1 3 That God is the proper and eternal Father of his own eternal Son is now * Αὐτὸ τὸ ὄνο- be confidered. In general then we may fafely observe, that in the very * name dic. Theod. 1. 2. . 8. Infinua tur nobis in Patre autori tas, in filio nativitas. S. August. πατρὶ οἰκεῖον να τῷ εἶναι αὐ L. 1. c. 4. Now that privilege or * priority consisteth not in this, that the essence or attributes of the one are greater than the effence or attributes of the other; (for we shall hereafter demonstrate them to be the fame in both) but only in † το μαλλήτῳ this, that the Father hath that essence of himself, the Son by communication ἀξίωμα φυ- from the Father. From whence he acknowledgeth that he is a from him, λακλέον, μηδέ- that heb liveth by him, that the Father gave him to have life in himself, το ταίτιον and generally referreth all things to him, as received from him. Wherefore in λέδοντας. Alex. this sense some of the Ancients have not stuck to interpret those words, d the Faapud Theod. ther is greater than I, of Christ as the Son of God, as the fecond Perfon in the * Ἡμας bleffed Trinity; but ftill with reference not unto his Effence, but his Genera*** αἰτίων tion, by which he is understood to have his Being from the Father, who only πρὸς τὰ ἐξ hath it of himself, and is the original of all power and essence in the Son. I αὐτῶν χέσιν, προλετάχθαι can of mine own self do nothing, faith our Saviour, † because he is not of himτο 48 πατέ- felf; and whosoever receives his Being, muft receive his power from another, Η φύσεως - especially where the essence and the power are undeniably the fame, as in God φορὰν ἀκέτι. they are. The Son then can do nothing of himself, but what be feeth the Father do, because he hath no * power of himself, but what the Father gave : L. 1. a John 7.29. John 6. 57. John 5.26. d John 14.28. μείζων, εἶπεν, ὁ μεγέθη τινὶ, ἐδὲ χρόνῳ, ἀλλὰ λὰ τ ἐξ αὐτὸ τὸ πραζερου χύνησιν. S. Athanas. contra Arianos. 1. 2. Λείπε) τοίνυν κ τ ὁ αἰτίας λόδον ἀνταύθα τὸ μείζον λέΓεας. ἐπειδή για το πατρὸς ἡ ἀρχὴ τῷ ἐῷ, κ, τέτο μείζων ὁ πατὴς, ὡς αἴτιο κὶ ἀρχὴ, διὸ κὶ ὁ κύριθ εἶπεν, Ὁ παλὴς με μεί ζων με έσι καθό παλης δηλονότι. τὸ ἢ παλῆς τὸ ἄλλο (ημαίνει, ἢ ἐχὶ τὸ, αίτια εἶναι κὶ ἀρχὴ τὸ ἐξ αὐτῶ Χυνηθένια; S. Bafil. contra Eunom. l. 1. And the same S. Bafil doth not only acknowledge this to be true in respect of the Divine Nature of Christ, but thinketh the Divinity of the Son may be proved from hence. Εδώ κὶ ἐκ ταύτης ὁ φωνῆς, τὸ ὁμούσιον εἶναι ἢ τὸν τῷ πατρὶδηλδας πεπίς ουκα· τὰς γδ (υΓκρίσεις οἶδα κυρίως ἐπὶ ἢ ὁ αὐτῆς φύσεως γινομθύας ἄγΓελον γὸ ἀγδέλες λέδο ρα φαμθύ, κ S. Bafil. con- Η μπεν μείζονα, κὶ ἄνθρωπον ἀνθρώπες δικαιότερον, και πληνὸν πληνᾶ ταχύτερον, εἰ τοίνιω αἱ (υγκρίσεις έπι τ ὁμοειδῶν γίνον), And 1 * Job. 5.26. And being he gave him all the power, as communicating his entire and undivided Effence, therefore what things foever he doth, these alfo doth the Son likewise, by the fame power by which the Father worketh, because he had received the fame Godhead in which the Father subsisteth. There is nothing more intimate and effential to any thing than the life thereof, and that in nothing fo confpicuous as in the Godhead, where life and truth are so infeparable, that there can be no living God but the true, no true God but the living. * The Lord is the true God, be is the living God, and an everlast-a Jer. 10. 10, ing King, faith the Prophet Jeremy; and S. Paul putteth the Theffalonians bi Theff. 1. 