III.
Encyclical Epistle
of our holy
Father Athanasius,
Archbishop of Alexandria,
to the Bishops of Egypt and Libya,
against the Arians
———————
[The Circular Epistle which follows was addressed
by S. Athanasius to the Bishops of his Patriarchate in the beginning
of 356, immediately after his flight from Egypt on the outrages
committed against the Church by Syrianus. Some indeed have referred it
to the year 361, with some plausibility, on the ground of a passage in
§. 22, where he speaks of the Arians being "declared heretics 36
years ago and cast out of the Church by decree of the whole Ecumenical
Council;" i.e. 325. However, if a stop is placed after "ago," the
former clause may be made to refer to S. Alexander's condemnation of
them, as Montfaucon observes. On the other hand it is plainly proved
from §. 7, that it was written just as the Arians were sending George
of Cappadocia to Alexandria, i.e. before Easter 356, and after Feb. 9,
the date of Athanasius's leaving Alexandria. The stress too which is
laid upon maintaining the Nicene Creed, and the notice of the Arian
appeal to Scripture, and the respectful language he uses of
Constantius, all agree with the date 356, if corroboration is
necessary. There is very little in this Epistle which is not contained
in his other Treatises, and a considerable portion is of a doctrinal
character. It was written on occasion of an attempt made by the Arians
to seduce the Bishops addressed into subscribing one of the specious
Creeds of which so much is read in the history of the times; but
nothing can be gathered of the circumstances from collateral sources.
The Treatise was formerly put at the head of the Orations against the
Arians, and numbered as the first of them.]
———————
Chapter 1.
§. 1.
1. ALL things whatsoever
our Lord and Saviour Jesus Christ, as Luke hath written, both did
and taught [Acts i. 1.], He did for our salvation, for which He
appeared in the world; for He came, {126} as John saith, not to
condemn the world, but that the world through Him might be saved [John
iii. 17.]. And among the rest we have especially to admire this
instance of his goodness, that He was not silent concerning those who
should fight against us, but plainly told us beforehand, that, when
those things should come to pass, we might straightway be found with
minds established by his teaching. For He said, There shall arise
false prophets and false Christs, and shall shew great signs and
wonders; insomuch that, if it were possible, the very elect shall be
deceived. Behold, I have told you before [Mat. xxiv. 24. 25.].
Manifold indeed and beyond human conception are the instructions and
gifts of grace which He has laid up in us; as the pattern of heavenly
conversation, power against devils, the adoption of sons, and that
exceeding great and singular grace, the knowledge of the Father and of
the Word Himself, and the gift of the Holy Ghost. But the mind of man
is prone to evil exceedingly; moreover, our adversary the devil,
envying us the possession of such great blessings, goeth about seeking
to snatch away the seed of the word which is sown within us. Wherefore
as if by his prophetic warnings He would seal up His instructions in
our hearts as His own peculiar treasure, the Lord said, Take heed
that no man deceive you: for many shall come in my name, saying, I am
he; and the time draweth near; and they shall deceive many: go ye not
therefore after them [Luke xxi. 8.].
2. This is a great gift which the Word has
bestowed upon us, that we should not be deceived by appearances, but
that, howsoever these things are concealed, we should distinguish them
by the grace of the Spirit. For whereas the inventor of wickedness and
great spirit of evil, the devil, is utterly hateful, and as soon as he
shews himself is rejected [Note 1]
of all men,—as a serpent, as a dragon, as a lion seeking whom he may
seize upon and devour,—therefore he conceals and covers what he
really is, and craftily personates that Name which all men desire, so
that deceiving by a false appearance, he may bind fast in his chains
those whom he has led astray. And as if one that desired to kidnap the
children of others during the absence of their parents, should
personate their appearance, and so putting a cheat on the affections
of the offspring, should carry them far away and destroy them {127} in
like manner this evil and wily spirit the devil, having no confidence
in himself, and knowing the love which men bear to the truth, puts on
the resemblance thereof, and so spreads his poison among those that
follow after him.
§. 2.
3. Thus he deceived Eve, not speaking his own,
but artfully adopting the words of God, and perverting their meaning.
Thus he suggested evil to the wife of Job, persuading her to feign
affection for her husband, while he taught her to blaspheme God. Thus
does the crafty spirit mock men by false appearances, deluding and
drawing each into his own pit of wickedness. When of old he deceived
the first man Adam, thinking that through him he should have all men
subject unto him, he exulted with great boldness and said, My hand
hath found as a nest the riches of the people; and as one gathereth
eggs that are left, have I gathered all the earth; and there was none
that moved the wing, or opened the mouth, or peeped [Is. x. 14.].
