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whom he receiveth his origination, and the Holy Ghost unto the Son. Neither can we be thought to want a sufficient foundation for this priority of the first person of the Trinity, if we look upon the numerous testimonies of the ancient doctors of the Church, who have not stuck to call the Father the origin,* the cause,t the author, the root, the fountain, Il and the head of the Son, or the whole Divinity.

cedere, in tantum necesse est etiam generatio excedat.' S. Hilar. de Trinit. l. xii. c. 51. • Tua enim res est, et unigenitus tuus est filius, ex te Deo Patre Deus verus, et a te in naturæ tuæ unitate genitus, post te ita confitendus, ut tecum, quia æternæ originis suæ es auctor æternus. Nam dum ex te est, secundus a te est.' Ibid. c. 54. 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 Athanasian creed, 'In this Trinity none is afore or after other,' we must understand it of the priority of perfection or time.

* Μικρῶν γὰρ ἂν εἴη καὶ ἀναξίων ἀρχὴ, μᾶλ λον δὲ μικρῶς τε καὶ ἀναξίως, μὴ θεότητος ὢν ἀρχὴ καὶ ἀγαθότητος τῆς ἐν υἱῷ καὶ πνεύματι θεωρουμένης. S. Greg. Nas. Orat. 1. et 29. Μὴ χρονικὴν ἀρχὴν τοῦ υἱοῦ καταδέξῃ τινὸς λέγοντος, ἀλλὰ ἄχρονον ἀρχὴν γίνωσκε τὸν πατέρα· ἀρχὴ γὰς υἱοῦ ἄχρονος, ἀκατάληπτος. S. Cyril. Hier. Catech. 11. ̓Αρχὴ μὲν οὖν πατρὸς οὐδεμία, ἀρχὴ δὲ τοῦ υἱοῦ ὁ πατήρ. S. Basil. contra Eunom. l. ii. §. 12.

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λοιπὸν ὁ μακάριος εὐαγγελιστὴς σαφέστερον ἡμῖν ἑρμηνεύων τὸ τῆς ἀρχῆς ὄνομα· οὐδὲν γὰρ ἕτερον, ὡς εἰκὸς, τὴν ἀρχὴν εἶναί φησιν, ἢ αὐτὸν τὸν Πατέρα, ἀφ ̓ οὗπες ὁ ζῶν ἔλαμψε Λόγος, καθάπες ἐξ ἡλίου τὸ φῶς, οὐκοῦν ἀρχὴ τῷ Υἱῷ Πατήρ. S. Cyril. Aler. Thesaur. c. 32. • Cum dixisset, quem mittet Pater, addidit, in nomine meo : non tamen dixit, quem mittet Pater a me, quemadmodum dixit, quem ego mittum vobis a Patre; viz. ostendens quod totius Divinitatis, vel, si melius dicitur, Deitatis, principium Pater est.' S. August. de Trin. 1. 4. c. 20. • Unum principium ad creaturam dicitur Deus, non duo vel tria principia. Ad se autem invicem in Trinitate, si gignens ad id quod gignitur principium est, Pater ad Filium principium est, quia gignit eum.' S. August, de Trin. 1. 5. c. 14.

• Pater ergo principium Deitatis.' Gennad. de Eccles. Dogmat. c. 1. In this sense the Greek fathers used αναρχος as proper to the Father (in the saure notion with ἀγέννητος, with relation to the principium productionis”), and denied it to the Son : Ὁ δὲ υἱὸς, ἐὰν μὲν ὡς αἴτιον τὸν πατέρα λαμβάνης, οὐκ ἄναρχος, ἀρχὴ γὰρ υἱοῦ ὁ πατὴρ ὡς αἴτιος· ἐὰν δὲ τὴν ἀπὸ χρόνου νοῆς ἀρχὴν, καὶ ἄναρχος. S. Greg. Νaz. Οrat. 29. Εἴ τις ἀγέννητον

