1 ther the word, Was ; nor, II II. ἀγωνήτῳ, To Hp, syy to A Ted or de κὶ τὸ Πρὸ ἀιώνων, ἅπερ in ESI TAUTA TUS Aʊἐκ ἔςι ταύτα της Theodorit. lib. 1. c. 4. δ ̓ ways; and, before all Ages; whatever their Meaning be, cannot imply the fame as Self-existence Τα μονογενῆς εξαίρε τον καὶ αΐδιον γίνεσιν. Ecclef. Theol. lib. 1, c. 12. Δῆλον ὅτι ὁ μονοαλυὴς τὸς ἦν es * ἑαυτὸ πατέρα + Θεόν, σιῶν καὶ συμπαρὼν αὐτῷ αἰεὶκὶ dvlole. Lib. 2, c. 14. Ὁ 5, παντὸς χρόνε και πάνω 1wy airav TęsoßüleçC. Demonftr. Evang. lib.4, c. I. B Eufebius, in the following paffages, expreffes his Senfe of the Sons being Always with the Father : The fingular (faith he) and eternal generation of the only-begotten Son: And again; Tis manifeft that the onlybegotten Son was with God his Father, being prefent and together with him, always and at all times: And again; But the confideration of Chrift before his Incarnation] must extend Υιον γυνητὸν ἢ χρόνοις μετρά back beyond all Time, and τισιν ἐκ ὄντα, ὕτερον δέ πόλε beyond all Ages: And again; yeyovóta ya wey Xelvar That the Son was begotten, όντα και προόντα, καὶ τω παλεί not as having at a certain ὡς ὑὸν διαπαντός συνόντα, και time not been, and then beἐκ ἀγύνητον ginning to be; but being be- aumlov orla, Hurá vor ♫ fore all ages, and still be- asuváte waleys, movoskun fore Them, and being always, you dear in des. λόγον καὶ θεὸν prefent as a Son with his Father; not self-exiftent, but begotten of the felf-exiftent Fa ther; being the Only-begotten, the Word, and God of God: And again; That Τὸν υἱὸν ἐξ ἀπείρων αιώνων, the Son fubfifted from end. μᾶλλον ἢ πρὸ πάντων αιώνων lefs Ages, or rather before osñval, Quóór le σweival all Ages; being with Him, our your deste waters and Always with him, who Tã pali + augnv. begat him, even as Light with the Luminous Body: Ibid. c. 3. Ibid. l. 5. c. 1. And 4 2 MongoƆs.is A Τότον καὶ αὐτὸς ἐπὶ πᾶσι τ wey Tailwr y μsla závlas or are porogluns aóg©‚: 5 μέγας ἀρχιερεὺς ἢ μεγάλο θεῖ, παντός χρόνος καὶ πάντων aivan Cbúτal, Tй 7 πατρὸς καθοσιωμώθ τιμή, πρῶτ TO μÓ! © I TÁVTWY ÚTEindone) owrnelas. De land. Conftantini, c. I. ~ 22 Dignity of the Father, The Ὁ μένγε τὸ θεῖ μονολυής 2020, Tod auтs Taleì σvμcaσιλεύων δε ανάρχων αἰώνων εἰς ἀπείρες καὶ ἀτελευτήτες αἰῶνας. Ibid. c. 2. And again; To Him (viz. to the Father] is Intercef fion made for the Salvation of all, by the pre-exifting only-begotten Word Himfelf, who is Over all, and Before ally and After all, the great High-Prieft of the Great God, Antienter than all Time and all Ages, [ Gr. the Antienteft of all time and of all Ages, ] fančtified with the Honour and First and Only One: And again; The only begotten Word of Gody who reigneth with his Father from be ginningless Ages, to end lefs and never-cealing Ages. And yet no body more exprefly than the fame Eufebius, declares that the Power and Will of the Father: The Light (faith he) does not fine forth by the Will of the Luminous Body, but by a Neceffary Property of its Nature: But the Son, by the Intention and Will of the Father, received his Subfiftence fo as to be the Image of the Father: For by his Will did God become the Father of his Son, and caused to fubfift a fecond Light, in bt. in all things like unto ceiving before all Ages a rial Subfiftence, by the inexprefible and inconceivable Will and Power of the Fa ther. Son was generated by the - Ἡ μὲν αὐγὴ ἐ και προαίρεσιν palès enλáμтen, XT Ti ἐκλάμπει, καὶ ἢ olas ouμßeßunds awesov ö ἐσίας συμβεβηκός αχώρισον· ὁ yos x an 5 καὶ γνώμην και προαίρεσιν εἰκὼν ὑπέςη τε πατρὶς· βελι Deos yéyover yõ taa καὶ φῶς δεύτερον και πάντα ous d'τegov xH πávla ἑαυτῷ ἀφωμοιωμθύον υπες ήσαλο. Demonftr. Evangel. I. 41 C. 3. Himself: And again; Re · Πρὸ πάντων αἰώνων ἐκ τα πατρὸς ἀνεκφράς» καὶ ἀπεινούτα βολῆς καὶ διαμεως ισιέμενον. 