed by His God as a reward for His love of righteousness and hatred of iniquity. Surely this draws some broad difference, some gap too wide for our minds to bridge, between these names? No—the distinction of Persons is indicated by "You" and "Your," but nothing suggests a difference of nature. "Your" points to the Author, "You" to Him who is the Author's offspring. For He is God from God, as these same words of the prophet declare: "God, Your God, has anointed You." And His own words testify that there is no God prior to God the Unoriginate: "Be My witnesses, and I am witness, says the Lord God, and My Servant Whom I have chosen, that you may know and believe and understand that I am, and before Me there is no other God, nor shall be after Me." Thus the majesty of Him who has no beginning is declared, and the glory of Him who is from the Unoriginate is safeguarded, for "God, Your God, has anointed You." That word "Your" declares His birth, yet does not contradict His nature. "Your God" means that the Son was born from Him to share the Godhead. But the fact that the Father is God is no obstacle to the Son's being God also, for "God, Your God, has anointed You." Mention is made both of Father and of Son; the one title of God conveys the assurance that in character and majesty They are One.

35. You know the words, Hear, O Israel, the Lord your God is One; would that you knew them aright! As you interpret them, I seek in vain for their sense. It is said in the Psalms, God, Your God, has anointed You. Psalm 45:7 Impress upon the reader's mind the distinction between the Anointer and the Anointed; discriminate between the You and the Your: make it clear to Whom and of Whom the words are spoken. For this definite confession is the conclusion of the preceding passage, which runs thus; Your throne, O God, is for ever and ever; the sceptre of Your kingdom is a right sceptre. You have loved righteousness and hated iniquity. And then he continues, Therefore God, Your God, has anointed You. Thus the God of the eternal kingdom, in reward for His love of righteousness and hatred of iniquity, is anointed by His God. Surely some broad difference is drawn, some gap too wide for our mental span, between these names? No; the distinction of Persons is indicated by You and Your, but nothing suggests a difference of nature. Your points to the Author, You to Him Who is the Author's offspring. For He is God from God, as these same words of the prophet declare, God, Your God, has anointed You. And His own words bear witness that there is no God anterior to God the Un-originate; Be My witnesses, and I am witness, says the Lord God, and My Servant Whom I have chosen, that you may know and believe and understand that I am, and before Me there is no other God, nor shall be after Me. Isaiah 43:10 Thus the majesty of Him that has no beginning is declared, and the glory of Him that is from the Unoriginate is safeguarded; for God, Your God, has anointed You. That word Your declares His birth, yet does not contradict His nature; Your God means that the Son was born from Him to share the Godhead. But the fact that the Father is God is no obstacle to the Son's being God also, for God, Your God, has anointed You. Mention is made both of Father and of Son; the one title of God conveys the assurance that in character and majesty They are One.

But these words—"For I am, and before Me there is no other God, nor shall be after Me"—must not be twisted into blasphemous presumption, as if they proved that the Son is not God, since no other God follows after the God before whom no God exists. We must consider the purpose of the passage. God is His own best interpreter, but His chosen Servant joins with Him to assure us that there is no God before Him, nor shall be after Him. His own witness about Himself is indeed sufficient, but He has added the witness of the Servant whom He has chosen. So we have the united testimony of the two, that there is no God before Him. We accept this truth because all things come from Him. We also have their witness that there shall be no God after Him, but they do not deny that God has been born from Him in the past. The Servant was already present, speaking in this way and bearing witness to the Father—the Servant born in that tribe from which God's chosen one was to come. He sets forth the same truth in the Gospels: "Behold, My Servant whom I have chosen, My Beloved in whom My soul is well pleased." This, then, is the sense in which God says, "There is no other God before Me, nor shall be after Me." He reveals the infinity of His eternal and unchanging majesty by asserting that there is no God before or after Himself. But He gives His Servant a share both in bearing witness and in possessing the Name of God.