9. in mind, how they b turned from Idols, to serve the living and true God. Sicut habet Now life is otherwise in God than in the Creatures: in him originally, in Pater vitam them derivatively in him as in the fountain of absolute perfection, in them in femetipfo, by way of dependence and participation: our life is in him, but his is in Filio vitam himself; and * as the Father hath life in himself, so bath he given to the habere in feto have life in himself: † both the fame life, both in themselves, both metipfo: in the fame degree, as the one, so the other; but only with this difference, terfit inter the Father giveth it, and the Son receiveth it. From whence he profefsseth of Patrem & Filium, quia himself, that the living Father fent him, and that he liveth | by the Fa- Pater habet ther. Son fic dedit & ut hoc folum in vitam in fe metipfo quam nemo ei dedit, Filius autem habet vitam in semetipfo quam Pater dedit. S. Aug. Traft. 19. in Joh. Incommutabilis est vita Filii, ficut & Patris, & tamen de Patre eft: & inseparabilis est operatio Patris & Filii; fed tamen ità operari Filio de illo eft de quo ipse est, id eft, de Patre. Id. de Trin. 1. 2. c. 1. † Sicut habet, dedit, qualem habet dedit, quantam habet, tantam dedit. Id. contra Maxim. l. 3. c. 14. Ergo quod dicitur dedit Filio, tale est ac fi diceretur, genuit Filium; generando enim dedit. Quomodo enim dedit ut effet, fic dedit ut vita effet, & fic dedit ut in femetipfo vita effet. Id. Tract. 22. in Joh. Tali confeffione originis fuæ indifcretæ naturæ perfecta nativitas est. Quod enim in utroque vita eft, id in utroque fignificatur effentia; & vita quæ generatur ex vita, id eft, essentia quæ de effentia nafcitur, dum non diffimilis nafcitur, scilicet quia vita ex vita est, tenet in se indissimilem naturam originis fuæ, quia & natæ & gignentis essentia, id eft, vitæ quæ habetur & data eft, fimilitudo non difcrepet. S. Hilar. de Synod. advers. Arianos. Quia ergò apparet vita Patris hoc effe quod ipfe eft; ficut habet vitam in se, fic dedit; fic dedit Filio habere vitam, id eft, fic eft Effe Filii, ficut Esse Patris. Vigil. Africanus Disput. In vita naturæ & effentiæ, fignificatio eft, quæ ficut habetur, ità data esse docetur ad habendum. S. Hilar. Ib. Propter Patrem vivit Filius quòd ex Patre Filius eft: propter Patrem, quod eructatum est verbum ex Patris corde, quòd à Patre proceffit, quod ex paterno generațus eft utero, quod fons Pater Filii est, quòd radix Pater Filii eft. S. Ambrof. de Fide, 1. 4. c. 5. G We must not therefore so far endeavour to involve our selves in the darkness of this Mystery, as to deny that glory which is clearly due unto the Father; whose pre-eminence undeniably confifterh in this, that he is God not of any other, but of himself, and that there is no other person who is God, but is God of himself. It is no dimunition to the Son, to say he is from another, for his very name imports as much; but it were a diminution to the Father to speak so of him: and there must be some pre-eminence, where there is place for derogation. * What the Father is, he is from none; what the Son is, he is from him: what the first is, he giveth; what the fe- nullo Patre, cond is, he receiveth. The first is a Father indeed by reason of his Son, but Filius de Deo he is not God by reason of him; whereas the Son is not fo only in regard of Patre: Pater the Father, but alfo God by reason of the fame. * Pater de quòd est à nullo eft; quòd autem 1 ! Pater eft, propter Filium eft. Filius verò & quòd Filius eft, propter Patrem est, & quòd est, à Patre eft. S. Aug. Tract. 