But when the Lord came upon earth, and the enemy made trial of his
human economy, being unable to deceive the flesh which He had taken
upon Him, from that time forth He, who promised Himself the occupation
of the whole world, is for His sake mocked even by children: that
proud one is mocked as a sparrow [Note
2]. For now the infant child lays his hand upon the hole of the
asp, and laughs at him that deceived Eve; and all that rightly believe
in the Lord tread under foot him that said, I will ascend above the
heights of the clouds: I will be like the Most High [Is. xiv.
14.].
4. Thus he suffers and is dishonoured; and
although he still ventures with shameless confidence to disguise
himself, yet now, wretched spirit, he is detected the rather by them
that bear the Sign on their foreheads; yea, more, he is rejected of
them, and is humbled, and put to shame. For even if, now that he is a
creeping serpent, he shall transform himself into an angel of light,
yet his deception will not profit him; for we have been taught that though
an angel from heaven preach unto us any other gospel than that we have
received, he shall be accursed [vid. Gal. i. 8, 9.]. §. 3. And
although, again, he conceal his natural falsehood, and pretend to
speak truth with his lips; yet are we not ignorant of his devices [2
Cor. ii. 11.], but are able to answer him in the words spoken by the
Spirit against him; But {128} unto the ungodly, why dost thou
preach My law? [Ps. l. 16.] and, Praise is not seemly in the
mouth of a sinner [Ecclus. xv. 9.]. For even though he speak the
truth, the deceiver is not worthy of credit.
5. And whereas Scripture has shewn this, when
relating his wicked artifices against Eve in Paradise, so the Lord
also reproved him,—first in the mount, when he laid open the
folds of his breast-plate [Job xli. 4. Sept.] [Note
3], and shewed who the crafty spirit was, and proved that it was
not one of the saints [Note 4],
but Satan that was tempting Him. For He said, Get thee behind me,
Satan; for it is written, Thou shalt worship the Lord thy God, and Him
only shalt thou serve [Mat. iv. 10.]. And again, when He put a
curb in the mouths of the devils that cried after Him from the tombs.
For although what they said was true, and they lied not then, saying, Thou
art the Son of God [Mat. viii. 29.], and the holy One of God
[Mark i. 24.]; yet He would not that the truth should proceed from an
unclean mouth, and especially from such as them, lest under pretence
thereof they should mingle with it their own malicious devices, and
sow [Note 5] them while men
slept. Therefore He suffered them not to speak these words, neither
would He have us to suffer such, but hath charged us by His own mouth,
saying, Beware of false prophets, which come to you in sheeps'
clothing, but inwardly they are ravening wolves [Mat. vii. 15.];
and by the mouth of His holy Apostles, Believe not every spirit
[1 John iv. 1.].
6. Such is the method of our adversary's
operations; and of the like nature are all these inventions of
heresies, each of which has for the father of its own device the
devil, who changed and became a murderer and a liar from the
beginning. But being ashamed to profess his hateful name, they usurp
the glorious Name of our Saviour which is above every name
[Phil. ii. 9.], and deck themselves out in the language of Scripture,
speaking indeed the words, but stealing away the true meaning thereof;
and so disguising by some artifice their false inventions, they also
become the murderers of those whom they have led astray. For to what
benefit do Marcion and Manichćus receive the Gospel while they reject
the Law [Note 6]? For the New
Testament arose out of the Old, and bears witness to the Old; if then
they reject this, how can they receive that which proceeds from it?
Thus Paul was an Apostle of the Gospel, which God promised
{129} afore by His prophets in the holy Scriptures [Rom. i.
2.]; and our Lord Himself said, Search the Scriptures, for they are
they which testify of Me [John v. 39.]. How then shall they
confess the Lord, unless they first search the Scriptures which are
written concerning Him? And the disciples say that they have found
Him, of whom Moses and the Prophets did write [John i. 45.].
[§. 4.?]
