and pliable, it yields readily to the alterations impressed upon it by God. It is for them, however, to show us plainly how it can possibly be that the like and the unlike should be predicated as subsisting together in God and matter. For it becomes necessary thus to think of one as a superior to either, and that is a thought which cannot legitimately be entertained with regard to God. For if there is this defect of generation which is said to be the thing like in both, and if there is this point of difference which is conceived of besides in the two, whence has this arisen in them? If, indeed, God is the ungenerated, and if this defect of generation is, as we may say, His very essence, then matter cannot be ungenerated; for God and matter are not one and the same. But if each subsists properly and independently -- namely, God and matter -- and if the defect of generation also belongs to both, then it is evident that there is something different from each, and older and higher than both. But the difference of their contrasted constitutions is completely subversive of the idea that these can subsist on an equality together, and more, that this one of the two -- namely, matter -- can subsist of itself. For then they will have to furnish an explanation of the fact that, though both are supposed to be ungenerated, God is nevertheless impassible, immutable, imperturbable, energetic; while matter is the opposite, impressible, mutable, variable, alterable. And now, how can these properties harmoniously co-exist and unite? Is it that God has adapted Himself to the nature of the matter, and thus has skilfully wrought it? But it would be absurd to suppose that God works in gold, as men are wont to do, or hews or polishes stone, or puts His hand to any of the other arts by which different kinds of matter are made capable of receiving form and figure. But if, on the other hand, He has fashioned matter according to His own will, and after the dictates of His own wisdom, impressing upon it the rich and manifold forms produced by His own operation, then is this account of ours one both good and true, and still further one that establishes the position that the ungenerated God is the hypostasis (the life and foundation) of all things in the universe. For with this fact of the defect of generation it conjoins the proper mode of His being. Much, indeed, might be said in confutation of these teachers, but that is not what is before us at present. And if they are put alongside the most impious polytheists,  these will seem the more pious in their speech.
 In Eusebius, Præpar. Evangel., book vii. ch. 19.  Eusebius introduces this extract thus: "And I shall adduce the words of those who have most thoroughly examined the dogma before us, and first of all Dionysius indeed, who, in the first book of his Exercitations against Sabellius, writes in these terms on the subject in hand." [Note the primary position of our author in the refutation of Sabellianism, and see (vol. v.) the story of Callistus.]  patheten.  pros tous atheotatous polutheous.
 Eusebius introduces this extract thus: "And I shall adduce the words of those who have most thoroughly examined the dogma before us, and first of all Dionysius indeed, who, in the first book of his Exercitations against Sabellius, writes in these terms on the subject in hand." [Note the primary position of our author in the refutation of Sabellianism, and see (vol. v.) the story of Callistus.]
 pros tous atheotatous polutheous.