καὶ ἄναρχον λέγοι τὸν υἱόν· ὡς δύο ἄναρχα, καὶ δύο ἀγέννητα λέγων, καὶ δύο ποιῶν θεοὺς, ἀνάθεμα ἔστω. Synod. Sirm. Conf. prim. thus first translated into Latin : ' Si quis innascibilem et sine initio dicat Filium, tanquam duo sine principio, et duo innascibilia, et duo innata dicens, duos faciat deos, Anathema sit.' S. Hilar. de Synod. art. xxvi. In which sense the Platonists did understand ἀγέννητος of God: Ωστε οὐκ ἀγαθὸν τῇ λεγομένῃ ὕλῃ τὸ κοσμεῖσθαι, εἶπες ἀγέννητος εἴη μὴ ἀπὸ χρόνου μόνον, ἀλλὰ καὶ τὸ ἀπὸ αἰτιῶν, καθ ̓ ὃ σημαινόμενον καὶ τὸν Θεὸν ἀγέννητον λέγομεν. Hierocles de provid. p. 8. ed. Lond. 1655. 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. August. contra Maxim. 1. 3. c. 17. Principium ex principio et unum est, et initio caret. Faustus Rheg. Epist. 16. ' Ex ore, inquit, (Eccl. ii. 4.) Altissimi prodivi; hæc est enim nativitas perfecta sermonis, hoc est principium sine principio; hic est ortus habens initium in nativitate, in statu non habens.' Phabad. contra Arian. p. 94. Sicut in creaturis invenitur principium primum et principium secundum; ita in personis divinis invenitur principium non de principio, quod est Pater, et principium a principio, quod est Filius.' Tho. Aquin. 1. q. 35. art.

4.

And to this all the Schoolmen writing on his Sums agree, as all upon the Sentences. 1. Dist. 29.

† Αἰτία ἐστὶν ἡ τοῦ Θεοῦ φύσις, καὶ τοῦ υἱοῦ, καὶ τοῦ ἁγίου πνεύματος, καὶ τῆς κτίσεως πάσης. S. Athanas. Dissert. Orthod, et Anom. Dial. ii. §. 23. ̓Αλλὰ τίς ἐστι δύο ναμις ἀγεννήτως καὶ ἀνάρχως ὑφεστῶσα, ἥτις ἐστὶν αἰτία τῆς ἁπάντων ὄντων αἰτίας· ἐκ γὰρ τοῦ πατρὸς ὁ υἱὸς, δι ̓ οὗ τὰ πάντα. S. Basil. Epist. 43. And upon that place, this day have I begotten thee :” ̓Αλλὰ τὸ μὲν, γεγέννηκα, τὴν αἰτίαν ἀφ ̓ ἧς ἔχει ἀρχὴν τοῦ εἶναι σημαίνει. Ιd. contra Eunom. 1. ii. 6. 17. Πῶς οὐδεμίαν διαφορὰν καταλείπει, οὐδὲ τὴν ἐν αἰτίοις πρὸς τὰ ἐξ αὐτῶν ἐνυπάρχουσαν; id. 1. i. φ. 23. Πρὸς τὸ, ὅτι ἐγὼ ἦλθον ἐν τῷ ὀνό ματι τοῦ πατρός μου, εἰδέναι χρὴ, ὅτι ἀρχὴν ἑαυτοῦ καὶ αἰτίαν ἐπιγραφόμενος τὸν πατέρα ταῦτα λέγει. Id. Epist. 64. Διαφορὰν τῶν ὑποστάσεων ἐν μόναις ταῖς τρισὶν ἰδιότησι, τῇ ἀναιτίῳ καὶ πατρικῇ, καὶ αἰτιατῇ υἱἰκῇ, καὶ τῇ αἰτιατῇ καὶ ἐκπορευτῇ, ἐπιγιγνώσκομεν. Da

For by these titles it appeareth clearly, First, That they made a considerable difference between the person of the Fa

masc. 1. 4. c. 5. Τὸν πατέρα τοῦ λόγου καὶ τῆς σοφίας, καὶ προβολέα τοῦ πνεύματος τοῦ ἁγίου, τὴν πρώτην αἰτίαν καὶ ἀρχήν φαμεν τῆς Seótarog síval. Zachar. Mitylen. p. 215. ed. Barth. 1655. And although 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 causa, but the Latins only principium: yet the very Latin fathers in the twenty-fifth session of the same Council have these words: μiav γινώσκομεν τὸν πατέρα αἰτίαν, καὶ ῥίζαν, καὶ πηγὲς τῆς θεότητος" and we have before cited Victorinus Afer, p. 51. col. 2. who says: 'Pater causa est ipsi Filio ut sit.' So St. Hilary: Deum nasci, non est aliud quam in ea natura esse qua Deus est; quia nasci cum causam nativitatis ostendat, non disproficit tamen in genere auctoris exsistere.' De Trin. 1. 11. c. 11. • Ex Spiritu enim Spiritus nascens, licet de proprietate Spiritus, per quam et ipse Spiritus est, nascatur, non tamen alia ei præterquam perfectarum atque indemutabilium causarum ad id quod nascitur causa est; et ex causa, licet perfecta atque indemutabili nascens, necesse est ex causa in causæ ipsius proprietate nascatur.' Id. 1. 12. c. 8. Qui ex eo qui est natus est, intelligi non potest ex eo quod non fuit natus esse, quia ejus qui est ad id quod est causa est, non etiam id quod non est origo nascendi est.' Ibid. c. 17. • Deus omnium quæ sunt causa est. Quod autem rerum omnium causa est, etiam sapientiæ suæ causa est, nec unquam Deus sine sapientia sua. Igitur sempiternæ suæ sapientiæ causa est sempiterna.' S. August. lib. de div. Quæst. lxxxiii. quæst. 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 Epistle before produced.