7. And to what end do the Sadducees retain the
Law, if they receive not the Prophets [Note
7]? For God who gave the Law, Himself promised in the Law that He
would raise up Prophets also, so that the same is Lord both of the Law
and of the Prophets, and he that denies the one must of necessity deny
the other also. And again, how can the Jews receive the Old Testament,
unless they acknowledge the Lord whose coming was expected according
to it? For had they believed the writings of Moses, they would have
believed the words of the Lord; for He said, He wrote of Me
[John v. 46.]. Moreover, what are the Scriptures to Paul [Note
8] of Samosata, who denies the Word of God and His incarnate
Presence [Note 9], which is
signified and declared both in the Old and New Testament? And of what
use are the Scriptures to the Arians also, and why do they bring them
forward, men who say that the Word of God is a creature, and like the
Gentiles, serve the creature more than God the Creator
[Rom. i. 25.]? Thus each of these heresies, in respect of the peculiar
impiety of its invention [Note 10],
has nothing in common with the Scriptures. And their advocates are
aware of this, that the Scriptures are very much, or rather
altogether, opposed to the doctrines of every one of them; but for the
sake of deceiving the more simple sort, (such as are those of whom it
is written in the Proverbs, The simple believeth every word [Prov.
xiv. 15.],) they pretend like their father the devil [John
viii. 5.] [Note 11] to study
and to quote the language of Scripture, in order that they may appear
by their words to have a right belief, and so may persuade their
wretched followers to believe contrary to the Scriptures [Note
12].
8. Assuredly in every one of these heresies the
devil has thus disguised himself, and has suggested to them words full
of craftiness. The Lord spake concerning them, that there shall
arise false Christs and false prophets, so that they shall deceive
many [Mat. xxiv. 24.]. Accordingly the Devil has come, {130}
speaking by each and saying, "I am Christ, and the truth is with me;"
and he has made them, one and all, to be liars like himself. And
strange it is, that while all heresies are at variance with one
another concerning the mischievous inventions which each has framed,
they are united together only by the common purpose of lying [Note
13]. For they have one and the same father that has sown in them
all the seeds of falsehood. Wherefore the faithful Christian and true
disciple of the Gospel, having grace to discern spiritual things, and
having built the house of his faith upon a rock, stands continually
firm and secure from their deceits. But the simple person, as I said
before, that is not thoroughly grounded in knowledge, such an one,
considering only the words that are spoken and not perceiving their
meaning [Note 14], is
immediately drawn away by their wiles. Wherefore it is good and
needful for us to pray that we may receive the gift of discerning
spirits, so that every one may know, according to the precept of John,
whom he ought to reject and whom to receive as friends and of the same
faith. Now one might write at great length concerning these things, if
one desired to go into details respecting them; for the impiety and
perverseness of heresies will appear to be manifold and various, and
the craft of the deceivers to be very terrible. But since holy
Scripture is of all things most sufficient [Note
15] for us, therefore recommending to those who desire to know
more of these matters, to read the Divine word, I now hasten to set
before you that which most claims attention, and for the sake of which
principally I have written these things.
§. 5.
9. I have heard during my sojourn in these parts
[Note 16], (and they were true
and orthodox brethren that informed me,) that certain professors of
Arian opinions have met together, and have drawn up a confession of
faith to their own liking, and that they intend to send word to you,
that you must either subscribe to what pleases them, or rather to what
the Devil has inspired them with, or in case of refusal must suffer
banishment. They have indeed already begun to molest the Bishops of
these parts; and thereby have plainly manifested their disposition.
For inasmuch as they have framed this document only for the purpose of
inflicting {131} banishment or other punishments, what does such
conduct prove them to be, but enemies of the Christians, and friends
of the Devil and his angels? and especially, since they spread abroad
what they like contrary to the mind of that gracious Prince, our most
religious Emperor Constantius [Note
17]. And this they do with great craftiness, and, as appears to
me, chiefly with two ends in view; first, that by obtaining your
subscriptions, they may seem to remove the evil repute that rests upon
the name of Arius, and may escape notice themselves as if not
professing his opinions; and again, that by putting forth these
statements they may cast a shade over the Council of Nicća [Note
18], and the confession of faith which was then put forth against
the Arian heresy.
