錨定之書 第 1 章 第 6/12 段

for it seemed good to the Holy Spirit to lay upon them no other burden except the necessary things — as Paul might say, 'I say, not I, but the Lord: let not a wife be separated from her husband';

and they passed through Phrygia and the region of Galatia, having been forbidden by the Holy Spirit to speak the word in Asia;

and when they had come to Mysia, they tried to go into Bithynia, but the Spirit did not allow them — as Christ might say, 'Go and baptize all nations,' or 'Carry no bag, no staff, nor sandals';

who, it says, told Paul through the Spirit not to go up to Jerusalem; or as Agabus said, 'Thus says the Holy Spirit: the man whose belt this is...' — similar to how Paul said, 'Do you seek proof of the Christ who speaks in me?' or 'Remember the words of the Lord, that he himself said, "It is more blessed to give than to receive."'

'And now, behold, I go bound by the Spirit' — as Paul might say, 'a prisoner of Jesus Christ';

'except that the Spirit testifies to me in every city, saying' — similar to saying, 'the Lord bears witness to my soul that I do not lie';

'in power, according to the Spirit of holiness' — similar to saying, 'Holy is he who rests among the holy ones';

and 'circumcision of the heart in the Spirit' — similar to saying, 'and you were circumcised with a circumcision not made by hands, in the putting off of the body of sins, in the circumcision of Christ';

'if indeed the Spirit of God dwells in you' — similar to saying, 'as you received Christ, so walk in him,' and 'the Spirit of the Lord spoke in me, and his word was upon my tongue';

and 'having the firstfruits of the Spirit' — similar to saying, 'Christ is the firstfruits';

'but the Spirit himself intercedes for us beyond measure' — similar to saying, '[Christ] who is at the right hand of God, who also intercedes for us';

'that the offering of the Gentiles might become acceptable, being sanctified in the Holy Spirit' — similar to saying, 'and may the Lord sanctify you, that you may be sincere and blameless unto the day of Christ';

'but to us God has revealed them through his Spirit' — similar to saying, 'when he who set me apart from my mother's womb, through his grace, was pleased to reveal his Son in me';

'but we did not receive the spirit of the world, but the Spirit that is from God' — similar to saying, 'Examine yourselves, whether Christ is in you.'

'You are the temple of God, and the Spirit of God dwells in you' — this is like saying, 'I will dwell in them and walk among them, and I will be their God, and they shall be my people.'

But he also speaks of both justification and grace as coming from both [the Son and the Spirit]:

'But you were justified in the name of our Lord Jesus Christ and in the Spirit of our God' — this is like saying, 'Being justified by faith, we have peace with God through our Lord Jesus Christ.'

'No one can say Jesus is Lord except by the Holy Spirit,' and 'no one can receive the Holy Spirit except from the Lord.' 'There are varieties of gifts, but the same Spirit; and there are varieties of ministries, but the same Lord; and there are varieties of activities, but it is the same God who works all things in all.' And 'from glory to glory, even as from the Lord, the Spirit.'

'And do not grieve the Holy Spirit, by whom you were sealed for the day of redemption' — this is like saying, 'Or do we provoke the Lord to jealousy? Are we stronger than he?'

'But the Spirit expressly says' — this is like saying, 'Thus says the Lord Almighty.'

'...the Father, and we will make our home with him.'

Isaiah says, 'And the Spirit of God [rests] upon him'; and Christ [says], 'The Spirit of the Lord is upon me, for which reason he has anointed me'; and 'Jesus of Nazareth, whom God anointed with the Holy Spirit'; or 'The Lord has sent me, and his Spirit.'

And clear also is the voice of the Seraphim, crying, 'Holy, holy, holy, Lord Sabaoth.'