19. in Joh. Filium dicimus Deum de Deo; Patrem autem Deum tantum, non de Deo. Unde manifeftum eft quòd Filius habeat alium de quo fit, & cui Filius eft; Pater autem non Filium de quo fit habeat, fed cui Pater fit. Omnis enim Filius de Patre est quod eft, & Patri Filius eft: nullus autem Pater de Filio est quod eft. Id. de Trin. l. 2. c.r. Filius hon hoc tantùm habet nafcendo, ut Filius fit, fed omnino ut fit. Ib. l. 5. c. 14. Filius non tantùm ut fit Filius quod relativè dicitur, fed omninout fit, ipsam substantiam nascendo habet. Ibid. c. 15. Pater not habet Patrem de quo fit, Filius autem de Patre est ut fit, atque ut illi coæternus fit. Ibid. 1. 6. c. 10. Ab ipso, inquit, fum; quia Filius de Patre, & quicquid est Filius, de illo est cujus eft Filius. Ideo Dominum Jefum dicimus Deum de Deo, Patrem non dicimus Deum de Deo; & dicimus Dominum Jesum lumen de lumine, Patrem non dicimus lumen de lumine, sed tantùm lumen. Ad hoc ergo pertinet quod dixit, ab ipfo fum. Id. Traft. 31. in Joh. Pater non eft fi non habeat Filium, & Filius non eft fi non habeat Patrem: fed tamen Filius Deus de Patre, Pater autem Deus, fed non de Filio: Pater Filii, non Deus de Filio; ille autem Filius Patris, & Deus de Patre. Id. Tract. 30. in Joh.. Hoc tamen inter Patrem & Filium interest, quia Pater à nullo hoc accepit, Filius autem per generationem omnia Patris accepit. Ambr. in Epift. ad Eph. c. 7. Est ergò Deus Pater omnium, inftitutor & creator, folus originem nefciens. Novat. de Trinit. c. 31. whereas he speaks after of the Son, Est ergo Deus, fed in hoc ipfum genitus, ut esset Deus. Pater eft Deus de quo Filius eft Deus, de quo autem Pater nullus eft Deus. S. Aug. Epift. 66. Heb. 3. 1. folus nuf 1. 2. de Trin. c. 5. fit, vel quo naturæ Upon this pre-eminence (as I conceive) may safely be grounded the congruity of the Divine Mission. We often read that Christ was fent, from whence he bears the name of an Apostle himself, as well as those whom he therefore named so, because as the Father fent him, so sent be them: The Holy Ghost is also said to be fent, sometimes by the Father, sometimes by the * Pater enim Son: But * we never read that the Father was sent at all, there being an quam legitur † authority in that name which seems inconsistent with this Mission. In miffus.s. Aug. the Parable, a certain housholder which planted a Vineyard, first sent his fervants to the husbandmen, and again other fervants, but last of all he † Solus Pater fent unto them his Son : It had been inconsistent even with the literal sense non legitur of an historical Parable, as not at all consonant to the rational customs of missus, quia folus not ha- men, to have faid, that last of all the Son sent his Father to them. So God, bet authorein placing Man in the Vineyard of his Church, first sent his servants the Proà quo genitus phets, by whom he spake at fundry times and in divers manners, but in procedat. Et the last days he sent his Son: And it were as † incongruous and inconsistent ideo non pro- with the Divine Generation, that the Son should fend the Father into the diverfitatem, world. • As the living Father hath sent me, and I live by the Father, fed propter faith our Saviour; intimating, that by whom he lived, by him he was fent, ipfam autho- and therefore fent by him, because he lived by him, laying his Generation lus Pater non as the proper ground of his Mission. Thus he which begetteth fendeth, dicitur mif- and he which is * begotten is fent. For I am from him, and he hath sent fplendor aut me, faith the Son: from whom I received my Effence by communication, fervor ignem, from him also received I this Commission. As therefore it is more worthy to give than to receive, to send than to be sent; so in refpect of the Sonship dorem five there is some priority in the Divine Paternity: from whence divers of the fervorem. + Ancients read that place of S. John with this addition, The Father contra Arian. (which fent me) is greater than I. He then is f that God who fent