36. But lest these words, For I am, and before Me there is no other God, nor shall be after Me, be made a handle for blasphemous presumption, as proving that the Son is not God, since after the God, Whom no God precedes, there follows no other God, the purpose of the passage must be considered. God is His own best interpreter, but His chosen Servant joins with Him to assure us that there is no God before Him, nor shall be after Him. His own witness concerning Himself is, indeed, sufficient, but He has added the witness of the Servant Whom He has chosen. Thus we have the united testimony of the Two, that there is no God before Him; we accept the truth, because all things are from Him. We have Their witness also that there shall be no God after Him; but They do not deny that God has been born from Him in the past. Already there was the Servant speaking thus, and bearing witness to the Father; the Servant born in that tribe from which God's elect was to spring. He sets forth also the same truth in the Gospels: Behold, My Servant Whom I have chosen, My Beloved in Whom My soul is well pleased. Matthew 12:18 This is the sense, then, in which God says, There is no other God before Me, nor shall be after Me. He reveals the infinity of His eternal and unchanging majesty by this assertion that there is no God before or after Himself. But He gives His Servant a share both in the bearing of witness and in the possession of the Name of God.

The meaning is clear from God's own words. He says to the prophet Hosea, "I will no more have mercy upon the house of Israel, but will altogether be their enemy. But I will have mercy upon the children of Judah, and will save them in the Lord their God." Here God the Father gives the name of God, without any ambiguity, to the Son, in whom He also chose us before countless ages. He says "their God," because while the Father, being Unoriginate, is independent of all, He has given us as an inheritance to His Son. Similarly we read, "Ask of Me, and I will give You the Gentiles for Your inheritance." No one can be God to Him from whom all things come, for He is eternal and has no beginning. But the Son has God, from whom He was born, as His Father. Yet to us the Father is God and the Son is God. The Father reveals to us that the Son is our God, and the Son teaches that the Father is God over us. The point for us to remember is that in this passage the Father gives to the Son the name of God, the title of His own unoriginate majesty. But I have commented sufficiently on these words of Hosea.

37. The fact is obvious from His own words. For He says to Hosea the prophet, I will no more have mercy upon the house of Israel, but will altogether be their enemy. But I will have mercy upon the children of Judah, and will save them in the Lord their God. Hosea 1:6-7 Here God the Father gives the name of God, without any ambiguity, to the Son, in Whom also He chose us before countless ages. Their God, He says, for while the Father, being Unoriginate, is independent of all, He has given us for an inheritance to His Son. In like manner we read, Ask of Me, and I will give You the Gentiles for Your inheritance. None can be God to Him from Whom are all things, for He is eternal and has no beginning; but the Son has God, from Whom He was born, for His Father. Yet to us the Father is God and the Son is God; the Father reveals to us that the Son is our God, and the Son teaches that the Father is God over us. The point for us to remember is that in this passage the Father gives to the Son the name of God, the title of His own unoriginate majesty. But I have commented sufficiently on these words of Hosea.

