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That God is the proper and eternal Father of his own eternal Son is now declared: what is the eminency or excellency of this Relation followeth to be confidered. In general then we may fafely obferve, that in the very* name of Father there is fomething of eminence which is not in that of Son; and fome kind of priority we must afcribe unto him whom we call the first ; in refpect of him whom we term the fecond Perfon; and as we cannot but afcribe it, fo must we endeavour to † preferve it.

Now that privilege or * priority confifteth not in this, that the essence or attributes of the one are greater than the effence or attributes of the other; (for we thall hereafter demonftrate them to be the fame in both) but only in this, that the Father hath that effence of himself, the Son by communication from the Father. From whence he acknowledgeth that he is a from him, xlv, unde- that heb liveth by him, that the Father gave him to have life in himself, and generally referreth all things to him, as received from him. Wherefore in folas Alex. this fenfe fome of the Ancients have not stuck to interpret those words, the Faapud Theod. ther is greater than I, of Christ as the Son of God, as the fecond Perfon in the *Hus blessed Trinity; but ftill with reference not unto his Effence, but his Generaarian tion, by which he is understood to have his Being from the Father, who only hath it of himself, and is the original of all power and effence in the Son. I wegle Taxta can of mine own felf do nothing, faith our Saviour, † because he is not of him78 48 ware- felf; and whofoever receives his Being, must receive his power from another, Caps, j Cuaefpecially where the effence and the power are undeniably the fame, as in God So they are. The Son then can do nothing of himself, but what he feeth the FaS. Bafil. con- ther do, because he hath no * power of himself, but what the Father gave:

1. I. c. 4.

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1. 1. John 7. 29. John6. 57. c John 5. 26. d John 1.4.28. μείζων, εἶπεν, ὦ μεγέθη τινὶ, ἐδὲ χρόνῳ, ἀλλὰ λὰ τὰ ἐξ αυτό το πατέρας όνησιν. S. Athanaf. contra Arianos. 1. 2. Λείπει τοίνιω κα ὶ ἡ αἰτίας λόγον ἐπαύθα τὸ μεῖζον λέξεως. + & TO επειδή για το παρὸς ἡ ἀρχὴ τῷ ὑῷ, καὶ τᾶτο μείζων ὁ πατὴς, ὡς αἴτιο καὶ ἀρχὴ, διὸ καὶ ὁ κύριο εἶπεν, Ὁ πατής με μεσα ζων με έσω καθό παλὴς δηλονότι. τὸ ἢ παλὴς τὶ ἄλλο (ημαίνει, ἢ ἐχὶ τὸ, αίτια εἶναι καὶ ἀρχὴ τὸ ἐξ αὐτῷ ωνηθέν]; S. Bafil. contra Eunom. 1. 1. And the fame S. Bafil doth not only acknowledge this to be true in respect of the Divine Nature of Chrift, but thinketh the Divinity of the Son may be proved from hence. 'Elw in Tairns & Owens, To OμOsciov Šiva τα μου τα παιεί δηλέως πεπίς ουκα· τὰς γδ (υγκρίσεις οιδα κυρίως ἐπὶ τ τ αὐτῆς φύσεως γινομθύας άγ[ελον ηδ' ἀγγέλω λέγο μέρι μείζονα, και άνθρωπον ανθρώπε δικαιότερον, καὶ πληνὸν πτηνα ταχύτερον, εἰ τοίνω αἱ (υγκρίσεις ἐπὶ ἢ ὁμοειδών γίνον, 3 x o yos. μείζων ή και ζύγκρισιν εἴρη, ὁ πατὴς τῶν ἠδ, ομούσια του πατρὶ ὁ εος. Ad Cafarienfes Ερίβ. 141. το μείζον μαρί ἐσι το απ τίας, τὸ ἢ ἴσον τ φύσεως, Naz. Orat. 36. & Orat. 40. & καὶ τὰ φύσιν τὸ μείζον, καὶ τὸ αἰτίαν 3. Vide Epiph. in Ancor. c. 17. εἰ 5 λέγοι τις μείζονα είναι ο πατέρα καθὸ αἴτιο το δ, ἐδὲ τᾶτο ἀντες & ρρ. S. Chryf. Homil. in Joan. 75. ἴσω τοι αρόν και το ἐσίας λόγον ὑπάρχων ὁ τὸς τῷ πατρὶ, καὶ όμοια μα πάντα, μείζονα αὐτόν φησιν ὡς ἄναξχον, ἔχων ἀρχῶ καὶ μόνον τὸ ἐξ I, six Cuidegμov auTH I Uαçživi xo, S. Cyril. Thefaur. c. 11. and Ifidore Pelufiota. Epift. 334. l. 3. cites this faying of an ancient Father : Καὶ τὸ μεῖζον ἴσαν η γυνήτωρ, καὶ τὸ ἴσον καθὸ θεὸς καὶ ὁμούσι. So Vigilius profeffes to believe the Son æqualem per omnia Patri, excepto eo quod ille ingenitus eft, & ifte genitus. De Trin. l. 11. Ideo totum quod habet, quod poteft, non tribuit fibi, fed Patri, quia non eft à feipfo, fed à Patre. Æqualis eft enim Patri, fed hoc quoque accepit à Patre. S. Auguft. Epift. 66. Neceffe eft quodammodo prior fit, quà Pater fit, quoniam antecedat neceffe eft eum qui habet originem, ille qui originem nefcit. Simul ut hic minor fit, dum in illo esse se fcit habens originem, quia nafcitur. Novatianus. Major itaque Pater filio eft, & planè major, cui tantum donat effe quantus ipfe eft, cui innafcibilitatis effe imaginem facramento nativitatis impertit, quem ex fe in forma fua generat. S. Hilar. de Trin. l. 9. Non præftantem quenquam cuiquam genere fubftantiæ, fed fubjectum alterum alteri nativitate naturæ: Patrem in eo majorem effe quod Pater eft, Filium in eo non minorem effe quòd filius fit. Id. de Syn. contra Arianos. Quis Patrem non potiorem confitebitur ut ingenitum à genito ut Patrem à Filio, ut eum qui miferit ab eo, qui miffus eft, ut volentem ab ipfo qui obediat? & ipfe nobis teftis eft, Pater major me eft. Id. de Trin. 1. 3. In eo quod in fefe funt Dei, ex Deo Divinitatem cognofce; in eo verò quòd Pater major eft, confeffionem paternæ authoritatis intellige, Id. l. 11. And before all thefe Alexander Bishop of Alexandria; To úlov Ti walei μόνον ἰδίωμα παρεῖναι δοξάζοντες, ἅτε ἢ καὶ αὐτῆς φάσκον]Θ- τοῦ Σωτήρα, ο παλής με μείζων μού έσι. Theodor. Hif. L. I. c. 4. Lastly, we have the teftimony of Photius, that many of the ancient Fathers fo expounded it: Tl, Owaing mou μείζων μου ἐσι, τοῦ ἐυαγ[ελίες φωνίω αιαφόρως οι πατέρες ἡμῶν ἐξειλήφασιν, οἱ μὲ γάρ φασι τῷ αἰτίῳ μείζονα εἰρῆας. Ερίβ. 176. qualis Patri; fed major Pater, quod ipfe dedit ipfi omnia, & caufa eft ipfi Filio ut fit, ut ifto modo fit. Victor. Afr. l. 1. Pater, inquit, major me eft, meritò major, quia folus hic auctor fine auctore eft. Phabadius. John 5. 30. † Quicquid Filius habet ut faciat, à Patre habet ut faciat. Quare habet à Patre ut faciat? quia à Patre habet ut filius fit; quia à Patre habet ut poffit: quia à Patre habet ut fit. S. Aug. Tract. 20. in Joan. & John 5. 19. *Non alia potentia eft in Filio, & alia fubftantia ; fed ipfa eft potentia quæ fubftantia; fubftantia ut fit, potentia ut poffit. Ergò quia Filius de Patre eft, ideo dixit, Non poteft Filius à fe facere quicquam: quia non eft Filius à fe, ideo non poteft à se. Ib. Totum quod eft, de Patre eft; totum quod poteft, de Patre eft; quoniam quod poteft & eft, de Patre totum eft, 1b. Non poteft Filius à fe facere quicquam, nifi quod viderit Patrem facientem: quia de Patre eft totus Filius & tota fubftantia & potentia ejus ex illo eft qui genuit eum. Id. Tract. 21. Et primum Filium cognofce, cum dicitur, Non poteft Filius à fe facere quicquam, nifi quod viderit Patrem facientem. Habes nativitatem Filii, quæ ab fe nihil poteft facere nifi videat. In eo autem quòd à fe nihil poteft, innafcibilitatis adimit errorem. Ab fe enim non poteft poffe nativitas. S. Hilar. de Trin. l. 7. Dum non à fe facit, ad id quòd agit fecundùm nativitatem fibi Pater autor eft. Id. 1. 11. Autorem difcrevit cùm ait, Non poteft à fe facere: Obedientiam fignificat cum addit : Nifi quod viderit Patrem facientem. Id. de Syn.