But if you hear that, 'being exalted at the right hand of God and having received from the Father the promise of the Spirit' — or, 'to wait for the promise of the Father which you heard' — or that 'the Spirit drives him out into the wilderness' — or that he himself says, 'do not be anxious about what you are to say, for it is the Spirit of my Father speaking in you' — or, 'if I cast out demons by the Spirit of God' — or, 'whoever blasphemes against the Holy Spirit will not be forgiven,' and so on — or, 'Father, into your hands I will commit my spirit,' and so on — or, 'the child grew and became strong in spirit' — or, 'Jesus, full of the Holy Spirit, returned from the Jordan' — or, 'Jesus returned in the power of the Spirit' — or, 'that which is born of the Spirit is spirit' (which is like saying, 'that which was made, in him was life') — or, 'and I will ask the Father, and he will give you another Advocate, the Spirit of truth' — or, 'why has Satan filled your heart, Ananias, that you should lie to the Holy Spirit,' Peter [said]? And after that: 'you have not lied to men, but to God' — therefore [the Spirit is] God from God, and the Holy Spirit is God, to whom those who embezzled part of the price of the field lied — or, 'who was manifested in the flesh, justified in the Spirit' — than this I have nothing greater to say.

'From whom,' it says, 'is Christ according to the flesh, he who is God over all'; 'Believe,' it says, 'on the Lord Jesus and you will be saved'; and 'he spoke to them the word of the Lord,' it says, 'and having brought them into his house, he set food before them and rejoiced with his whole household, having believed in God'; or 'that in the beginning was the Word, and the Word was with God, and the Word was God'; or 'that they might adorn the teaching of God our Savior'; or 'for the grace of God and Savior has appeared to all men, training us'; or 'awaiting the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ.'

The ministry of the Spirit and of the Word is one and the same.

'Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the church of God' — this is like saying, 'I thank Christ Jesus our Lord, who has strengthened me, because he judged me faithful, appointing me to the ministry.'

The Son and the Holy Spirit, then, work together with the Father, as has been demonstrated.

'For by the word of the Lord the heavens were established, and by the breath of his mouth all their host.'

And the Holy Spirit is to be worshipped.

'For those who worship God must worship in spirit and in truth.' But if these [the Son and the Spirit] work together [with the Father], then a creature does not produce a creature, nor does the Godhead become created, nor is God known within measure or circumscription.

For he is uncircumscribed, uncontainable, inconceivable, containing all the works of God.

'For,' it says, 'they worshiped and served the creature rather than the Creator, and became fools.'

For how is it not folly to make a god of a creature, and to set aside the first commandment which says, 'Hear, O Israel: the Lord your God, the Lord, is one'?

'There shall be no new god among you.'

In the holy Scriptures different names are given to the Father and the Son and the Holy Spirit: of the Father — 'Father,' 'Almighty,' 'Father of all,' 'Father of Christ';

of the Son — 'Word,' 'Christ,' 'true light';

of the Holy Spirit — 'Paraclete,' 'Spirit of truth,' 'Spirit of God,' 'Spirit of Christ.'

But [he is also called], as one most resplendent — power, wisdom, life.

But if God the Father is light, then the Son is light from light, and therefore [he is he who is said to] dwell in unapproachable light.

And God is wholly power, and therefore the Son is 'Lord of hosts';

God is wholly wisdom, therefore the Son is wisdom from wisdom, in whom are hidden all the treasures of wisdom;

and God is wholly life, therefore the Son is life from life;

'for I am the truth and the life.'

And the Holy Spirit [is] from both [Father and Son], Spirit from Spirit.

'For God is spirit' — the Godhead is the giver of gifts, most true, illuminating, comforting, declaring the counsels of the Father.

For as the Son is called 'Angel of Great Counsel,' so also is the Holy Spirit.

'But we have received,' it says, 'the Spirit of God, that we might know the things freely given to us by God' — 'which things we also speak, not in words taught by human wisdom, but in words taught by the Spirit, comparing spiritual things with spiritual.'

Do we then say that there are two Sons, and how then is he only-begotten? By no means — who are you, O man, who answer back to God? For if he calls the one from him 'Son,' and the Holy Spirit that [proceeds] from both — these, understood by the saints only through faith, luminous and light-giving, possessing a luminous activity and producing concord with the Father of light himself — hear by faith, O man, that the Father is the Father of a true Son, wholly light, and the Son is the Son of a true Father, light from light, not as things made or created [are so named] by appellation alone;

and the Spirit — the Holy Spirit is the Spirit of truth, a third light, from the Father and the Son.

But all other things [are so called] by adoption or by appellation, not being like these [Father, Son, Spirit] in activity or power or light or thought;

as one might say, 'I have begotten and exalted sons'; or as one might say, 'I said, you are gods, and all of you sons of the Most High'; or as one might say, 'who has begotten the drops of dew'; or as one might say, 'from whom every family in heaven and on earth [is named]'; or as one might say, 'I am he who establishes the thunder and creates the wind.'