Again, how clear is the declaration that God the Father made through Isaiah concerning our Lord! He says, "For thus says the Lord, the holy God of Israel, who made the things to come: Ask me concerning your sons and your daughters, and concerning the works of my hands command me. I have made the earth and man upon it, I have commanded all the stars, I have raised up a King with righteousness, and all his ways are straight. He shall build my city, and shall turn back the captivity of my people, not for price nor reward, says the Lord of Sabaoth. Egypt shall labor, and the merchandise of the Ethiopians and Sabeans. Men of stature shall come over to you and shall be your servants, and shall follow after you, bound in chains, and shall worship you and make supplication to you, for God is in you and there is no God beside you. For you are God, and we knew it not, O God of Israel, the Savior. All that resist him shall be ashamed and confounded, and shall walk in confusion." Is any room left for objection, or any excuse for ignorance? If blasphemy continues, does it not survive in brazen defiance? God from whom are all things, who made all by his command, declares that he is the Author of the universe, for unless he had spoken, nothing would have been created. He declares that he has raised up a righteous King, who builds for himself—that is, for God—a city, and turns back the captivity of his people, for no gift or reward, for we are all saved freely. Next, he tells how after the labors of Egypt, and after the traffic of Ethiopians and Sabeans, men of stature shall come over to him. How shall we understand these labors in Egypt, this traffic of Ethiopians and Sabeans? Let us remember how the Magi of the East worshipped and paid tribute to the Lord; let us consider the weariness of that long pilgrimage to Bethlehem of Judah. In the toilsome journey of the Magian princes we see the labors of Egypt to which the prophet refers. For when the Magi carried out, in their counterfeit, material way, the duty ordained for them by the power of God, the whole heathen world was offering in their person the deepest reverence of which its worship was capable. And these same Magi presented gifts of gold and frankincense and myrrh from the merchandise of the Ethiopians and Sabeans—a thing foretold by another prophet, who has said, "The Ethiopians shall fall down before his face, and his enemies shall lick the dust. The Kings of Tharsis shall offer presents, the Kings of the Arabians and Sabeans shall bring gifts, and there shall be given to him of the gold of Arabia." The Magi and their offerings stand for the labor of Egypt and for the merchandise of Ethiopians and Sabeans; the adoring Magi represent the heathen world, and offer the choicest gifts of the Gentiles to the Lord whom they adore.

38. Again, how clear is the declaration made by God the Father through Isaiah concerning our Lord! He says, For thus says the Lord, the holy God of Israel, Who made the things to come, Ask me concerning your sons and your daughters, and concerning the works of My hands command ye Me. I have made the earth and man upon it, I have commanded all the stars, I have raised up a King with righteousness, and all His ways are straight. He shall build My city, and shall turn back the captivity of My people, not for price nor reward, says the Lord of Sabaoth. Egypt shall labour, and the merchandise of the Ethiopians and Sabeans. Men of stature shall come over unto You and shall be Your servants, and shall follow after You, bound in chains, and shall worship You and make supplication unto You, for God is in You and there is no God beside You. For You are God, and we knew it not, O God of Israel, the Saviour. All that resist Him shall be ashamed and confounded, and shall walk in confusion. Isaiah 45:11-16 Is any opening left for gainsaying, or excuse for ignorance? If blasphemy continue, is it not in brazen defiance that it survives? God from Whom are all things, Who made all by His command, asserts that He is the Author of the universe, for, unless He had spoken, nothing had been created. He asserts that He has raised up a righteous King, who builds for Himself, that is, for God, a city, and turns back the captivity of His people, for no gift nor reward, for freely are we all saved. Next, He tells how after the labours of Egypt, and after the traffic of Ethiopians and Sabeans, men of stature shall come over to Him. How shall we understand these labours in Egypt, this traffic of Ethiopians and Sabeans? Let us call to mind how the Magi of the East worshipped and paid tribute to the Lord; let us estimate the weariness of that long pilgrimage to Bethlehem of Judah. In the toilsome journey of the Magian princes we see the labours of Egypt to which the prophet alludes. For when the Magi executed, in their spurious, material way, the duty ordained for them by the power of God, the whole heathen world was offering in their person the deepest reverence of which its worship was capable. And these same Magi presented gifts of gold and frankincense and myrrh from the merchandise of the Ethiopians and Sabeans; a thing foretold by another prophet, who has said, The Ethiopians shall fall down before His face, and His enemies shall lick the dust. The Kings of Tharsis shall offer presents, the Kings of the Arabians and Sabeans shall bring gifts, and there shall be given to Him of the gold of Arabia. The Magi and their offerings stand for the labour of Egypt and for the merchandise of Ethiopians and Sabeans; the adoring Magi represent the heathen world, and offer the choicest gifts of the Gentiles to the Lord Whom they adore.

39. As for the men of stature who will come over to Him and follow Him in chains, there is no doubt who they are. Turn to the Gospels: Peter, when he is to follow his Lord, is girded up. Read the Apostles: Paul, the servant of Christ, boasts of his bonds. Let us see whether this 'prisoner of Jesus Christ' conforms in his teaching to the prophecies spoken by God concerning God His Son. God had said, They shall make supplication, for God is in You. Now notice and take in these words of the Apostle: God was in Christ, reconciling the world to Himself. And then the prophecy continues, And there is no God beside You. The Apostle immediately matches this with For there is one Jesus Christ our Lord, through Whom are all things. Obviously there can be no other but He, for He is One. The third prophetic statement is, You are God and we knew it not. But Paul, once the persecutor of the Church, says, Whose are the fathers, from Whom is Christ, Who is God over all. This is to be the message of these men in chains. They will indeed be men of stature, and shall sit on twelve thrones to judge the tribes of Israel, and shall follow their Lord, witnesses to Him in teaching and in martyrdom.

39. As for the men of stature who shall come over to Him and follow Him in chains, there is no doubt who they are. Turn to the Gospels; Peter, when he is to follow his Lord, is girded up. Read the Apostles: Paul, the servant of Christ, boasts of his bonds. Let us see whether this 'prisoner of Jesus Christ ' conforms in his teaching to the prophecies uttered by God concerning God His Son. God had said, They shall make supplication, for God is in You. Now mark and digest these words of the Apostle:– God was in Christ, reconciling the world to Himself. 2 Corinthians 5:19 And then the prophecy continues, And there is no God beside You. The Apostle promptly matches this with For there is one Jesus Christ our Lord, through Whom are all things. 1 Corinthians 8:6 Obviously there can be none other but He, for He is One. The third prophetic statement is, You are God and we knew it not. But Paul, once the persecutor of the Church, says, Whose are the fathers, from Whom is Christ, Who is God over all. Romans 9:5 Such is to be the message of these men in chains; men of stature, indeed, they will be, and shall sit on twelve thrones to judge the tribes of Israel, and shall follow their Lord, witnesses to Him in teaching and in martyrdom.

God is in God, and it is God in whom God dwells. But how is "There is no God beside You" true if God is within Him? Heretic! To support your claim that the Father is solitary, you use the words "There is no God beside Me." But what meaning can you give to God the Father's solemn declaration "There is no God beside You," if your interpretation of "There is no God beside Me" denies the Godhead of the Son? To whom could God have said "There is no God beside You" in that case? You cannot suggest that this solitary Being said it to Himself. The Lord spoke these words to the King He summoned, through the mouths of the men of stature who worshipped and made supplication, saying "For God is in You." The facts do not fit with solitude. "In You" implies that there was One present within range, if I may say so, of the Speaker's voice. The complete sentence "God is in You" reveals not only God present, but also God dwelling in Him who is present. The words distinguish the Indweller from Him in whom He dwells, but it is a distinction of Person only, not of nature. God is in Him, and He in whom God is, is God. The residence of God cannot be within a nature foreign and alien to His own. He dwells in One who is His own, born from Himself. God is in God, because God is from God. "For You are God, and we knew it not, O God of Israel, the Savior."

40. Thus God is in God, and it is God in Whom God dwells. But how is There is no God beside You true, if God be within Him? Heretic! In support of your confession of a solitary Father you employ the words, There is no God beside Me; what sense can you assign to the solemn declaration of God the Father, There is no God beside You, if your explanation of There is no God beside Me be a denial of the Godhead of the Son? To whom, in that case, can God have said, There is no God beside You? You cannot suggest that this solitary Being said it to Himself. It was to the King Whom He summoned that the Lord said, by the mouth of the men of stature who worshipped and made supplication, For God is in You. The facts are inconsistent with solitude. In You implies that there was One present within range, if I may say so, of the Speaker's voice. The complete sentence, God is in You, reveals not only God present, but also God abiding in Him Who is present. The words distinguish the Indweller from Him in Whom He dwells, but it is a distinction of Person only, not of character. God is in Him, and He, in Whom God is, is God. The residence of God cannot be within a nature strange and alien to His own. He abides in One Who is His own, born from Himself. God is in God, because God is from God. For You are God, and we knew it not, O God of Israel, the Saviour.