forth c. 4. Qui his Son made of a woman, that God who hath fent forth the Spirit of his mittit, pote- Son into our hearts, crying, Abba, Father. So that the authority of sendin eo quod ing is in the Father: which therefore ought to be acknowledged, because mittit, often- upon this Mission is founded the highest teftimony of his love to man ; for dit. S. Hilar. herein is love, faith S. John, not that we loved God, but that he loved us, ritatem, so fus: non enim fed ignis mittit five splen S. Aug. Serm. statem fuam 1.8. a Mat. 21. and sent his Son to be the propitiation for our sins. 33, &c. 6 Heb. 1. 1,2. + Si voluisset Deus Pater per subjectam creaturam visibiliter apparere, absurdissimè tamen aut à Filio, quem genuit, aut à Spiritu Sancto, qui de illo procedit, missus diceretur. S. Auguft. de Trin. lib. 4. cap. ult. 6.57. c John * Filius eft igitur à Patre missus, non Pater à Filio; quia Filius est à Patre natus, non Pater a Filio. Fulgent. 1. 8. contra Fabianum, in Collect. Theodul. de S.S. Quis autem Chriftianus ignorat quòd Pater miferit, missusque sit Filius? Non enim genitorem ab eo quem genuit, fed genitum a genitore mitti oportebat. S. Augustin. contra Maximin. lib. 3. c. 14. Ubi audis, Ipse me mifit, noli intelligere naturæ diffimilitudinem, fed generantis authoritatem. Idem Tract. 31. in Joh. 'Ἐνταῦθα οὖν ὁ δπισείλας κὶ ὁ δύπιςελλόμθμος, ἵνα δείξῃ ἢ πάντων ἀγαθῶν μίαν εἶναι τ' τη γιώ, τελέσι τ πατέρα. Epiph. Hares. 69. 54. Hence the language of the Schools, Miffio importat processionem originis, as Thom. Aquin. 10. 9. 43. art. I. ad primum; or authoritatem Principii, as Durand. l. 1. dift. 15. 9. 1. d Job. 7. 29. Η Λέγεσι γὸ τὸ ῥητὸν τοῦ δύαιγελία κακῶς ἐρμιωσύοντες, ὅτι ὁ δπισείλας με παλής μείζων με έσι, faith Epiphanius of the Arians; and answering, grants in these words which follow, κὶὰ πρῶτον μὲ ὁ δπισείλας με παλής, φάσκα, κὶ οὐκ ὁ κλίσας με. Hares. 69.53. To the same purpose Athanas. de Hum. Nat. fufc. & Cyril. Thefaur. l. II. read it, ὁπέμψας με παλής. And S. Bafil makes Eunomius read it so, in his first Book against him, and with that addition answers it. So the second Confession of the Council of Sirmium, both in the Latin Original, and Greek Translation. S. Hilar. de Syn. S. Athanaf. & Socr. 1. 2. c. 3. John 14.28. f Gal. 4. 4. Again, the dignity of the Father will farther yet appear from the order of the Persons in the blessed Trinity, of which he is undoubtedly the first. For although in some passages of the Apoftolical discourses the Son 2 Cor. 13. 14. may first be named, (as in that of S. Paul, the grace of our Lord Jesus Christ, and the love of God, and the Communion of the Holy Ghost be with you all, the latter part of which is nothing but an addition unto his constant Benediction;) and in others the Holy Ghost precedes the Son (as, 1 Cor. 12.4, Now there are diversities of gifts, but the fame Spirit; and there are differences of Administrations, but the fame Lord; and there are diversities of operations, but it is the same God which worketh all in all :) yet where 5, 6. 3 1. 1. Ca γῳ, τις πατρί τον φυλάσσειν where the three Persons are barely enumerated, and delivered unto us as the * Rule of Faith, there that order is observed which is proper to them ; witness * Παραδιδὲς ὁ the form of Baptifm, in the name of the Father, and of the Son, and of ven the Holy Ghost; which order hath been perpetuated in all Confessions of τοῖς μαθηλύοFaith, and is for ever † inviolably to be observed. For that which is not in- μθύοις τις λόstituted or invented by the will or design of man, but founded in the nature ῷ Cu of things themselves, is not to be altered at the pleasure of man. Now this νάπις τὸ πνεῦ priority doth properly and naturally result from the divine Paternity; fo that, S. Epift. the Son muft neceffarily be *fecond unto the Father, from whom he receiveth 80. his origination, and the Holy Ghost unto the Son. Neither can we be thought † ̓Ακίνητον κα to want a fufficient foundation for this priority of the first Person of the Trinity, if we look upon the numerous teftimonies of the ancient Doctors of the προσήκει Church, who have not stuck to call the Father the † origin, † the caufe, ἀκολεθίαν ἐξ αὐτῆς τῶ κυρία + φωνῆς παρελάβομθμ, εἴπονθ, πορουθέντες μαθητούσατε πάνια, &C. S. Bafil. Epift. 78. † Ἕσι τάξεως εἶδα ἐκ ἐκ τσας ̓ ἡμῶν θέσεως (κωισάμθμον, ἀλλ' αὐτῇ τῇ να φύσιν ἀκολεθία (υμβαίνον, ὡς τὸ πυρὶ πρὸς τὸ Φῶς ἐσι τὸ ἐξ αὐτῷ· ἐν τότοις γὸ πρότερον τὸ αἴτιον λέγομπμ, δεύτερον ἢ τὸ ἐξ αὐτῶ, πῶς ἐν εὐλογον ἀρνεῖας τ' τάξιν ἐφ ̓ ὧν ἐσι πρότερον κὶδεύτερον, & κ τ ἡμετέραν θέσιν, ἀλλ ̓ ἐκ & ** φύσιν αὐτοῖς ἀνυπαρχόσης ἀκολγθίας; S. Bafil. advers. Eunom. * Δουλερούες μὁ φὸς τὸ παλοὸς τῷ αἰτίῳ δευτερεύει ἢ κὶ τὸ πνεῦμα τὸ 48 κ τ τ αἰτίας λόγον. S. Bafil. apud Georg. Pachym. Hist. 1.7. ὡς με γὸ τὸς τάξει με δεύτερο το πατρὸς κὶ ἀξιώμαλι, ὅτι ἀρχὴ κὶ αἰτία τῷ εἶναι αὐτῶ ὁ παλῆς, κὶ ὅτι δι αὐτῶ ἡ πρόοδο κή πραταίωγή πρός τ θεὸν πατέρα, φύσει ἢ ἐκέτι δούτερο, διότι ἡ θεότης ἐν ἑκατέρω μία· ὅτω δηλονότι κὶὸ τὸ πνεῦμα τὸ ἅγιον, εἰ κὶ υποβέβηκε τ τὸν τῇ τε τάξει κὶ τῷ ἀξιώμαζι, ἐκέτ ̓ ἂν εἰκότως ὡς ἀλλοθρίας ὑπάρχον φύσεως. S. Bafil. contra Eunom. l. 3. Si unum Deum fingulariter nominamus, excludentes vocabulum fecundæ perfonæ, furorem ejus hærefis approbamus quæ ipfum afferit Patrem paffum. Phœbad. contra Arian. Illi cui est in Filio fecunda persona, eft & tertia in Spiritu Sancto. Id. Sic alius à Filio Spiritus, ficut à Patre Filius: fic tertia in Spiritu ut in Filio fecunda perfona. Ibid. Omne quod prodit ex aliquo, fecundum fit ejus necesse est de quo prodit, non tamen est separatum. Secundus autem ubi est, duo funt ; & tertius ubi est, tres funt; tertius enim est Spiritus à Deo & Filio. Tertul. adverf. Praxeam.c.8. Sic alium à se Paracletum quomodo & nos à Patre alium Filium; ut tertium gradum oftenderet in Paracleto, ficut nos fecundum in Filio. Ibid. c. 9. Hic interim acceptum à Patre munus effudit Spirituin Sanctum, tertium nomen divinitatis, & tertium nomen majestatis, cap. 30. Ὁ ἐξ αἰτίς γεδονὼς ἡὸς, δεύτερο ὁ ἐσιν φὸς καθέςηκε, πρὰ τὸ πατρὸς νὰ τὸ εἶναι κῇ τοιόσδε εἶναι εἰληφὼς. Euseb. Dem. Evang. l. 4. c. 3. Et quidem confeffione communi fecunda quidem ab autore nativitas eft, quia ex Deo eft; non tamen feparabilis ab autore, quia in quantum senfus nofter intelligentiam tentabit excedere, in tantum necesse est etiam generatio excedat. S. Hilar. de Trinit. l. 12. Tua enim res est, & unigenitus tuus est filius ex te Deo Patre Deus verus, & à te in naturæ tuæ veritate genitus, post te ità confitendus, ut tecum, quia æternæ originis fuæ es author, æternus. Nam dum ex te est, secundus à te eft. Id. This by the Schools is called ordo naturæ, ordo originis, ordo naturalis præsuppositionis. Which being so generally acknowledged by the Fathers, when we read in the Athanafian Creed, In this Trinity none is afore or after other, we must understand it of the priority of perfection or time. † Μικρών γδ ἂν εἴη κὶ ἀναξίων ἀρχὴ, μᾶλλον ἢ μικρῶς τε κὶ ἀναξίως μὴ θεότης ὢν ἀρχὴ κὶ ἀδαθότη τἐν ἡῷ κὶ πνούμαζι θεωργπγίης, Naz. Orat. 1.029. Μὴ χρονικίὼ ἀρχιὼ τε ψε καζαδέξη τινὸς λέΓονη, ἀλλὰ ἄχρονον ἀρχὴ γίνωσκε τ πατέρα ἀρχὴ γὲ ἐὲ ἄχρονο, ἀκατάληπι. S. Cyril. Hier. Catech. ΙΙ. ̓Αρχὴ μὲν πατρὸς ἐδεμέα, ἀρχὴ ἢ τὸ ἡ8 ὁ πατὴς. S. Bafil. contra Eunom. 