We have cited Phœbadius speaking so before, P. 51. col. 2. to which may be added: 'Si quis igitur adhuc et de Apostolo requirit dominicum statum, id est, singularis substantiæ dualitatem, quæ per naturam auctori suo jungitur:' p. 110. et paulo post: Sed cum refertur ex ipso, certe ad Patrem, ut ad rerum omnium respicitur auctorem.' St. 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. In ipso quod Pater dicitur, ejus quem genuit auctor os

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tenditur.' De Trin. I. 4. c. 9. tius honor Filii dignitas sit paterna, et gloriosus auctor sit ex quo is, qui tali gloria sit dignus, exstiterit.' Ibid. c. 10. Aliud est sine auctore esse semper æternum, aliud quod Patri, id est, auctori, est coæternum. Ubi enim Pater auctor, ibi et nativitas est. At vero ubi auctor æternus est, ibi et nativitas æterna est: quia sicut nativitas ab auctore est, ita ab æterno auctore æterna nativitas est.' Ibid. l. 12. c. 21. Quod vero ex æterno natum est, id si non æternum natum est, jam non erit et Pater auctor æternus. Si quid igitur ei qui ab æterno Patre natus est ex æternitate defuerit, id ipsum auctori non est ambiguum defuisse.' Ibid. Natum non post aliquid, sed ante omnia; ut nativitas tantum testetur auctorem, non præposterum aliquid in se auctore significet.' Ibid. c. 51. Natus autem ita, ut nihil aliud quam se sibi significet auctorem.' Ibid. c. 52. 'Ipsius tamen auctor est Pater generando sine initio.' Ruff.in Symb. 6. 9. Si propterea Deum Patrem Deo Filio dicis auctorem, quia ille genuit, genitus est iste, quia iste de illo est, non ille de isto; fateor et concedo.' S. August. contra Maxim. l. 3. c. 14.

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Nec dubitaverim Filium dicere et radicis fruticem, et fontis fluvium, et solis radium.' Tertull. adv. Prateam, c. 8. Nec frutex tamen a radice, nec fluvius a fonte, nec radius a sole discernitur; sicut nec a Deo Sermo. Ibid. "Εστι μὲν γὰς ὁ πατὴρ τέλειον ἔχων τὸ εἶναι καὶ ἀνενδεὶς, ρίζα καὶ πηγὴ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος. δ. Basil. Homil. 26. Dominus Pater, quia radix est Filii.' S. Ambros. in Luc. 1. 10. c. 1. ut et de Fide, 1. 4. c. 5. St. Cyril of Alexandria speaking of the baptismal institution : Τὴν μὲν γὰς ἀνωτάτω ῥίζαν, ἧς ἐπέκεινα τὸ σύμπαν οὐδὲν, ἐννοήσεις τὸν πατέρα· τὸν δέ γε τῆς ἀνωτάτω ῥίζης ἐκπεφυκότα καὶ γεγεννημένον Tagadin Tov vióv. De S. Trin. Dial. 2.

|| Αναρχος ὁ πατὴρ πηγὴ τοῦ τῆς δικαιοσύνης ποταμοῦ, τοῦ μονογενοῖς ὁ πατήρ. δ. Cyril. Hieros. Catech. 11. In hac ergo natura filius est, et in hoc originis fonte subsistens processit ex sapiente sapientia, ex forti virtus, ex lumine splendor.' Vigil. Taps. Disp. p. 702. Ως πνεῦμα θεοῦ καὶ ἐξ αὐτοῦ πεφηνὸς, αἴτιον αὐτὸν ἔχον, ὡς πηγὴν ἑαυτοῦ, κἀκεῖθεν πηγάζον. Basil. Homil. 28. Λέγει περὶ τοῦ υἱοῦ ἡ θεία γραφή, Κλίνει, φησὶν, ἐπ ̓ αὐτοὺς ὡς ποταμὸς εἰρήνης· ἐκπορευόμενος δηλονότι ἐκ τῆς ἀληθοῦς πηγῆς τῆς ζωῆς, τῆς τοῦ πατρὸς θεότητος. Act. Concil. Nic. l. ii. c. 22. And St. Cyril of Alexandria, who often useth this expression, gives us the full signification of it in these words, upon