For the true Father is not like the rest of fathers or patriarchs, having begun to be Father, or ever ceasing in time to be Father.

For if he begins to be Father, then he was once the son of another father, before he became the father of the Only-begotten;

but by analogy, fathers [too] are understood as children of [other] fathers, and one could trace this genealogy to infinity without ever finding the truly [first] father.

Nor is the true Son, like the rest of children by adoption, new/recent in being Son.

For if he is new/recent in being Son, then there was once a time when the Father was not the Father of the Only-begotten.

Nor is the Spirit of truth, like the rest of spirits, created or made; nor is he who is called the Angel of Great Counsel like the rest of angels.

For some things have a beginning and an end, while others have a beginning and a power beyond conception;

and some create all things unto endless ages, working together with the Father, while others are created by these, according to their will;

and some serve/worship these, while others are the object of worship by the whole of creation;

and some heal the things made, while others receive healing from them;

and some are judged according to their worth, while others possess the righteous judgment;

and some exist in time, while others do not exist in time;

and some illuminate all things, while others are illuminated by these;

and some call the immature ones up to the heights, while others are called by the Perfect One;

and some bestow gifts on all, while others receive gifts;

and, to speak once for all: some hymn the holiness [of God] in the heaven of heavens and the rest of the invisible places, while others, being hymned, worthily bestow their gifts on the worthy.

Now Scripture speaks of very many spirits:

'who makes his angels spirits, and his ministers a flame of fire'; and 'let every spirit praise the Lord.'

And the gift of the discernment of spirits is given to the worthy.

[Some spirits] are heavenly, rejoicing in the truth; others are earthly, apt for deceit and error; others are subterranean, children of the abyss and of darkness;

for, it says, [the demons in] the Gospel besought him that he would not send them away to depart into the abyss;

and likewise he gave orders to the spirits; and he drove out spirits by a word, and did not allow them to speak.

And there is spoken of a 'spirit of judgment' and a 'spirit of burning'; there is also spoken a 'spirit of the world' — 'but we,' it says, 'have not received the spirit of the world'; and also a 'spirit of man' — 'for who among men knows the things of a man, except the spirit of the man within him?'; and 'a spirit that goes and does not return';

'because the wind passed through it, and it will not be'; and 'you will take away their spirit, and they shall perish'; and 'the spirit of the prophets.'

'The spirits of the prophets,' it says, 'are subject to the prophets'; and 'behold, a lying spirit stood before the Lord and said to him, By what means will you deceive Ahab?'; and 'I will be,' it says, 'a lying spirit in the mouth of the prophets.' And there is spoken a 'spirit of compunction,' and a 'spirit of cowardice,' and a 'spirit of divination,' and a 'spirit of fornication,' and a 'spirit of tempest,' and a 'spirit full of much talk,' and a 'spirit of infirmity,' and an 'unclean spirit,' and a 'deaf spirit,' and a 'dumb spirit,' and a 'stammering spirit,' and a 'spirit exceedingly fierce, which is called Legion,' and the spiritual [powers] of wickedness.

Countless are the sayings concerning spirits, for the wise.

But just as the many 'sons' [are so called] by adoption or by name, and not in truth, because they have a beginning and an end sinfully, so also there are very many 'spirits' by adoption or by name, even if some are sinful; but the Holy Spirit alone is called the Spirit of the Father and of the Son, the Spirit of truth, and the Spirit of God, and the Spirit of Christ, and the Spirit of grace.

For he bestows the good differently on each: to one a spirit of wisdom, to another a spirit of knowledge, to another a spirit of might, to another a spirit of healings, to another a spirit of prophecy, to another a spirit of discernment, to another tongues, to another interpretations, and the rest of the gifts, as it says — 'but one and the same Spirit, distributing to each as he wills.'

Concerning this the Lord [says]: 'When the Advocate comes, whom I will send to you, the Spirit of truth, who proceeds from the Father, he will bear witness of me'; and 'I still have many things to say to you, but you cannot bear them now.'

'When he comes, the Spirit of truth, he will guide you into all the truth.'

'For he will not speak from himself, but whatever he hears he will speak, and he will declare to you the things that are to come.'