10. But this proceeding does but prove the more
plainly their own maliciousness and heterodoxy. For had they believed
aright, they would have been satisfied with the confession put forth
at Nicća by the whole Ecumenic [Note
19] Council; and had they considered themselves calumniated and
falsely called Arians, they ought not to have been so eager to
innovate upon what was written against Arius, lest what was directed
against him might seem to be aimed at them also. This however is not
the course they pursue, but they conduct the struggle in their own
behalf; just as if they were Arians. Observe how entirely they
disregard the truth, and how every thing they say and do is for the
sake of the Arian heresy. For in that they dare to question those
sound definitions of the faith, and take upon themselves to produce
others contrary to them, what else do they but accuse the Fathers, and
stand up in defence of that heresy which they opposed and protested
against? And what they now write proceeds not from any regard for the
truth, as I said before, rather they do it as in mockery and by an
artifice, for the purpose of deceiving men; that by sending about
their letters they may engage the ears of the people to listen to
these notions, and so put off the time when they will be brought to
trial; and that by concealing their impiety [Note
20] from observation, they may have room to extend their heresy,
which like a gangrene [2 Tim. ii. 17.] eats its way every
where.
§. 6.
11. Accordingly they disturb and disorder every
thing, and yet are never satisfied with their own proceedings. For
{132} every year, as if they were going to draw up a contract, they
meet together and pretend to write about the faith, whereby they
expose themselves the more to ridicule and disgrace, because their
expositions are rejected, not by others, but by themselves [Note
21]. For had they had any confidence in their statements, they
would not have desired to draw up others; nor again, rejecting these
last, would they now have set down the one in question, which no doubt
true to their custom, they will again alter, after a very short
interval, and as soon as they shall find a pretence for their
customary plotting against certain persons. For when they have a
design against any, then it is that they make a great shew of writing
about the faith; that, as Pilate washed his hands, so they by a like
proceeding may destroy those who rightly believe in Christ, hoping
that, as making definitions about the faith, they will appear, as I
have repeatedly said, to be free from the charge of false doctrine.
12. But they will not be able to hide themselves,
nor to escape; for they continually become their own accusers [Note
22] even while they defend themselves. Justly so, since instead of
answering those who bring proof against them, they do but persuade
themselves to believe whatever they wish. And when is an acquittal
obtained, upon the criminal becoming his own judge? hence it is that
they are always writing, and always altering their own previous
statements, and thus they shew an uncertain faith [Note
23], or rather a manifest unbelief and perverseness. And this, it
appears to me, must needs be the case with them; for since, having
fallen away from the truth, and desiring to overthrow that sound
confession of faith which was drawn up at Nicća, they have, in the
language of Scripture, loved to wander, and have not refrained
their feet [Jer. xiv. 10.]; therefore, like Jerusalem of old, they
labour and toil in these their changes, sometimes writing one thing,
and sometimes another, but only for the sake of gaining time, and that
they may continue enemies of Christ [Note
24], and deceivers of mankind.
§. 7.
13. Who then, that has any real regard for truth,
will be willing to suffer these men any longer? who will not justly
reject their expositions? who will not denounce their audacity, that
being but few [Note 25] in
number, they would have their {133} decisions to prevail over every
thing, and as desiring the supremacy of their own meetings, held in
corners and suspicious in their circumstances, would forcibly cancel
the decrees of an uncorrupt, pure, and Ecumenic Council? Men who have
been promoted by the Eusebians for advocating this Antichristian
heresy, venture to define articles of faith, and while they ought to
be brought to judgment as criminals, like Caiaphas, they take upon
themselves to judge. They compose a Thalia [Note
26], and would have it received as a standard of faith, while they
are not yet themselves determined what they believe.
14. Who does not know that Secundus [Note
27] of Pentapolis, who was several times degraded long ago, was
received by them for the sake of the Arian fanaticism; and that George
[Note 28] now of Laodicea, and
Leontius the Eunuch, and before him Stephanus, and Theodorus of
Heraclea [Note 29], were
promoted by them? Ursacius and Valens also, who from the first were
instructed by Arius as young men [Note
30], though they had been formerly degraded from the Priesthood,
afterwards got the title of Bishops on account of their impiety; as
did also Acacius, Patrophilus [Note
31], and Narcissus, who have been most forward in all manner of
impiety. These were degraded in the great Council of Sardica;
Eustathius also now of Sebastea, Demophilus and Germinius [Note
32], Eudoxius and Basil, who are supporters of that impiety, were
advanced in the same manner. Of Cecropius [Note
33], and him they call Auxentius, and of Epictetus [Note
34] the stage-player, it were superfluous for me to speak, since
it is manifest to all men, in what manner, on what pretexts, and by
what enemies of ours these were promoted, that they might play their
false charges against the orthodox Bishops who were the objects of
their designs. For although they resided at the distance of eighty
posts [Note 35], and were
unknown to the people, yet on the ground of their impiety they were
able to procure for themselves the title of Bishop. For the same
reason also they have now [Note 36]
hired one George of Cappadocia, whom they wish to impose upon you. But
no respect is due to him any more than to the rest; for there is a
report in these parts that he is not even a Christian, but is devoted
to the worship of idols; and he has a hangman's temper [Note
37]. And this person, such as he is described to be, they have
taken {134} into their ranks, that they may be able to injure, to
plunder, and to slay; for in these things he is a great proficient,
but is ignorant of the very principles of the Christian faith.