ther," of whom are all things," and the person of the Son, "by whom are all things." (1 Cor. viii. 6.) Secondly, That the difference consisteth properly in this, that as the branch is from the root, and river from the fountain, and by their origination from them receive that being which they have; whereas the root receiveth nothing from the branch, or fountain from the river; so the Son is from the Father, receiving his subsistence by generation from him; the Father is not from the Son, as being what he is from none.

Some indeed of the ancients may seem to have made yet a farther difference between the persons of the Father and the Son, laying upon that relation terms of greater opposition. As if, because the Son hath not his essence from himself, the Father had; because he was not begotten of himself, the Father had been so; because he is not the cause of himself, the Fathert were. Whereas, if we speak properly, God the Father haths neither his being from another, nor from himself; not from another, that were repugnant to his paternity; not from himself, that were a contradiction in itself. And therefore those expressions are not to be understood positively and affirmatively, but negatively|| and exclusively, that he hath

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the first chapter of St. John, p. 12. Adκήσει δὲ ὅλως οὐδὲν τὸ, ὡς ἐν πηγῇ, τῷ πατρὶ τὸν υἱὸν ὑπάρχειν ἐννοεῖν· μόνον γὰρ τὸ ἐξ οὗ τὸ τῆς πηγῆς ἐν τούτοις ὄνομα σημαίνει. Pa trem quidem non genitum, non creatum, sed ingenitum profitemur; ipse enim a nullo originem ducit, ex quo et Filius nativitatem, et Spiritus Sanctus processionem accepit. Fons ergo ipse et origo est totius divinitatis.' Concil. Tolet. can. 11. Quanto magis Dei vocem credendum est et manere in æternum, et sensu ac virtute comitari, quam de Deo Patre tanquam rivus de fonte traduxit?' Lactan. de ver. Sap. 1. 4. c. 8. et rursus, c. 29. Cum igitur et Pater Filium faciat, et Filius Patrem, una utrique mens, unus spiritus, una substantia est: sed ille quasi exuberans fons est, hic tanquam defluens ex eo rivus; ille tanquam sol, hic tanquam radius a sole porrectus.'

¶'Caput, quod est principium omnium, Filius caput autem, quod est principium Christi, Deus.' Concil. Sirm. accepted and expounded as Orthodox by St. Hilary: Caput enim omnium Filius, sed caput Filii Deus.' de Synod. c. 60. Cum ipse sit omnium caput, ipsius tamen caput est Pater. Ruff, in Symb. §. 9.

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pitis primique caput, tu fontis origo.' S. Hilar. ad Leonem. v. 9. Οὔτε δύο εἰσὶν ἀςχαί, ἀλλὰ κεφαλὴ τοῦ υἱοῦ ὁ πατὴρ, μία ἡ aph. S. Cyril. Hieros. Catech. 11. • Caput Filii Pater est, et caput Spiritus Sancti Filius, quia de ipso accepit.' S. August. Quæst. Vet. Test. 9. St. Chry

sostom is so clearly of the opinion that 1 Cor. xi. 3. is to be understood of Christ as God, that from thence he proves him to have the same essence with God: E γὰρ κεφαλὴ γυναικὸς ὁ ἀνῆς, ὁμοούσιος δὲ ἡ κε φαλὴ τῷ σώματι· κεφαλὴ δὲ τοῦ υἱοῦ ὁ Θεὸς, ὁμοούσιος ὁ υἱὸς τῷ πατρί. So likewise Theodoret upon the same place, t. iii. 171. Ἡ δὲ γυνὴ οὐ ποίημα τοῦ ἀνδρὸς, ἀλλ ̓ ἐκ τῆς οὐσίας τοῦ ἀνδρός. οὐδὲ ὁ υἱὸς ἄρα ποίημα του Θεοῦ, ἀλλ ̓ ἐκ τῆς οὐσίας τοῦ Θεοῦ. So St. Cyril: Κεφαλὴ τοῦ Χριστοῦ ὁ Θεὸς, ὅτι ἐξ αὐτοῦ κατὰ φύσιν· γεγέννηται γὰρ ὁ λόγος ἐκ τοῦ Θεοῦ καὶ πατρός. Ad Regin. Εp. 1.