18018 Ibid. And And the Council of Sirmium: If any one fays T the Son was begotten with res's ressourñas dégon Lyon out the Will of the Father, let him be Anathema. For the Father did not beget the Son by a phyfical Neceffity of Nature without the Operation of his Will; but he at once willed, and begat the Son, and produced him from without fuffering any dimi nution himself. And this Canon, faith Hilary, was therefore made by the Council, leaft any Occafion Should Seem given to Hereticks, to afcribe to God the Father a Neceflity of be ανάθεμα esa ound Crates ཟུ 3བྱུང 1:1:|:ཀ Himself, without Time, and Ne data hæreticis occafio videretur, ut necef fitatem Deo Patri gig nendi ex fe filii adfcribe rent, rent, tanquam naturali lege cogente, invito fe ediderit. De Synod, I. getting the Sony as if he produced him by Neceffity of Nature, without the Operation of his Will. rent vie And Marius Victori- Non a Neceffitate Nanus: It was not (faith he, turæ, fed Voluntate Magnifpeaking of the Genera- tudinis Patris, adu. Arium tion of the Son,) by Neceffity of Nature, but by the And Bafil the Great Power concurrent with his Will, begat a Son worthy of Himfelf; he begat him, fuch as he Himself would. And again: It is the general Sentiment of all Chriftians whatsoever, that the Son is a Light begotten, fhim ning forth from the nube A Will of the Fathers Majefty. Ο θεός συνδρομον ἔχων τὴ Κοινὴ πρόληψις πᾶσιν ὁμοίως Xesiavols évvásxa, φως * γυνητὸν ἐκ τ to ous ) you turntor on αγυνήτο φωτὶς ἀπολάμψαντα, 2 22 gotten Light; and that He www xỳ aiтoáyadov in καὶ αὐτοζω! καὶ αὐτάγαθον ἐκ ε ζωοποιό πηγῆς, ἢ πατρικῆς 'Ayadón. Contr. Eunom. lib. z. is the True Life and the True Good, Springing from that Fountain of Life, the Fathers GOODNESS. And Greg. Nyffen: For neither (faith he doth That immediate connexion between the Father and the Son, exclude [or, leave no room for the operation of] the Fathers Will; as if he begat the Son by Neceffity of Nature, without the operation of his Will: Neither does Ουτε γ ἡ ἄμεσΘ- ἅυτη συνάφεια εκβάλλει 7 βέλησιν * πατρὶς, ὡς καὶ τινα φύσεως ἀνάγκην ἀπροαιρέτως * ὑὸν ἐχηκότΘ· ἔτε ἡ βέλησις διέ ςησι * πατρὸς * ον, ὥς τι διάσημα μεταξὺ παρεμπίπ 785 d. Contr. Eunom. 7. the Suppofition of the Fathers Will [operating in this Matter, ] fo divide the Son from the Father, as if any Space of Time was requifite between, [for the Will of the Father to operate in.] Ει γ' τότε ἐγύνησε “ ἱὸν, ὅτε ἐβέλετο, καθὼς φησιν ὁ ἀνε τίπαλΘ· ἐβέλετο ἢ τὸ ἀγαθὸν de ovideμo ̈ Tŷ Boλnoes' i♪wapis· åèì deg å ÿòs μslù F Tate's vondños), F atì xỳ B8λομλύκς τὸ καλὸν, καὶ δυναμομε xero Béλe), c. Eunom.8. And again: If he begat the Son when he Would, (as Eunomius contends;) it will follow, that fince he Always Will'd what is Good, and always had Power to do what he Would, therefore the Son must be conceivd to have been Always with the Father, who always Wills what is Good, and always has Power to do what he Wills. And, among modern Writers, the Learned Dr Payne: There are feveral things, I own (faith he) in the Bleffed Trinity, incomprehenfible to our Reafon, und unaccountable to our Finite Understandings ; As, why and how an Infinite All-fufficient God, fhould produce an eternal Son, Whether This were by a Voluntary or a Necessary production ; &c. S XVIII. S XVIII. The [Ay, the] Word or Son of the Father, fent into the World to affume our Flesh, and die for the Sins of Mankind; was not the [λjQ indiaten, the] internal Reafon or Wif λίγα ἐνδιάθετα, dom of God, an Attribute or Power of the Father; but a real Perfon, the fame who from the Beginning had been the Word, or Revealer of the Will, of the Father to the World. See the Texts, No 535, 680, 654, 616,617,618, 607, 612, 638, 574, 584, 586, 588, 569, 631, 641, 652, 642, 672. See beneath, § 22 and 23. Notes on S 18. Of the Writers before the Time of the Council of Nice, Theophilus, Tarian and Athenagoras, seem to have been of That Opinion, that [the ayos] the Word, was [the λógiá] the internal Reafon or Wisdom of the Father; and yet, at the fame time, they speak as if they fuppofed That Word to be produced or generated into a real Perfon. Which is hardly intelligible: And feems to be the Mixture of Two Opinions: The One, of the generality of Chriftians; who believed the Word to be a real Perfon: The Other, of the Jews and Jewish Chriftians; who Perfonated the internal Wisdom of God, or fpake of it fign=" |