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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 likewife, by the fame power by which the Father worketh, because he had received the fame Godhead in which the Father fubfifteth. 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 fo infeparable, that there can be no living God but the true, no true God but the living. a The Lord is the true God, he is the living God, and an everlast a Jer. 10.10. ing King, faith the Prophet Jeremy; and S. Paul putteth the Theffalonians 1 Theff. 1.g. in mind, how they turned from Idols, to ferve the living and true God. Joh. 5. 26. Now life is otherwife in God than in the Creatures: in him originally, in Pater vitam them derivatively in him as in the fountain of abfolute perfection, in them in femetipfo, by way of dependence and participation: our life is in him, but his is in Filio vitam himfelf; and as the Father hath life in himself, fo bath he given to the habere in feSon to have life in himself: † both the fame life, both in themselves, both hoc folum inin the fame degree, as the one, fo the other; but only with this difference, terfit inter the Father giveth it, and the Son receiveth it. From whence he profeffeth of Patrem & Filium, quia himself, that the living Father fent him, and that he liveth ‡ by the Fa- Pater habet ther.

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fic dedit &

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vitam in fe metipfo quam

nemo ei dedit, Filius autem habet vitam in femetipfo quam Pater dedit. S. Aug. Tract. 19. in Joh. Incommutabilis eft vita Filii, ficut & Patris, & tamen de Patre eft: & infeparabilis eft operatio Patris & Filii; fed tamen ità operari Filio de illo eft de quo ipfe eft, 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 eft 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 eft. Quod enim in utroque vita eft, id in utroque fignificatur effentia; & vita quæ generatur ex vita, id eft, effentia quæ de effentia nafcitur, dum non diffimilis nafcitur, fcilicet quia vita ex vita eft, tenet in fe indiffimilem naturam originis fu, quia & natæ & gignentis effentia, id eft, vitæ quæ habetur & data eft, fimilitudo non difcrepet. S. Hilar. de Syned. adverf. Arianos. Quia ergò apparet vita Patris hoc effe quod ipfe eft; ficut habet vitam in fe, fic dedit; fic dedit Filio habere yitam, id eft, fic eft Effe Filii, ficut Effe Patris. Vigil. Africanus Difput. In vita naturæ & effentiæ, fignificatio eft, quæ ficut habetur, ità data effe docetur ad habendum. S. Hilar. Ib. Propter Patrem vivit Filius quòd ex Patre Filius eft: propter Patrem, quod eructatum eft verbum ex Patris corde, quod à Patre proceffit, quod ex paterno generatus eft utero, quod fons Pater Filii eft, quòd radix Pater Filii eft. S. Ambrof. de Fide, 1. 4. c. 5.

We must not therefore fo far endeavour to involve our felves in the darknefs of this Mystery, as to deny that glory which is clearly due unto the Father; whofe 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 fo 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 firft is, he giveth; what the se- nullo Patre, cond is, he receiveth. The firft is a Father indeed by reafon of his Son, but Filius de Deo he is not God by reafon of him; whereas the Son is not fo only in regard of Patre: Pater the Father, but also God by reason of the fame.

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quòd eft à nullo eft ; quòd autem

Pater eft, propter Filium eft. Filius verò & quòd Filius eft, propter Patrem eft, & quòd eft, à Patre eft. S. Aug. Tract. 19. in Joh. Filium dicimus Deum de Deo; Patrem autem Deum tantùm, 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 eft quod eft, & Patri Filius eft: nullus autem Pater de Filio eft quod eft. Id. de Trin. 1. 2. c. 1. Filius non hoc tantùm habet nafcendo, ut Filius fit, fed omnino ut fit. 1b. l. 5. c. 14. Filius non tantùm ut fit Filius quod relativè dicitur, fed omnino ut fit, ipfam fubftantiam nafcendo habet. Ibid. c. 15. Pater not habet Patrem de quo fit, Filius autem de Patre eft ut fit, atque ut illi coæternus fit. Ibid. l. 6. c. 10. ab ipfo, inquit, fum; quia Filius de Patre, & quicquid eft Filius, de illo eft cujus eft Filius. Ideo Dominum Jefum dicimus Deum de Deo, Patrem non dicimus Deum de Deo; & dicimus Dominum Jefum lumen de lumine, Patrem non dicimus lumen de lumine, fed tantùm lumen. Ad hoc ergo pertinet quod dixit, ab ipfo fum. Id. Tract. 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. Traft. 30. in Joh.. Hoc tamen inter Patrem & Filium intereft, quia Pater à nullo hoc accepit, Filius autem per generationem omnia Patris accepit. Ambr. in Epift. ad Eph. c. 7. Eft ergò Deus Pater omnium, inftitutor & creator, folus originem nefciens. Novat. de Trinit. c. 31. whereas he speaks after of the Son, Eft ergò Deus, fed in hoc ipfum genitus, ut effet Deus. Pater eft Deus de quo Filius eft Deus, de quo autem Pater nullus eft Deus. S. Aug. Epift. 66.