1.2. Φαίνε) λοιπὸν ὁ μακάριο σύαγΓελισής (αφέσερον ἡμῖν ἐρμηνεύων τὸ ὁ ἀρχῆς ὀνομα· ἐδὲν γὰ ἕτερον, ὡς εἰκὸς, τ' ἀρχιὼ εἶναι φησιν, ἡ αὐτὸν ἢ πατέρα, ἀφ ̓ ὅπερ ὁ ζῶν ἔλαμψε λόδο, καθάπερ ἐξ ἡλία τὸ φῶς. ἐκῶν ἀρχὴ τῷ ἡῷ Παλής. S. Cyril. Alex. Thefaur. c. 32. Cùm dixiffet, quem mittet Pater, addidit, in nomine meo: non tamen dixit, quem mittet Pater à me, quemadmodum dixit, quem ego mittam vobis à Patre; viz. ostendens quod totius Divinitatis, vel, si meliùs dicitur, Deitatis, principium Pater eft. Aug. de Trin. 1.4. c. 20. Unum principium ad creaturam dicitur Deus, non duo vel tria principia. Ad se autem invicem in Trinitate, fi gignens ad id quod gignitur principium est. Pater ad Filium principium eft, quia gignit eum. S. Aug. de Trin. 1.5. c. 14. Pater ergo principium Deitatis. Gennad. de Eccles. Dogmat. c. I. In this sense the Greek Fathers used ἄναρχο as proper to the Father, (in the same notion with ἀλλύνης, with relation to the principium productionis) and denied it to the Son: Ὁ φὸς, ἐὰν μὲ ὡς αἴτιον τ πατέρα λαμβάνης, ἐκ ἄναρχο, ἀρχὴ γὸ ἡ ὁ πατὴς ὡς αἴτιου· ἐὰν ἢ τ' απο χρόνο νοῆς ἀρχιὼ, κὶ ἄναρχο. Νaz. Orat. 29. Εἰ τις ἀγλύνητον κὶ ἄναρχον λέδοι τ τὸν· ὡς δύο ἄναρχα, κὶ δύο ἀγχύνητα λέγων, κὶ δύο ποιῶν θεὸς ἀνάθεμα ἔσω. Synod. Sirm. Conf. prima, thus first translated into Latin; Si quis innafcibilem & fine initio dicat Filium, tanquam duo fine principio, & duo innafcibilia, & duo innata dicens, duos faciet Deos, Anathema fit. S. Hilar. de Synod. In which sense the Platonists did understand ἀλλίνης of God, "Ωσε έκ ἀδαθὸν τῇ λεδομθύη ὕλῃ τὸ κοσ μεῖας, εἴπερ ἀλλύνηςθ εἴη μὴ Στὸ χράνε μόνον, ἀλλὰ κὶ τὸ δπο αἰτιῶν, καθ' ὁ ζημαινόμθμον κὰ ἢ θεὸν ἀγλύνητον λέΓομπῳ. Hierocles de provid. And the Latins attributing the term principium to the Son, do it with the addition of de or ex principio. Pater principium non de principio, Filius principium de principio. S. Aug. contra Maxim. l. 3. c. 17. Principium ex principio & unum est, & initio caret. Faustus Rheg. Epift. 16. Ex ore, inquit, Altiffimi prodivi. Hæc eft enim nativitas perfecta fermonis, hoc eft principium fine principio; hic est ortus habens initium in nativitate, in statu non habens. Phœbad. contra Arian. Sicut in creaturis invenitur principium primum & principium secundum; ità in perfonis divinis invenitur principium non de principio, quod Pater est, & principium à principio, quod est Filius. Tho. Aquin. I. 9.33. art. 4. And to this all the Schoolmen writing on his Sums agree, as all upon the Sentences. 1 Dist. 29. † Αἰτία ἐσιν ἡ τῷ θεῷ φύσις, κὶ τὸ ἠδ, κὶ τῷ ἀγία των ούμαζου, κ' τ' κλίσεως πάσης. S. Athanas. Differt. Orthod. & Anom. ̓Αλλά τις ἐσὶ διώαμις ἀλλωνήτως κὶ ἀνάρχως ὑφεςῶσα, ἥτις ἐσὶν αἰτία ὁ ἀπάντων ὄντων αἰτίας ἐκ γδ τῦ πατρὸς ὁ φὸς, δι ὁ τὰ πάντα. S. Bafil. Epist. 43. And upon that place, this day have I begotten thee : ̓Αλλὰ τὸ μι, γεγλύνηκα, τ' αἰτίαν ἀφ ̓ ἧς ἔχει ἀρχὴ τῶ εἶναι ζημαίνει. Id. contra Eunom. 1.2. Πῶς ἐδεμίαν αφοράν καταλείπς, & ἢ τ' ἐν αἰτίοις πρὸς τὰ ἐξ αὐτῶν ἐνυπάρχεσαν; Id. Ι. Πρὸς τὸ, ὅτι ἐγὼ ἦλθον ἐν τῷ ὀνόμαζι το πατρός με, εἰδέναι χρή, ὅτι ἀρχιὼ ἑαυτῶ κὶ αἰτίαν ἐπιΓραφόμθμα ἢ πατέρα ταῦτα λέγφ. Id. Εpist. 64. Διαφορὶν ἢ υποσάσεων ἐν μόναις ταῖς τρίσιν ἰδιότησι, τῇ ἀναιζῳ κὶ πατρική, κὶ αἰτιατῇ φικῇ, κα τῇ αἰτιαζῇ κὶ ἐκπορουζῇ, ἐπιδιδνώσκομμ. Damasc. 1. 4. c. 5. Τὸν πατέρα τῷ λόδε κὶτ (οφίας, κὶ προβολέα το πνούμαζα τὰ ἀγία, ἢ πρώτίω αἰτίαν κὶ ἀρχιώ φαμθμ θεότης εἶναι. Zachar. Mitylen. And altho Thomas Aquinas, and Eugenius Bishop of Rome in the Definition of the Council of Florence, have observed that the Greeks in this case do use the term of caufa, but the Latins only principium: yet the very Latin Fathers in the 25. Seffion of the same Council have ghese words, μίαν γινώσκομθμ ἢ πατέρα αἰτίαν, κὶ ρίζαν, κὶ πηγιώ & θεότητα and we have before cited Victorinus Afer, 12 whe who says, Pater causa est ipfi Filio ut fit. So S. Hilary, Deum nasci, non eft aliud quam in ea natura esse quâ Deus eft, quia nafci cùm caufam nativitatis oftendat, non difproficit tamen in genere autoris exfiftere. De Trin. 1. 