'He will glorify me, for he will take of mine and declare it to you' — and 'will declare all things to you.'

If, then, it proceeds from the Father, and, as the Lord says, 'will receive of mine' — in the manner that no one knew the Father except the Son, nor the Son except the Father — so I dare to say that neither [does anyone know] the Spirit except the Son, from whom he receives, and the Father, from whom he proceeds; and neither [does anyone know] the Son and the Father except the Holy Spirit, who truly glorifies, who teaches all things, who testifies concerning the Son — who is from the Father, who is from the Son — the sole guide of truth, the expositor of the holy laws, the instructor of the spiritual law, the leader of the prophets, the teacher of the apostles, the luminary of the evangelical doctrines, the chooser of the saints, the true light from the true light.

a natural Son, a true Son, a genuine Son, alone from the Alone, together with him; and the Spirit too [is] with him — not a son, but named Spirit.

This is the God who is glorified in the Church:

the Holy Spirit forever, exalted from the Exalted One, and most high, intellective, possessing immeasurable glory, to whom created things and made things are subject — simply all things without exception, each one measured and encompassed [by him].

One Godhead is proclaimed especially in Moses; a duality is vehemently preached in the Prophets; a Trinity is manifested in the Gospels — fitting itself more, according to times and generations, to the righteous, for knowledge and faith.

And the knowledge of her is immortality, and from faith in her comes adoption as sons.

But first she expresses the ordinances of the flesh, raising up, as it were, the outer precinct of the temple, in Moses;

and secondly she sets forth the ordinances of the soul, adorning, as it were, the holy place, in the rest of the prophecies;

and thirdly, the ordinances of the spirit, arranging, as it were, the mercy-seat and the holy of holies, in the evangelical [writings], for her own indwelling;

and a holy tabernacle, a holy temple — which has as its only inhabitant the righteous man, who dwells together with these [ordinances].

And in it dwells one infinite Godhead, one incorruptible Godhead, one inconceivable Godhead, incomprehensible, indescribable, invisible, knowing herself alone, manifesting herself to whom she wills, raising up witnesses for herself, calling, predestining, glorifying, exalting from Hades, sanctifying — uniting again, for her own glory and faith, these three: heavenly, earthly, and subterranean things; spirit, soul, flesh; faith, hope, love; things past, present, and to come; age of age, ages of ages, sabbath of sabbaths; circumcision of the flesh, circumcision of the heart, circumcision of Christ in the putting off of the body of sins.

And in general she purifies for herself all things, the invisible and the visible — thrones, dominions, principalities, authorities, powers.

And in all things the same holy voice [resounds], crying 'Holy, Holy, Holy' from glory to glory, glorifying the Father in the Son, and the Son in the Father, together with the Holy Spirit, to whom be glory and dominion unto the ages of ages. Amen.

And let him who so believes say: 'So be it, so be it.'

Now concerning the Trinity and the consubstantiality of God the Father and the Son and the Holy Spirit, we, being weak and unlearned, devising nothing cleverly, nor giving ourselves over to the cunning of men, but rather gathering testimonies from the divine Scriptures, have in part collected [them] for those who wish [it], for the discovery of the faithful and the refutation of the ill-believing and vainglorious.

For great is the power of faith in the Holy Spirit, proclaimed in various ways throughout all the divine Scriptures.

And since the security of our salvation is the secure confession concerning the incarnation of our Savior and his coming in the flesh, and the confirmation of hope, and [the confession] concerning the resurrection of the dead and our own regeneration, again adding a little to this our labor, for those who wish to study more accurately, we persist, gathering from the same divine Scriptures and adding to our discourse.

For since, as we have already been taught in the foregoing, our Lord himself, in his Gospel, having said to his own disciples, 'Go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit, teaching them to keep the commandments which I commanded you' — he himself, the holy hypostatic Word, who came forth from the Father, through whom the ages came to be, through whom times and seasons [came to be]—

for there was no season nor time before the Son.

For if there had been time before the Son, then time would be greater than the Son; and how then [would it be true that] 'all things came to be through him, and without him nothing came to be that has come to be'? For whatever has come to be, has come to be through him, but he himself is uncreated and ever-existing;

for the Father always existed, and his Holy Spirit always existed.