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Upon this pre-eminence (as I conceive) may safely be grounded the congruity of the Divine Miffion. We often read that Chrift was fent, from whence he bears the name of an Apoftle himself, as well as thofe whom he therefore named fo, because as the Father fent him, fo fent he them: The Holy Ghost is also said to be fent, fometimes by the Father, fometimes by the *Pater enim Son: But we never read that the Father was fent at all, there being an quam legitur authority in that name which feems inconfiftent with this Miffion. In miflus.s. Aug. the Parable, a certain houfholder which planted a Vineyard, first fent his 1. 2. de fervants to the husbandmen, and again other fervants, but last of all he + Solus Pater fent unto them his Son: It had been inconfiftent even with the literal fense non legitur of an historical Parable, as not at all confonant to the rational customs of folus not ha- men, to have faid, that last of all the Son fent his Father to them. So God, bet authorem placing Man in the Vineyard of his Church, firft fent his fervants the Profit, vel à quo phets, by whom he spake at fundry times and in divers manners, but in procedat. Et the last days he fent his Son: And it were as incongruous and inconfiftent ideo non pro- with the Divine Generation, that the Son fhould fend the Father into the pter naturæ world. diverfitatem, As the living Father hath fent 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 Miffion. Thus he which begetteth fendeth, dicitur mif- and he which is* begotten is fent. & For I am from him, and he hath fent fplendor aut me, faith the Son: from whom I received my Effence by communication, fervor ignem, from him also received I this Commiffion. As therefore it is more worthy tit five fplen- to give than to receive, to fend than to be fent; fo in refpect of the Sonfhip there is fome priority in the Divine Paternity: from whence divers of the Ancients read that place of S. John with this addition, The Father (which fent me) is greater than I. He then is that God who fent forth his Son made of a woman, that God who hath fent forth the Spirit of his Son into our hearts, crying, Abba, Father. So that the authority of fending is in the Father: which therefore ought to be acknowledged, because mittit, often- upon this Miffion is founded the highest teftimony of his love to man; for herein is love, faith S. John, not that we loved God, but that he loved us, and fent his Son to be the propitiation for our fins.

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Heb. 1. 1,2. Si voluiffet Deus Pater per fubjectam creaturam vifibiliter apparere, abfurdiffimè tamen aut à Filio, quem genuit, aut à Spiritu Sancto, qui de illo procedit, miffus diceretur. S. Auguft. de Trin. lib. 4. cap. ult. c John 6.57. *Filius eft igitur à Patre miffus, non Pater à Filio; quia Filius eft 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, miffufque fit Filius? Non enim genitorem ab eo quem genuit, fed genitum a genitore mitti oportebat. S. Auguftin. contra Maximin. lib. 3. 6. 14. Ubi audis, Ipfe me mifit, noli intelligere naturæ diffimilitudinem, fed generantis authoritafem. Idem Tradi. 31. in Joh. Ενταῦθα οὖν ὁ Σπιτείλας καὶ ὁ δπιςελλόμμα, ἵνα δείξῃ ἢ πάντων ἀγαθῶν μίαν εἶναι ἢ πη ghi, Tulis, & waling. Epiph. Haref. 69. 54. Hence the language of the Schools, Miffio importat proceffionem originis, as Thom. Aquin. 10. q.43. art. 1. ad primum; or authoritatem Principii, as Durand. l. 1. dift. 15. q. 1. d Job.7. 29. 7 Λέγωσι γδ τὸ ῥητὸν τοῦ εὐαγελία κακῶς ἐρμίω δύοντες, ὅτι ὁ επιτείλας με παλής μείζων με ίσι, faith Epiphanius of the Arians; and anfwering, grants in thefe words which follow, καὶ πρῶτον μὲ ὁ δπιτείλας με παλής, φάσκς, καὶ οὐκ • xlious μs. Haref. 69.53. To the fame purpose Athanaf. de Hum. Nat. fufe. & Cyril. Thefaur. l. 11. read it, wéμLas μe walng. And S. Bafil makes Eunomius read it fo, in his firft Book against him, and with that addition answers it. So the fecond Confeffion 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.

με

Again, the dignity of the Father will farther yet appear from the order of the Perfons in the blessed Trinity, of which he is undoubtedly the firft. For although in fome paffages 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 Jefus Chrift, and the love of God, and the Communion of the Holy Ghoft be with you all, the latter part of which is nothing but an addition unto his constant Benediction;) and in others the Holy Ghoft precedes the Son (as, I Cor. 12. 4, Now there are diverfities of gifts, but the fame Spirit; and there are differences of Adminiftrations, but the fame Lord; and there are diverfities of operations, but it is the fame God which worketh all in all :) yet

5, 6.