11. Ex Spiritu enim fpiritus nafcens licet de proprietate Spiritus, per quam & ipse Spiritus est, nascatur, non tamen alia ei præterquam perfectarum atque indemutabilium caufarum ad id quod nafcitur causa est, & ex caufa, licet perfecta atque indemutabili nafcens, neceffe eft ex causa in caufæ ipfius proprietate nafcatur. Id. 1. 12. Qui ex eo qui est natus eft, intelligi non poteft ex eo quod non fuit natus effe, quia ejus qui est ad id quod est causa est, non etiam id quod non eft origo nafcendi eft. ibid. Deus omnium quæ funt causa est. Quod autem rerum omnium caufa eft, etiam fapientiæ fuæ caufa eft, nec unquam Deus sine sapientia fua. Igitur sempiternæ fuæ fapientiæ causa est sempiterna. S. Aug. 1. 83. quest. 16. And as they called the Father the cause of the Son, so they accounted it the propriety of the Father to be without a cause; as appears out of Alexander the Bishop of Alexandria's Epist. before produced. * We have ci- * the Author, the root, the fountain, and the head of the Son, or the ted Phœbadi- whole Divinity. us speaking fo before; to igitur adhuc For by these titles it appeareth clearly, first, that they made a confiderable which may be difference between the perfon of the Father, of whom are all things, and added, si quis the Person of the Son, by whom are all things. Secondly, that the diffe & de Apofto- rence consisteth properly in this, That as the branch is from the root, and To requirit river from the fountain, and by their origination from them receive that beftatum, id eft, ing which they have; whereas the root receiveth nothing from the branch, fingularis fub- or fountain from the river: So the Son is from the Father, receiving his thantine dual fubfiftence by generation from him; the Father is not from the Son, as being what he is from none.. dominicum tatem quæ per naturam autori fuo 12 jungitur: & paulo poft; Sed cum refertur ex ipfo, certè ad Patrem, ut ad rerum omnium refpicitur autorem. S. Hilary is known to speak frequently of the authority of the Father, as of the author of his Son, and several places have been already collected, especially by Petavius, to which these may be added, besides what have been already produced. Ipfo quòd Pater dicitur, ejus quem genuit author oftenditur, l. 4. cùm potiùs honor Filii dignitas fit paterna, & gloriofus autor fit ex quo is, qui tali gloria fit dignus, exftiterit. Ibid. Aliud eft fine autore esse semper aæternum, aliud quod Patri, id eft, autori, eft coæternum. Ubi enim Pater autor, ibi & nativitas est. At verò ubi autor æternus eft, ibi & nativitas æterna eft: quia ficut nativitas ab autore est, ità ab æterno autore æterna nativitas est. Id. 1. 12. Quod verò ex æterno natum eft, id fi non æternum natum eft, jam non erit & Pater autor æternus. Si quid igitur ei qui ab æterno Patre natus est ex æternitate defuerit, id ipfum autori non est ambiguum defuisse. Id. Natum non poft aliquid, fed ante omnia; ut nativitas tantùm testetur autorem, non præpofterum aliquid in fe autore fignificet. 16. Natus autem ità, ut nihil aliud quàm te fibi fignificet autorem. Ib. Ipfius tamen autor est Pater generando fine initio. Ruff. in Symb. Si propterea Deum Patrem Deo Filio dicis autorem, quia ille genuit, genitus eft iste, quia iste de illo eft, non ille de ifto; fateor & concedo. S. Aug. contra Maxim. l. 3. c. 14. † Nec dubitaverim Filium dicere & radicis fruticem, & fontis fluvium, & folis radium. Tertul. adv. Praxeam, c. 8. Nec frutex tamen à radice, nec fluvius à fonte, nec radius à fole difcernitur; ficut nec à Deo fermo. Ibid. Ἔσι μγδό παλὴς τέλειον ἔχων τὸ εἶναι τκὶ ἀνενδεές, μίζα κὶ πηγὴ τῷ ἡς κὶ τὸ ἁγία πνούμαζα. S. Bafil. Homil. 