§. 8.
15. Such are the machinations of these men
against the truth: but their designs are manifest to all the world,
though they attempt in ten thousand ways, like eels, to elude the
grasp, and to escape detection as enemies of Christ. Wherefore I
beseech you, let no one among you be deceived, no one seduced by them;
rather, considering that a sort of judaical impiety is invading the
Christian faith, be ye all zealous for the Lord; hold fast, every one,
the faith we have received from the Fathers, which they who assembled
at Nicća recorded in writing [Note
38], and endure not those who endeavour to innovate thereon. And
however they may quote phrases out of the Scripture, endure not their
compositions; however they may speak the language of the orthodox, yet
attend not to what they say; for they speak not with an upright mind,
but putting on such language like sheeps' clothing, in their hearts
they think with Arius, after the manner of the devil [Note
39] who is the author of all heresies. For he too made use of the
words of Scripture, but was put to silence by our Saviour. For if he
had indeed meant them as he used them, he would not have fallen from
heaven; but now having fallen through his pride [Note
40], he artfully dissembles in his speech, and oftentimes
maliciously endeavours to lead men astray by the subtleties and
sophistries of the Gentiles.
16. Had these expositions of theirs proceeded
from the orthodox [Note 41],
from such as the great Confessor Hosius, and Maximinus [Note
42] of Gaul, or his successor, or from such as Philogonius and
Eustathius [Note 43], Bishops
of the East [Note 44], or
Julius and Liberius of Rome, or Cyriacus of Mysia [Note
45], or Pistus and Aristćus of Greece, or Silvester and
Protogenes of Dacia, or Leontius and Eupsychius of Cappadocia, or
Cecilian of Africa, or Eustorgius of Italy, or Capito of Sicily, or
Macarius of Jerusalem, or Alexander of Constantinople, or Pederos of
Heraclea, or those great Bishops Meletius, Basil, and Longianus, and
the rest from Armenia and Pontus, or Lupus and Amphion from Cilicia,
or James and the rest from Mesopotamia, or our own blessed Alexander,
with others of the {135} same sentiments as these;—there would then
have been nothing to suspect in their statements, for the minds of
apostolical men are sincere and incapable of fraud. §. 9. But when
they proceed from those who are lured to advocate the cause of heresy,
and since, according to the divine proverb, The words of the wicked
are to lie in wait, and The mouth of the wicked poureth out
evil things, and The counsels of the wicked are deceit [Prov.
xii. 6. xv. 28. xii. 5.]: it becomes us to watch and be sober,
brethren, as the Lord has said, lest any deception arise from subtlety
of speech and craftiness; lest any one come and pretend to say, 'I
preach Christ,' and after a little while he be found to be Antichrist.
These indeed are Antichrists, whosoever come to you in the cause of
the Arian fanaticism.
17. For what defect is there among you, that any
one need to come to you from without? Or, of what do the Churches of
Egypt and Libya and Alexandria stand so much in need, that these men
should make a purchase [Note 46]
of the Episcopate as of wood and goods, and intrude into Churches
which do not belong to them? Who is not aware, who does not perceive
clearly, that they do all this in order to support their impiety?
Wherefore although they should make themselves mute, or although they
should bind on their garments larger borders than the Pharisees, and
pour themselves forth in long speeches, and practise the tones of
their voice [Note 47], they
ought not to be believed; for it is not the mode of speaking, but the
intentions of the heart and a godly conversation that recommend the
faithful Christian. And thus the Sadducees and Herodians, although
they had the law in their mouths, were put to rebuke by our Saviour,
who said unto them, Ye do err, not knowing the Scriptures, nor the
power of God [Mat. xxii. 29.]: and all men witnessed the exposure
of those who pretended to quote the words of the Law, as being in
their minds heretics and enemies of God [Note
48]. Others indeed they deceived by these professions, but when
our Lord became man they were not able to deceive Him; for the Word
was made flesh [John i. 14.], who knoweth the thoughts of men
that they are vain [Ps. xciv. 11.]. Thus He exposed time evasions
of the Jews, saying, If God were your Father, ye would love Me, for
I proceeded forth from the Father, and am come to you [John viii.