For if there was time before the Son, then again another [time] will have to be sought, through which the time before the Son also existed, and then countless [speculations], turning into a fantasy lurking within human conjecture, will divert our reasoning, or rather into a fornication of thoughts, and not [a concern] about soundness of mind [the text is corrupt here].

So then, [there was] no time before the Son, since the Son did not come to be through times, but rather times, and the angels, and all the other created things [came to be] through the Son.

There was never a time when the Son was not, nor was there ever [a time] when the Spirit was not.

But some, misreading and not understanding, think to divide the reading at the words 'all things came to be through him, and without him nothing came to be' — setting the saying down only up to this point — [thereby] entertaining a suspicion of blasphemy against the Holy Spirit;

but they err concerning the reading, and from the error of the reading they stumble, turning [thereby] into blasphemy.

But the reading is as follows:

'All things came to be through him, and without him came to be nothing that has come to be' — that is to say, whatever has come to be, came to be through him.

Therefore the Father always existed, and the Son always existed, and the Spirit breathes forth from the Father and the Son, and neither the Son is created, nor the Spirit created;

but the things after the Father and the Son and the Holy Spirit, all being created and generated, not existing at some point, came to be from the Father and the Son and the Holy Spirit, through the ever-existing Word, together with the ever-existing Spirit.

Through this Word, then, all created things have come to be — [through] the heavenly King, the hypostatic Word, our Savior and Benefactor.

For the Savior himself, the Holy One, who came down from the heavens, who deigned to work our salvation in the virginal workshop, who was born again of Mary, having been conceived through the Holy Spirit, who took flesh, the Word who became flesh, who was not changed in nature, who together with the Godhead took on manhood, who is perfect from the Father, who fulfilled the perfect economy, came into the world for our sake and for our salvation;

who took human flesh and soul, being perfect from the Father, having become man among us not in appearance, but in truth, having refashioned into himself a perfect man from Mary the God-bearer, through the Holy Spirit;

not having dwelt in a man, as he was accustomed to speak in the prophets and to dwell [in them] with power and to work [in them], but the Word himself having become flesh — not changed from being God, not having converted the Godhead into manhood, but together with the very fullness of his own Godhead and with the very hypostasis of God the Word, who is also hypostatic, having comprehended together [within himself] the being of man and whatever a man is.

And by 'man' I mean one perfect, having whatever is in man, and such things as a man [has];

this [man] the Only-Begotten came and took, so that in the perfect man he, being God, might perfectly work the whole of salvation, leaving out nothing of man, lest the part left out should again become a portion of the devil's food.

And if some say that he took flesh alone, but not a soul, weaving together fables and mythically diverting the Scripture into myths — [relying] on the saying, 'but we have the mind of Christ' — let them understand from this very saying that those who say 'but we have the mind of Christ' had their own mind, and did not spit this out.

And if, while having their own [mind], they also had it together with the mind of Christ, they partook of both — the mind of Christ being able to improve [it], and their own [mind] thinking rightly.

Let them know the same also concerning Christ: that, being God, and there being mind in himself, he had the mind of man together with the flesh, and had taken a soul.

Therefore it was not the case that [the human mind], as belonging to man, led him astray; but he himself became the orderer, the corrector, and the improver of the mind.

For just as he took flesh without being overcome by the flesh, so also, having taken the mind, he was not overcome by the mind.

On the contrary, then, and even more grievously, such people fall into a difficult contradiction.

For, it says, 'the works of the flesh are fornication, adultery, licentiousness, and things like these,' and 'those who are in the flesh cannot please God,' and 'the flesh lusts against the Spirit.'

But concerning the mind, it says: 'I will sing with the spirit, and I will sing also with the mind,' and that 'my mind is unfruitful,' or 'is fruitful.'

For God has set the mind — which Scripture is accustomed to call 'the heart' — as, so to speak, the governor and charioteer of the whole vessel, the discerner of good and bad things, the tester of the things that arise within us.

For the mind discerns words, while the throat tastes food.

The mind in man is discerning, but not yet assenting, unless it gives itself over to a turning [aside].

Why then did it seem good to some to cast this out from the Lord's incarnation? And what have they gained, having turned life rather into disorder? Or how has this harmed us, or benefited us, so to speak, that they might help Christ? Or that they might do him this great favor and say concerning him that he did not take a mind? For 'the Galatians' are 'foolish,' and 'the Cretans' are 'always liars,' and 'Ephraim' is 'a dove without sense';

but our Lord, having become man, took up perfectly all things into [this] life; or rather, he himself, having become the fashioner of his own body, took, or rather placed within, for himself, the soul.