My next book will refute your denial that God is in God, for the prophet continues: "All that resist Him shall be ashamed and confounded and shall walk in confusion." This is God's judgment on your unbelief. You oppose Christ, and it is because of Him that the Father's voice speaks in solemn reproof, for He, whose Godhead you deny, is God. You deny it while pretending to revere God, because He says, "There is no other God beside Me." Accept your shame and confusion. The Unbegotten God does not need the honor you offer. He never asked for this isolated majesty you assign to Him. He rejects your meddling interpretation that would twist His words, "There is no other God beside Me," into a denial of the Godhead of the Son whom He begot from Himself. To prevent your attempt to destroy the Divinity of the Son by claiming the Godhead belongs to Him alone in some special way, He completes the glory of the Only-begotten by attributing absolute Divinity: "And there is no God beside You." Why distinguish between exact equivalents? Why separate what is perfectly matched? It is the distinctive characteristic of the Son of God that there is no God beside Him; the distinctive characteristic of God the Father that there is no God apart from Him. Use His own words about Himself. Confess Him in His own terms and worship Him as King: "For God is in You, and there is no God beside You. For You are God, and we knew it not, O God of Israel, the Savior." A confession expressed in such reverent words is free from the stain of presumption and cannot cause offense. Above all, remember that refusing it means shame and disgrace. Reflect deeply on these words of God. Use them in your confession of Him and avoid the threatened shame. For if you deny the Divinity of the Son of God, you will not increase God's glory by worshiping Him in solitary majesty. You will be insulting the Father by refusing to honor the Son. In faith and reverence confess of the Unbegotten God that there is no God beside Him. Claim for God the Only-begotten that apart from Him there is no God.

41. My next book is devoted to the refutation of your denial that God is in God; for the prophet continues, All that resist Him shall be ashamed and confounded and shall walk in confusion. This is God's sentence, passed upon your unbelief. You set yourself in opposition to Christ, and it is on His account that the Father's voice is raised in solemn reproof; for He, Whose Godhead you deny, is God. And you deny it under cloak of reverence for God, because He says, There is no other God beside Me. Submit to shame and confusion; the Unoriginate God has no need of the dignity you offer; He has never asked for this majesty of isolation which you attribute to Him. He repudiates your officious interpretation which would twist His words, There is no other God beside Me, into a denial of the Godhead of the Son Whom He begot from Himself. To frustrate your purpose of demolishing the Divinity of the Son by assigning the Godhead in some special sense to Himself, He rounds off the glories of the Only-begotten by the attribution of absolute Divinity: — And there is no God beside You. Why make distinctions between exact equivalents? Why separate what is perfectly matched? It is the peculiar characteristic of the Son of God that there is no God beside Him; the peculiar characteristic of God the Father that there is no God apart from Him. Use His words concerning Himself; confess Him in His own terms, and entreat Him as King; For God is in You, and there is no God beside You. For You are God, and we knew it not, O God of Israel, the Saviour. A confession couched in words so reverent is free from the taint of presumption: its terms can excite no repugnance. Above all, we must remember that to refuse it means shame and ignominy. Brood in thought over these words of God; employ them in your confession of Him, and so escape the threatened shame. For if you deny the Divinity of the Son of God, you will not be augmenting the glory of God by adoring Him in lonely majesty; you will be slighting the Father by refusing to reverence the Son. In faith and veneration confess of the Unoriginate God that there is no God beside Him; claim for God the Only-begotten that apart from Him there is no God.