42. xvi. 28.] [Note 49]. In
like manner these men seem now to act; for they disguise their real
sentiments, and {136} make use of the language of Scripture in their
writings, which they hold forth as a bait for the ignorant, that they
may inveigle them into their own wickedness.
§. 10.
18. Consider, whether this be not so. If, when
there is no reason for their doing so, they write confessions of
faith, it is a superfluous, and perhaps also a mischievous proceeding,
because, when no question is proposed for consideration, they give
occasion for controversy of words, and unsettle the simple hearts of
the brethren, disseminating among them such notions as have never
entered into their minds. And if they profess to clear themselves in
regard to the Arian heresy, they ought first to remove the seeds of
those evils which have sprung up, and to proscribe those who produced
them, and then in the room of former statements to set forth others
which are sound; or else let them openly vindicate the opinions of
Arius, that they may no longer covertly but openly shew themselves
enemies of Christ [Note 50],
and that all men may fly from them as from the sight of a serpent. But
now they keep back those opinions, and for a pretence write on other
matters; just as if a surgeon, when summoned to attend a person
wounded and suffering, should upon coming in to him say not a word
concerning his wounds, but proceed to discourse about his sound limbs.
Such an one would be chargeable with utter stupidity, for saying
nothing on the matter for which he came, but discoursing on those
other points in which he was not needed. Yet just in the same manner
these men omit those matters which concern their heresy, and take upon
themselves to write on other subjects; whereas, if they had any regard
for the Faith, or any love for Christ, they ought first to remove out
of the way those blasphemous expressions uttered against Him, and then
in the room of them to speak and to write sound words. But this they
neither do themselves, nor permit those that desire to do so, whether
it be from ignorance, or through craft and artifice.
§. 11.
19. If they do this from ignorance they must be
charged with rashness, because they affirm positively concerning
things that they know not; but if they dissemble knowingly, their
condemnation is the greater, because while they overlook nothing in
consulting for their own interests, in writing about {137} faith in
our Lord they make a mockery, and do any thing rather than speak the
truth; they keep back those particulars respecting which their heresy
is accused, and merely bring forward passages out of the Scriptures.
Now this is a manifest robbery of the truth, and a practice full of
all iniquity; and so I am sure your piety will readily perceive it to
be from the following illustrations. No person being accused of
adultery defends himself as innocent of theft; nor would any one in
prosecuting a charge of murder suffer the accused parties to defend
themselves by saying, 'We have not committed perjury, but have
preserved the deposit which was entrusted to us.' This would be mere
child's play, instead of a refutation of the charge and a
demonstration of the truth. For what has murder to do with a deposit,
or adultery with theft? The crimes are indeed related to each other as
proceeding from the same evil heart; yet in respect to the refutation
of an alleged offence, they have no connection with each other.
20. Accordingly as it is written in the Book of
Jesus the son of Nave, when Achan was charged with theft, he did not
excuse himself with the plea of his zeal in the wars; but being
convicted of the offence was stoned by all the people. And when Saul
was charged with negligence and a breach of the law, he did not
benefit his cause by alleging his conduct on other matters. For a
defence in one sort will not operate to obtain an acquittal in another
sort; but if all things should be done according to law and justice, a
man must defend himself in those particulars wherein he is accused,
and must either disprove the past, or else confess it with the promise
that he will do so no more. But if he is guilty of the crime, and will
not confess, but in order to conceal the truth speaks on other points
instead of the one in question, he shews plainly that he has acted
amiss, nay, and is conscious of his delinquency. But what need of many
words, seeing that these persons are themselves the accusers of the
Arian heresy? For since they have not the boldness to speak out, but
conceal their blasphemous expressions, it is plain that they know that
this heresy is separate and alien from the truth. But since they
conceal this and are afraid to speak, it is necessary for me to strip
off the veil from their {138} impiety, and to expose the heresy to
public view, knowing as I do the statements which the Arians formerly
made, and how they were cast out of the Church, and degraded from the
Clergy. But here first I ask for pardon [Note
51] of the foul words to which I am about to give utterance, since
I use them, not because I thus think, but in order to convict the
heretics.