26. Dominus Pater, quia radix est Filii. S. Ambrof. in Luc. 1. 10. c. 1. ut & de Fide, 1. 4. c. 5. S. Cyril of Alexandria speaking of the baptismal Institution, The γδ ἀνωτάτω ρίζαν ἧς ἐπέκεινα τὸ ζυμπὰν ἐδὲν, ἐννοήσεις ἢ πατέρα· τ δέ γε τ ἀνωλάτω ρίζης ἐκπεφυκότα κὶ γεγονημθμον παραδέξη το κόν. De S. Trin. Dial. 2. "Αναρχο ὁ πατὴς πηγὴ τῷ ὁ δικαιοσιώης πολαμᾶ, τὸ μονογλυᾶς ὁ πατής. Cyril. Hierof. Catech. II. In hac ergò natura filius est, & in hoc originis fonte fubfiftens processit ex fapiente fapientia, ex forti virtus, ex lumine fplendor. Vigil. Difp. Ὡς πνεῦμα θες κὶ ἐξ αὐτῶ περινός, αἴτιον αὐτὸν ἔχον, ὡς πηγίω ἑαυτῶ, καὶ κεῖθεν πηλάζον. Bafil.Homil. 28. Λίδει πεὶ τὸ ἡς ἡ θεία γραφή, κλίνει, φησίν, ἐπ ̓ αὐτὸς ὡς πολαμὸς εἰριώης, ἐκπορευόμμα δηλονότι ἐκ ὁ ἀληθῶς πηγῆς ζωῆς· † τῦ πατρὸς θεότη. Aft. Concil. Nic. l. 2. c. 22. Cyril of Alexandria, who often useth this expreffion, gives us the full fignification of it in these words, upon S. John 1. ̓Αδικήσφ ἢ ὅλως ἐδὲν τὸ, ὡς ἐν πηγῇ, τῷ πα τοὶ τ τὸν ὑπάρχειν ἐννοεῖν· μόνον γὸ τὸ ἐξ ὁ τὸ ὁ πηγῆς ἐν τέτοις ὄνομα (ημαίνς. Patrem quidem non genitum, non creatum, fed ingenitum profitemur; ipfe enim à nullo originem ducit, ex quo & Filius nativitatem, & Spiritus Sanctus proccflionem accepit. Fons ergò ipfe & origo eft totius divinitatis. Concil. Tolet. an. 11. Quanto magis Dei vocem credendum eft & manere in æternum: & fenfu ac virtute comitari, quam de Deo Patre tanquam rivus de fonte traduxit? Laftan. de falfa Sap. 1. 4. c. 8. &rurfus, c. 19. Cùm igitur & Pater Filium faciat, & Filius Patrem, una utrique mens, unus spiritus, una substantia eft; fed ille quafi exuberans fons eft, hic tanquam defluens ex eo rivus; ille tanquam fol, hic tanquam radius à fole porrectus. * Caput, quod eft principium omnium, Filius: caput autem, quod eft principium Christi Deus. Concil. Sirm. accepted and expounded as Orthodox by S. Hilary. Caput enim omnium Filius, fed caput Filii Deus. S. Hil. de Syn. Cùm ipse fit omnium caput, ipfius tamen caput est Pater. Ruff. in Symb. Tu capitis caput, & primi tu fontis origo. Hilar. ad Leonem. Οὔτε δύο εἰσὶν ἀρχαῖ, ἀλλὰ κεφαλῆ τῷ ἡ ὁ παλὴς, μία ἡ ἀρχή. Cyril. Hierof. Catech. II. Caput Filii Pater eft, & caput Spiritus Sancti Filius, quia de ipso accepit. S. Aug. Quest. Vet. Test. 9. S. Chryfoftom is so clearly of the opinion that I Cor. If. is to be understood of Christ as God, that from thence he proves him to have the same Effence with God: Εἰ γδ κεφαλή γιωαικὸς ὁ ἀνὴρ, ὁμούσιο ἢ ἡ κεφαλή τῷ ζώμαζι ̇ κεφαλὴ ἢ τῶ ἡῷ ὁ θεὸς, ὁμούσιου ὁ ἡος τις καλεί. So likewise Theodoret upon the same place: Ἡ ἢ γνή & ποίημα τὸ ἀνδρὸς, ἀλλ ̓ ἐκ τ ἐσίας τῶ ἀνδρὸς· ἐδὲ ὁ φὸς ἄρα ποίημα τὸ θεῖ, ἀλλ ̓ ἐκ τἐσίας τῷ θεῷ. So S. Cyril, Κεφαλή τὸ Χρισᾶ ὁ Θεὸς, ὅτι ἐξ αὐτῶ κξ φύσιν· γελώνη) γδ ὁ λόγο ̓ ἐκτὸ θεῖ κὶ πατρός. Ad Regin. Ep. 1. *-Lactan. l. 1. c.8. S. Hilar. tylen. And S. Some indeed of the Ancients may seem to have made yet a farther diffe1.2. Zach. Mi- rence between the perfons of the Father and the Son, laying upon that Relation terms of greater opposition. As if, because the Son hath not † Laftan. ib. his Effence from himself, the Father had; because he was not begotten S. Hierom. in of himself, the † Father had been fo; because he is not the cause of himself, 6.3. ad. Eph. the & Father were. Whereas, if we speak properly, God the Father hath Synes. Hymn. I * neither |