3

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τήριον πίσιν

where the three Perfons are barely enumerated, and delivered unto us as the * Rule of Faith, there that order is obferved which is proper to them ; Witnefs * Παραδιδές the form of Baptifm, in the name of the Father, and of the Son, and oftver + Cathe Holy Ghoff, which order hath been perpetuated in all Confeffions of τοῖς μαθηλούςFaith, and is for ever f inviolably to be obferved. For that which is not in- ροις των λόγ stituted or invented by the will or defign of man, but ‡ founded in the natureco Cuof things themfelves, is not to be altered at the pleafure of man. Now this νάπης τὸ πνεῦ μα τὸ ἅγιον,

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ἀπαρειχείρη

priority doth properly and naturally refult from the divine Paternity; fo that S. Bafil. Epift. the Son must neceffarily be *fecond unto the Father, from whom he receiveth 80. his origination, and the Holy Ghoft unto the Son. Neither can we be thought 1. ̓Ακίνητον καὶ to want a fufficient foundation for this priority of the first Person of the Tri- τον φυλάσσειν nity, if we look upon the numerous teftimonies of the ancient Doctors of thes Church, who have not ftuck to call the Father the t origin, t the caufe, ακολυθίαν τ ἐξ αὐτῆς τα κυρία - φωνῆς παρελάβομιρ, εποντα, πορευθέντες μαθηλούσαμε πάντα, &c. S. Bafil. Ερίβ. 18. † Εσι τάξεως εἶδον εκ εκ Επας ἡμῶν θέσεως (μυιςάρθρον, ἀλλ' αὐτῇ τῇ καὶ φύσιν ακολυθίᾳ Συμβαίνον, ὡς τὸ πυρὶ πρὸς τὸ φῶς ἐσι τὸ ἐξ αὐτῷ· ἐν τό τοις ου πρότερον τὸ αἴτιον λέγομίμ, δεύτερον ἢ τὸ ἐξ αὐτές, πῶς ἂν εὔλογον ἀρνείας τ' τάξιν ἐφ ̓ ὧν ἐσι πρότερον καὶ δεύτερον, * Εξ 7 ἡμετέραν θέσιν, ἀλλ' ἐκ τ καὶ φύσιν αὐτοῖς ἐνυπαρχέσης ακολυθίας; S. Bafil. adverf. Eunom. L. Ι. * Δευτερεύει μὲ ὁ φὸς τὸ παλοὺς τις αιτίῳ δευτερεύει ἢ καὶ τὸ πνεῦμα τὸ 8 κ τ τ αἰτίας λόγον. S. Bafil. apud Georg. Pachym. Hip. 11. γδ φὸς τάξεις μὲ δούτες θα τα παρὸς καὶ ἀξιώματι, ὅτι ἀρχὴ καὶ αἰτία τῆ εἶναι αὐτῷ ὁ πατὴς, καὶ ὅτι δι αὐτῷ ἡ πρόοδο καὶ προσαγωγὴ πρὸς ὁ Θεὸν πατέρα, φύσει - εκέτι δούτεςΘ-, διότι ἡ θεότης ἐν ἑκατέρω μία· ὅτω δηλονότι καὶ τὸ πνεῦμα τὸ ἅγιον, εἰ καὶ ὑποβέβηκεν ἐν τῇ τε τάξει καὶ τῷ ἀξιώματι, ἐκέτ ̓ ἂν εἰκότως ὡς ἀλλοτρίας ὑπάρχον φύσεως. 5. Bafil. contra Eunom. 1. 3. Si unum Deum fingulariter nominamus, excludentes vocabulum fecundæ perfonæ, furorem ejus hærefis approbamus quæ ipfum afferit Patrem paffum. Phœbad. contra Arian. Illi cui eft in Filio fecunda perfona, 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 necefle eft de quo prodit, non tamen eft feparatum. Secundus autem ubi eft, duo funt ; & tertius ubi cft, tres funt; tertius enim eft Spiritus à Deo & Filio. Tertul. adverf. Praxeam. c. 8. Sic alium a fe 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 Spiritufn Sanctum, tertium nomen divinitatis, & tertium nomen majeftatis, cap. 30. Ὁ ἐξ αιτία γειονῶς τὸς, δεύτερο δ ἐσιν τὸς καθέτηκε, παρὰ τὸ παρὸς καὶ τὸ εἶναι καὶ τοιόσδε εἶναι εἰληφώς. Eufeb. Dem. Evang. l. 4. c. 3. Et quidem confeffione conmuni fecunda quidem ab autore nativitas eft, quia ex Deo eft; non tamen feparabilis ab autore, quia in quantum fenfus nofter intelligentiam tentabit excedere, in tantum neceffe eft etiam generatio excedat. S. Hilar. de Trinit. l. 12. Tua enim res eft, & unigenitus tuus eft filius ex te Deo Patre Deus verus, & à te in naturæ tuæ veritate genitus, poft te ita confitendus, ut tecum, quia æternæ originis fuæ es author, æternus. Nam dum ex te eft, fecundus à te eft. Id. This by the Schools is called Ordo natura, ordo originis, ordo naturalis præfuppofitionis. Which being fo generally acknowledged by the Fathers, when we read in the Athanafian