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Lactan. 1. i. c. 8. S. Hilar. 1. ii. Zach. Mitylen. p. 214. seqq. + Lactan. ib. Synes. Hymn.

S. Hieron. in c. 3. ad Eph. § ̓́Αναρχος οὖν ὁ πατὴς, οὐ γὰρ ἑτέρωθεν αὐτ τῷ, οὐδὲ παρ ̓ ἑαυτοῦ τὸ εἶναι. S. Greg. Nas. Orat. 30. Ὁ ἀγέννητος οὐ γεγέννηται, οὔθ ̓ ὑφ ̓ saurou, ove' up' irigov. S. Athan. Si rursum quod a semetipso sit accipias, nemo sibi ipse et munerator et munus est.' S. Hilar. de Trin. 1. 2. c. 7. Qui putant Deum ejus potentiæ esse ut seipsum ipse genuerit, eo plus errant, quod non solum Deus ita non est, sed neque corporalis neque spiritualis creatura. Nulla enim omnino res est quæ seipsam gignat ut sit. Et ideo non est credendum, vel dicendum, quod Deus genuit se.' S. August.

This appeareth by those expositions which have been given of such words as seem to bear the affirmation; as auroyive θλος, αὐτοφυὴς, αὐτόγονος, αὐτογενὴς, δες. Αὐτ

his essence from none, that he is not begotten of any, nor hath he any cause of his existence. So that the proper notion of the Father in whom we believe is this, that he is a person subsisting eternally in the one infinite essence of the Godhead; which essence or subsistence he hath received from no other person, but hath communicated the same essence, in which himself subsisteth, by generation to another person, who by that generation is the Son.

τογενής, αὐτογένεθλος, οὐκ ἔκ τινος γεννώμενος. Hesych. And Αὐτολόχευτος, Θεὸς ἀγέννητος, αὐτογέννητος. Idem. And after him Suidas : Αὐτολόχευτος, αὐτογέννητος, ὁ Θεὸς ὁ ἀγέννητος. And if αὐτογέννητος be not αὐτόθεν γεννητὸς, no more is αὐτόθεος to be taken for αὐτόθεν, οι ἐξ ἑαυτοῦ θεός. Eusebius in his Panegyrical Oration gives this title to the Son: Οἷα τοῦ καθόλου Θεοῦ παῖδα γνήσιον καὶ αὐτός Θεον προσκυνεῖσθαι. Hist. l. x. c. 4. And in his Evangelical Demonstration calls him : αὐτονοῦν, καὶ αὐτολόγον, καὶ αὐτοσοφίαν, καὶ ἔτι δὲ αὐτόκαλον καὶ αὐτοάγαθον. 1. iv. c. 2. and in the thirteenth chapter of the same book with relation to the former words: τοῦ θεοῦ λόγος αὐτοζωὴ τυγχάνων, καὶ αὐτοφῶς νοερὸν, καὶ ὅσα ἄλλα προκατείλεκται. Theodoret terms him : αὐτοδύναμον καὶ αὐτ τοζωὴν καὶ αὐτοσοφίαν. contra Anathem. 4. Cyrilli. St. Basil : αὐτοζωὴν, in Psal. xlviii. et de Spiritu Sancto, c. 8. and αὐτοδικαιοσύνην, Εp. 141. St. Chrysostom: αὐτοαθα τασίαν, αὐτομακαριότητα. St. Athanasius gives him them, and many more to the same purpose. And before all these Origen : "Ον μὲν νομίζομεν καὶ πεπείσμεθα ἀρχῆς θεν εἶναι Θεὸν, καὶ υἱὸν Θεοῦ, οὗτος ὁ αὐτολόγος ἐστὶ, καὶ ἡ αὐτοσοφία, καὶ ἡ αὐτοαλήθεια. ε. Cels. l. iii. 6. 41. And again : Τίς μᾶλλον τῆς Ἰησοῦ ψυχῆς, ἡ καν παραπλησίως κεκόλλη καὶ τῷ Κυρίῳ, τῷ αὐτολόγῳ, καὶ αὐτοσοφίᾳ καὶ αὐτοαληθείᾳ καὶ αὐτοδικαιοσύνη; 1. vi. §. 47. Εἰκὼν μὲν τοῦ Θεοῦ ὁ πρωτότοκος πάσης κτί σεώς ἐστιν ὁ αὐτολόγος, καὶ ἡ αὐτοαλήθεια, ἔτι δὲ καὶ ἡ αὐτοσοφία. Ibid. §. 63. And certainly in the same sense that air is joined with one attribute, it may be joined with any other, and with the Godhead: because all the attributes of God are really the same, not only with themselves, but with the essence. But in what sense it ought to be understood, when thus used by the fathers, it will be necessary to inquire, lest it be so attributed to the Son, as it prove derogatory to the Father. St. Basil, I confess, may seem to speak, as if the Son were therefore αὐτοζωή, because he hath life of himself, not from the Father (and consequently he may be termed αὐτόθεος, as God of himself, not from the Father), for he denieth those words, "I live by the Father," (John vi. 58.) to be spoken of Christ according to his divine nature, and that only for this reason, that