As you have already listened to Moses and Isaiah, now listen to Jeremiah teaching the same truth: "This is our God, and there shall be none other likened unto Him, Who has found out all the way of knowledge, and has given it unto Jacob His servant and to Israel His beloved. Afterward did He show Himself upon earth and dwelt among men." Earlier he had said, "And He is Man, and Who shall know Him?" So you have God seen on earth and dwelling among men. Now I ask you what meaning you would give to "No one has seen God at any time, save the Only-begotten Son, which is in the bosom of the Father," when Jeremiah declares God seen on earth and dwelling among men? The Father admittedly cannot be seen except by the Son. Who then is this One who was seen and dwelt among men? He must be our God, for He is God visible in human form, whom people can touch. And consider carefully the prophet's words, "There shall be none other likened to Him." If you ask how this can be, listen to the rest of the sentence, so you won't be tempted to deny the Father His share in this confession. Hear, O Israel, the Lord your God is One. The whole passage is: "There shall be none likened unto Him, Who has found out all the way of knowledge, and has given it unto Jacob His servant and to Israel His beloved. Afterward did He show Himself upon earth and dwelt among men." For there is one Mediator between God and Men, who is both God and Man—Mediator both in giving the Law and in taking on our body. Therefore none other can be likened unto Him, for He is One, born from God into God, and He it was through whom all things were created in heaven and earth, through whom times and worlds were made. Everything that exists, in short, owes its existence to His action. He is the one who instructs Abraham, who speaks with Moses, who testifies to Israel, who abides in the prophets, who was born through the Virgin from the Holy Spirit, who nails to the cross of His passion the powers that are our enemies, who slays death in hell, who strengthens the assurance of our hope by His Resurrection, who destroys the corruption of human flesh by the glory of His Body. Therefore none shall be likened unto Him. For these are the unique powers of God the Only-begotten. He alone was born from God, the blessed Possessor of such great privileges. No second god can be likened unto Him, for He is God from God, not born from any alien being. There is nothing new or strange or modern created in Him. When Israel hears that its God is one, and that no second god is likened—so that people might consider him God—to God who is God's Son, the revelation means that God the Father and God the Son are One altogether, not by confusion of Person but by unity of substance (ousia). For the prophet forbids us, because God the Son is God, to liken Him to some second deity.

42. As you have listened already to Moses and Isaiah, so listen now to Jeremiah inculcating the same truth as they:– This is our God, and there shall be none other likened unto Him, Who has found out all the way of knowledge, and has given it unto Jacob His servant and to Israel His beloved. Afterward did He show Himself upon earth and dwelt among men. For previously he had said, And He is Man, and Who shall know Him? Thus you have God seen on earth and dwelling among men. Now I ask you what sense you would assign to No one has seen God at any time, save the Only-begotten Son, which is in the bosom of the Father John 1:18, when Jeremiah proclaims God seen on earth and dwelling among men? The Father confessedly cannot be seen except by the Son; Who then is This who was seen and dwelt among men? He must be our God, for He is God visible in human form, Whom men can handle. And take to heart the prophet's words, There shall be none other likened to Him. If you ask how this can be, listen to the remainder of the sentence, lest you be tempted to deny to the Father His share of the confession. Hear, O Israel, the Lord your God is One. The whole passage is, There shall be none likened unto Him, Who has found out all the way of knowledge, and has given it unto Jacob His servant and to Israel His beloved. Afterward did He show Himself upon earth and dwelt among men. For there is one Mediator between God and Men, Who is both God and Man; Mediator both in giving of the Law and in taking of our body. Therefore none other can be likened unto Him, for He is One, born from God into God, and He it was through Whom all things were created in heaven and earth, through Whom times and worlds were made. Everything, in fine, that exists owes its existence to His action. He it is that instructs Abraham, that speaks with Moses, that testifies to Israel, that abides in the prophets, that was born through the Virgin from the Holy Ghost, that nails to the cross of His passion the powers that are our foes, that slays death in hell, that strengthens the assurance of our hope by His Resurrection, that destroys the corruption of human flesh by the glory of His Body. Therefore none shall be likened unto Him. For these are the peculiar powers of God the Only-begotten; He alone was born from God, the blissful Possessor of such great prerogatives. No second god can be likened unto Him, for He is God from God, not born from any alien being. There is nothing new or strange or modern created in Him. When Israel hears that its God is one, and that no second god is likened, that men may deem him God, to God Who is God's Son, the revelation means that God the Father and God the Son are One altogether, not by confusion of Person but by unity of substance. For the prophet forbids us, because God the Son is God, to liken Him to some second deity.