Creed, In this Trinity none is afore or after other, we muf undertand it of the priority of perfeition or time. † Μικρών ἳ ἂν εἴη καὶ ἀναξίων ἀρχὴ, μᾶλλον ἢ μικρῶς τε καὶ ἀναξίως μή θεότη & ὢν ἀρχὴ καὶ ἀγαθότητα δεν τῷ καὶ πνεύματι θεωρ εμπρης, Νaz. Orat. 1.29. Μὴ χρονικών αρχω το ὺς καταδέξη τινὸς λέγον]ο, ἀλλὰ ἄχρονον ἀρχω γίνωσκε τ πατέρα ἀρχὴ γής άχρονα, ἀκατάληπ @. S. Cyril. Hier. Catech. II. ̓Αρχὴ μὲ ἐν παρὸς ἐδεμέα, ἀρχὴ ἢ τὰ δ ὁ πατὴρ. S. Bafil. contra Eunom. l. 2. Φαίνε λοιπὸν ὁ μακαρις ούαγγελιες (αφέσερον ἡμῖν ἐρμηνεύων τὸ τὰ ἀρχῆς ὄνομα· ἐδὲν τὸ ἕτερον, ὡς εἰκὸς, ἢ ἀρχίὼ εἶναί φησιν, ἡ αὐτὸν πατέρα, ἀπ' ὅπερ ὁ ζῶν ἔλαμψε λόγω, καθάπερ ἐξ ἡλία τὸ φῶς. ἐκῶν ἀρχὴ τῷ ὑς Πατής. S. Cyril. Alex. Thefaur. c. 32. Cum 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. oftendens quod totius Divinitatis, vel, fi 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 fe autem invicem in Trinitate, fi gignens ad id quod gignitur principium eft. Pater ad Filium principium eft, quia gignit eum. S. Aug. de Trin. 1. 5. c. 14. Pater ergo principium Deitatis. Gennad. de Ecclef. Dogmat. c. 1. In this fenfc the Greek Fathers ufed ἄναρχο as proper to the Father, (in the fame notion with aóval, with relation to the principium productionis) and denied it to the Son : Ὁ 3 4ος, ἐὰν μὲ ὡς αἴτιον τ πατέρα λαμβάνης, εκ αναρχο, αρχή δ' και πατής ως αίτιον ἐὰν 3 τ' Στὸ χρόνο της ἀρχίω, καὶ ἄναρχο. Naz. Orat.29. Εἴ τις αγύνηλον καὶ ἄναρχον λέγοι ἳ τὸν ὡς δύο ἄναρχα, καὶ δύο ἀθύνητα λέγων, καὶ δύο ποιῶν θεὸς ἀνάθεμα ἔσω. Synod. Sirm. Conf. prima, thus firft tranflated 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 fenfe the Platonifts did under ftand ἀγόνη @ of God, Ὥσε ἐκ ἀγαθὸν τῇ λεγομένη ὕλῃ τὸ κοσ μετας, εἴπερ ἀγώνη. Ο εἴη μὴ στὸ χρόνο μόνον, ἀλλὰ καὶ τὸ δτο αιτιῶν, καθ' ὁ ζημαινόμθμον καὶ θεὸν ἀθύνητον λέγομθρ. 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 eft, & initio caret. Fauftus Rheg. Epift. 16. Ex ore, inquit, Altiffimi prodivi. Hæc eft enim nativitas perfecta fermonis, hoc eft principium fine principio; hic eft ortus habens initium in nativitate, in ftatu non habens. Phæbad. contra Arian. Sicut in creaturis invenitur principium primum & principium fecundum; ita in perfonis divinis invenitur principium non de principio, quod Pater eft, & principium à principio, quod eft Filius. Tho. Aquin. I. q. 33. art. 4. And to this all the Schoolmen writing on his Sums agree, as all upon the Sentences. 1 Dif. 29. † Αἰτία ἐσιν ἡ τὸ θεὸ φύσις, καὶ τὸ δ, καὶ τὸ ἁγία πνεύματα, κλίσεως πάσης. S. Athanaf. Difert. Orthod. & Anm. ̓Αλλά τις ἐσὶ διώαμις ἀγινήτως καὶ ἀνάρχως ὑφεςῶσα, ἥτις ἐςὶν αἰτία ἢ ἁπάντων ὅντων αἰτίας· ἐκ γδ τὸ παρὸς ὁ τὸς, δι' ὧν τὰ πάν]α. S. Bafil. Εpiβ. 43. And upon that place, this day have I begotten thee: ̓Αλλὰ τὸ μ, γευθύνητα, τ' αἰτίαν ἀφ ̓ ὃς ἔχει ἀρχὶ τὰ είναι σημαίνει. Id. contra Eunom. l. 2. Πῶς ἐδεμίαν αφορὰν καταλείπε, & 5 7' ἐν αἰτίοις πρὸς τὰ ἐξ αὐτῶν ἐνυπάρχεσαν; Id. I. Πρὸς τὸ, ὅτι ἐγὼ ἦλθον ἐν τῷ ὀνόματι τῷ πατρός με, εἰδέναι χρὴ, ὅτι ἀρχίῳ ἑαυτῷ καὶ αἰτίαν ἐπιγραφόμθμον πατέρα ταῦτα λέγε. Ιd. Ερίβ. 64. Διαφορών ὑποτάσεων ἐν μόναις ταῖς τρίσιν ἰδιότησι, τῇ ἀνακλῳ καὶ πατρική, και αιτιατῇ νική, κα τῇ αίτια ή και εμπορολῇ, ἐπιδεινώσκομθρ. Damafc. 1. 4. c. 5. Τον πατέρα τα λόγες καὶ τορίας, καὶ προβολέα τα πνεύματα τῇ ἁγία, ἢ πρώτων αιτίαν καὶ ἀρχι φαμαρ θεότητα είναι 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 cafe do use the term of caufa, but the Latins only principium: yet the very Latin Fathers in the 25. Seffion of the fame Council have These words, μίαν γινώσκομ.μ τ πατέρα αιτίαν, καὶ ῥίζαν, καὶ πηγὼ ἢ θεότητα and we have before cired Vidtorinus Afer,