But some, wishing to make deficient the incarnate coming of Christ and the perfect economy in him — I know not what they were thinking — wrongly said that Christ did not take a mind.

Yet it is not on account of the mind [itself] that they appear [to say this];

for these [people] suppose the mind to be a hypostasis, and they dare to say that it is, by nature, that which Scripture is accustomed to call, in man, 'spirit,' as the Apostle says: 'that your spirit and soul and body may be kept whole at the coming of our Lord Jesus Christ.'

For if the spirit is the mind, and the mind is the spirit, as they themselves suppose, but the soul is another hypostasis distinct from the mind and from the spirit, then no longer [are there] two hypostases in man gathered together into one hypostasis; no longer is only the soul hypostatic and the body hypostatic, but we have found, then, four:

the mind one hypostasis, the soul another hypostasis, the spirit another hypostasis, the body another hypostasis.

And if we investigate further, there will be still more;

for since man possesses many names, both 'the inner man' and 'the outer man,' and Scripture has spoken all these things with a [particular] meaning, constraining our understanding, so that we should leave out nothing of salvation, nor should any pretext arise for us to depart from what lies before us.

For these things are in man:

but it is not necessary to be over-curious [about this].

Nevertheless, according to their reasoning, if the mind is the spirit and the spirit is the mind, and these exist apart from the soul, then again by what reasoning does he say, 'I will sing with the spirit, I will sing also with the mind'? For by this he has demonstrated that the spirit is not the mind, nor the mind the spirit.

Then again, [Scripture, in saying] 'the soul that sins, it shall die,' has not declared [this] apart from the body;

or, it says, 'there were in the ship about seventy souls,' and by no means were they souls without bodies, but bodies together with souls;

and again, custom is accustomed to call man by [just] one name, [as when we say] that [someone] is master of eighty bodies, [though] by no means without souls.

The Word, then, having become flesh, was not without a soul, just as [he was] not without any of the [human] reality.

For it is not the case that, when it [Scripture] says 'soul,' it has declared [it to be] without a body; nor, when we say 'bodies,' do we think of them as being without a soul.

[Does he attain] salvation, the one who thinks such things? For we ourselves can think the mind to be nothing other, nor can we call this a hypostasis by itself, but rather the composite and rational and thinking [faculty] in each of those who are not deceived — the notion, so to speak, of the man.

As eyes are in the body, so is the mind in the soul.

But again, we do not say even this contentiously, but simply [that this is] the faculty of understanding in men.

What then is man? Soul, body, mind, and whatever else there is.

What then did the Lord come to save? A perfect man, assuredly.

Therefore, then, he took perfectly all the things that are in him.

Since whence, then, were these things fulfilled in him — things that were prophesied and corresponded to a man consisting of mind, body, soul, and the whole becoming-man, without sin? For the divine word plainly sets this before us, saying: 'Behold, my beloved servant shall understand, whom I have chosen, in whom my soul was well pleased; I will put my Spirit upon him,' and so on.

Where, then, was 'he shall understand' fulfilled? If indeed in the divinity, is the divinity then in need of understanding? Let it not be!

For this is fulfilled in the Lord's humanity.

But if it has been fulfilled with respect to the Lord's humanity, how shall a becoming-man that exists without a mind understand? This is impossible.

For if 'he shall understand' is referred wholly to Christ, and Christ is God the Word from above, who became flesh from Mary, and who, having become man, lived among us according to what is written, then without doubt he received the dispensation together with the mind, since understanding is fitting to it.

For this reason the Gospel says concerning him, 'he advanced in wisdom and stature.'

Not that the divinity admits of increase in stature, nor is it lacking in wisdom, being wholly wisdom itself.

Rather, it was the Savior's becoming-man that advanced in wisdom, that becoming-man not existing apart from mind, since otherwise it could not even have become wise.

And it advanced in stature as the child grew up, as is indeed true.

But if it is imagined that, because he took a mind, sin is thereby to be understood as implied, then all the more so, if we grant that he took flesh — apart from which sin is never accomplished —

for the works of the flesh are manifest.