Epiphanius: Ancoratus Chapter 10

(1) For nothing is able to be without two or three testimonies. For in them <even in the faith> of those in the Law, of those who acknowledged only the Father, was established through a mystery, except that they might receive the power of the Son, and might be empowered through the testimonies of the Father and Son, and through the third testimony might receive the Holy Spirit and be filled,

(2) with the expressions of the Cherubim and Seraphim manifestly proclaiming aloud thrice, “Holy, Holy, Holy.”

(3) For no through two expression of Cherubim is the praise in heaven perfected, nor do the same holy and invisible spiritual living beings proclaim a fourth thing, nor do they render a fourth expression, nor only one, but three single expressions: “Holy, Holy, Holy.”

(4) And the do not say, “Holies, Holies,” in order that they might not proclaim a single, multi-named thing nor conceal the number of the three. But three times they give the proclamation of holiness, uniformly and singularly they chant the phrase, in order that they may not name polythiesm.

(5) For God is one, Father in Son, Son in Father with Holy Spirit. And because of this, “the holy one resting among the holy ones,” the true Father is enhypostatic and the true Son is enhypostatic and the true Holy Spirit is enhypostatic, being three, one divinity, oneĀ ousia, one praise, one God.

(6) You named the Son, you embraced the Trinity in your thinking. You possessed the Holy Spirit; you have been deemed worthy of the Fatherly power and of the Son of God. You praised the Father; you indicated the Son and the Holy Spirit. But not according to a coalescence:

(7) For the Father is the Father; the Son is the Son; the Holy Spirit is the Holy Spirit. But the Trinity has not been alienated from unity and identity. The Father is honoured insofar as he is Father; the Son is honoured insofar as he is Son; the Holy Spirit is honoured insofar as he is true Spirit as “Spirit of God.”

(8) Thus the Only-begotten says, “the one honouring the Father honours the Son.” For in saying “Father,” you indicate the Son, and you honour the Son. And the “one honouring the Son honours the Father.” For in your naming the Son, you honour the Father, affirming Christ is not inferior to the Father.

Chapter 11

(1) For if among us men such a thought is absent and we do not wish our sons weaker or inferior to the honour of their fathers (for dishonour against sons is analogous to [dishonour] against fathers), how much more would God and father not ever wish that his Son be inferior?

(2) Accordingly the one who supposes that the Son, truly of the Father, is lacking the glory of the Father, rather dishonours <the Father>; instead of honour, he is being carried away by ignorance.

(3) So, as <the Son> reveals the Father, saying, “No one knows the Father, if not the Son, and no one knows the Son if not the Father,” thus I dare say that no one knows the Spirit if not the Father and the Son, from whom he [the Spirit} proceeds and from who he receives.

(4) How do they dare say that the Spirit is alien from God, those who especially are possessed by madness and not by truth, those who do not learn the true expression of the trustworthy and holy Paul the Apostle, to whom the chief of the Apostles, Peter, the one worthy to hold the keys of the kingdom, gave his right hand, the one [Paul] hearing from heaven: “Saul, Saul, why do you persecute me?”

(5) the one being worthy to hear: “inexpressible statements, which are not permitted for a man to speak,” the one saying, “No one knows the things of man, except the spirit of man dwelling in him,” the one wishing form the illustration of the man might not represent God, but with the illustration he might reveal a part of things above?

(6) Fr all creation, gathered together, of angels and archangels, of the Cherubim and Seraphim with the heavenly host, both of heaven and earth, of earthly things, of heavenly things, and of things beneath the earth, both of luminaries and of stars, both of dry lands and of waters and of all things in general which are in heaven and on earth, is not able to display, nor with an analogy to be compared to, its master.

(7) For according to grace he gives his image to man, saying: God made man; according to the image of God he made him.” For by a gift of every man has the image, but no one will be likened to his master.

(8) For one thing is invisible and the other visible; one is immortal and the other capable of death, and one is the whole fount of wisdom and has all things that have been perfected in himself. but the man who possesses a gift in part is left without the most perfect things, unless God wills to furnish perfect things through a gift, according to worth, to those who are being provided for.