whe

who says, Pater caufa eft ipfi Filio ut fit. So S. Hilary, Deum nafci, non eft aliud quàm in ea natura effe quâ Deus.eft, quia nafci cùm caufam nativitatis oftendat, non difproficit tamen in genere autoris exfiftere. De Trin. l. 11. Ex Spiritu enim fpiritus nafcens licet de proprietate Spiritus, per quam & ipfe Spiritus eft, nafcatur, non tamen alia ei præterquam perfectarum atque indemutabilium caufarum ad id quod nafcitur caufa eft, & ex caufa, licet perfecta atque indemutabili nafcens, neceffe eft ex caufà in caufæ ipfius proprietate nafcatur. Id. l. 12. Qui ex eo qui eft natus eft, intelligi non poteft ex eo quod non fuit natus effe, quia ejus qui eft ad id quod est causa est, non etiam id quod non eft origo nafcendi eft. ibid. Deus omnium quæ funt caufa eft. Quod autem rerum omnium caufa eft, etiam fapientiæ fuæ caufa eft, nec unquam Deus fine fapientia fua. Igitur fempiternæ fuæ fapientiæ caufa eft fempiterna. S. Aug. 1.83. quest. 16. And as they called the Father the cause of the Son, fo they accounted it the propriety of the Father to be without a caufe; as appears out of Alexander the Bishop of Alexandria's Epift. before produced.

T

*We have ci-* the Author, the root, the fountain, and the head of the Son, or the ted Phoebadi- whole Divinity.

us fpeaking fo before; to

added, Si quis

For by thefe titles it appeareth clearly, firft, that they made a confiderable which may be difference between the perfon of the Father, of whom are all things, and igitur adhuc the Perfon of the Son, by whom are all things. Secondly, that the diffe& de Apofto- rence confifteth properly in this, That as the branch is from the root, and lo 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 fubfiftence by generation from him; the Father is not from the Son, as beper naturam ing what he is from none.

dominicum

ftantiæ dualitatem quæ

autori fuo

jungitur: & paulo poft; Sed cùm 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 feveral places have been already collected, especially by Petavius, to which these may be added, befides 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 glorià fit dignus, exftiterit. Ibid. Aliud eft fine autore effe femper æternum, aliud quod Patri, id eft, autori, eft coæternum. Ubi enim Pater autor, ibi & nativitas eft. At verò ubi autor æternus eft, ibi & nativitas æterna eft: quia ficut nativitas ab autore eft, ità ab æterno autore æterna nativitas eft. Id. l. 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 eft ex æternitate defuerit, id ipfum autori non eft ambiguum defuiffe. Id. Natum non poft aliquid, fed ante omnia; ut nativitas tantùm teftetur autorem, non præpofterum aliquid in fe autore fignificet. lb. Natus autem ità, ut nihil aliud quàm te fibi fignificet autorem. 16. Ipfius tamen autor eft Pater generando fine initio. Ruff. in Symb. Si propterea Deum Patrem Deo Filio dicis autorem, quia ille genuit, genitus eft ifte, quia ifte 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 a fonte, nec radius à fole difcernitur; ficut nec à Deo fermo. Ibid. "Eszórainę réλesov éxwv. To eivas se avevdeÈS, jiza & Tayn Tổ 48 xỳ s8 ávís ævoμal. S. Bafil. Homil. 26. Dominus Pater, quia radix eft Filii. S. Ambrof. in Luc. 1. 10. c. 1. ut de Fide, 1.4. c. 5. S. Cyril of Alexandria fpeaking of the baptifmal Inflitution, Thi i go avatáru jizav ἧς ἐπέκεινα τὸ ζυμπὼν ἐδὲν, ἐννοήσεις ἳ πα]έρα· τ δέ γε τ' ἀνω]άτω ρίζης ἐκπεφυκότα και γελυνηρον αδέξη τ όν. De S. Trin. Dial. 2. - "Αναρχον ὁ πατὴς πηγὴ τῇ ο δικαιοσαύης ποταμέ, το μονομιᾶς ὁ πατήρ. Cyril. Hierof. Catech. II. In hac ergò natura filius eit, & in hoc originis fonte fubfiftens proceffit ex fapiente fapientia, ex forti virtus, ex lumine fplendor. Vigil. Difp. Ὡς πνεῦμα θεῦ καὶ ἐξ αὐτῷ πεφίμος, αἴτιον αὐτὸν ἔχον, ὡς πηγὶ ἑαυτό, και κεῖθεν πηδάζον. Bafil.Homil 18. Λέγει αυὶτε 48 ἡ θεία γραφή, κλίνει, φησίν, ἐπ ̓ αὐτὸς ὡς ποταμὸς εἰρμης, εκπορόυόμμα δηλονότι ἐκ δ' ἀληθῶς anyus ↑ (wns & rõ walegs Debrn10. Act. Concil. Nic. l. 2. c. 22. And S. Cyril of Alexandria, who often ufeth this expreffion, gives us the full fignification of it in these words, upon S. John I. Adixhod ÿ öaws ödev tò, as iv whyñ, Tus πaτρὶ ἢ τὸν ὑπάρχειν ἐννοεῖν· μόνον γὰ τὸ ἐξ & τὸ ἢ 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. Quantò 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 Fatrem, una utrique mens, unus fpiritus, una fubftantia 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 Chrifti Deus. Concil. Sirm. accepted and expounded as Orthodox by S. Hilary. Caput enim omnium Filius, fed caput Filii Deus. S. Hil. de Syn. Cùm ipfe fit omnium caput, ipfius tamen caput eft Pater. Ruff. in Symb. Tu capitis caput, & primi tu fontis origo. Hilar. ad Leonem. Οὔτε δύο εἰσὶν ἀρχαῖ, ἀλλὰ κεφαλῆ τὸ ἡς ὁ walng, μian agzi. Cyril. Hierof. Catech. 11. Caput Filii Pater eft, & caput Spiritûs Sancti Filius, quia de ipfo accepit. S. Aug. Queft. Vet. Teft. 9. S. Chryfoftom is fo clearly of the opinion that I Cor. 11. is to be underflood of Chrift as God, that from thence he proves him to have the fame Efence with God: Εἰ γδ κεφαλὴ γεωαικὸς ὁ ἀνῆς, ὁμούσια ἢ ἡ κεφαλὴ τι σώματι κεφαλὴ ἢ τὸ ἡδ ὁ θεὸς, ὁμούσια ὁ εος τις καλεί. So like wife Theodoret upon the fame place: Η ἢ γενὴ 8 ποίημα τὸ ἀνδρὸς, ἀλλ' ἐκ δὲ ἐσίας τὸ ἀνδρὸς· ἐδὲ ὁ τὸς ἄρα ποίημα τὸ θεῖ, ἀλλ' ἐκ τ εσίας τι θες. So s. Cyril, Κεφαλὴ το Χριςῶ ὁ Θεὸς, ὅτι ἐξ αὐτὸ καὶ φύσιν· κελίνης γδό λόγω εκτὸ θεῖ καὶ πατρός. Ad Regin. Εp. 1.

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*-Lactan. l. 1. Some indeed of the Ancients may feem to have made yet a farther diffe1.2. Zach. Mi- rence between the perfons of the Father and the Son, laying upon that tylen. Relation terms of greater oppofition. As if, because the Son hath not Lactan. ib. his Effence from himself, the Father had; because he was not begotten Synef. Hymn. 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 * neither*

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