if it were so understood he could not be called αὐτοζωή : Εἰ διὰ τὸν πατέρα ὁ υἱὸς ζῇ, δι ̓ ἕτερον καὶ οὐ δι' ἑαυτὸν ζῆ, ὁ δὲ δι ̓ ἕτερον ζῶν αὐτοζωὴ εἶναι οὐ δύναται from whence be concludeth : εἰς τὴν ἐνανθρώπησιν οὖν καὶ οὐκ εἰς τὴν θεότητα, τὸ εἰρημένον νοεῖν δεῖ. contra Eunom. 1. 4. p. 290. But because the authority of that book is questioned, I shall produce the same author upon the same Scripture, speaking to the same purpose, in his 141st epistle, al. 8th, §. 4. which is unquestionably genuine : Ἐνταῦ θα δὲ τὸ ῥητὸν οὐκ αὐτὴν προαιώνιον, ὡς οἶμαι, ζωὴν ὀνομάζει· πᾶν γὰρ τὸ δι ̓ ἕτερον ζῶν αὐτοζωὴ εἶναι οὐ δύναται. Το which testimonies 1 answer, first, that those words of his, ὡς εἶμαι (as I think shew that he doth not absolutely deny these words of Christ to be understood of bis Divinity, of which the rest of the fathers quoted before did understand it; and not only they, but St. Basil himself, in his book de Spiritu Sancto, c. 8. §. 19. hath delivered a clear resolution of this point according to that interpretation, wholly consonant to his doctrine of the Trinity in other parts of his works: Όμως μέντοι, ἵνα μήποτε ἐκ τοῦ μεγέθους τῶν ἐνεργουμένων περισπασθῶμεν εἰς τὸ φαντασθῆναι ἄναρχον εἶναι τὸν κύριον, τί φησὶν ἡ αὐτοζωή ; Ἐγὼ ζῶ διὰ τὸν πατέρα, καὶ ἡ τοῦ θεοῦ δύναμις; Οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ ̓ ἑαυτοῦ οὐδέν. καὶ ἡ αὐτετελὴς σοφία ; Ἐντολὴν ἔλαβον, τί εἴπω καὶ τί λαλήσω ; Christ therefore as αὐτοζωὴ spake those words, "I live by the Father," and by them shewed his origination from him, from whom he received his life, power, and wisdom, as receiving his essence, which is the same with them: wherefore those former passages are to be looked upon, as if αὐτὸς in composition did not deny origination, but participation, or receiving by way of affection. And that he understood it so, appears out of the places themselves: for in the first, after ὁ δι' ἕτε ρον ζῶν αὐτοζωὴ εἶναι οὐ δύναται, immediately followeth, οὐδὲ γὰρ ὁ κατὰ χάριν ἅγιος αὐτ τοάγιος: and in the second, after πᾶν τὸ δι' ἕτερον ζῶν αὐτοζωὴ εἶναι οὐ δύναται, followeth likewise, ὡς οὐδὲ τὸ ὑφ ̓ ἑτέρου θερμανθὲν αὐτ τοθερμότης είναι. The meaning then of St. Basil must be this, that he which receiveth life from another merely as a grace or favour, as the saints receive their

Howsoever, it is most reasonable to assert that there is but one Person who is from none; and the very generation of the Son and procession of the Holy Ghost undeniably prove, that neither of those two can be that Person. For whosoever is generated is from him which is the genitor, and whosoever proceedeth is from him from whom he proceedeth, whatsoever the nature of the generation or procession be. It followeth therefore that this Person is the Father, which name speaks nothing of dependence, nor supposeth any kind of priority in another. From hence it is observed that the name of God, taken absolutely, is often in the Scripture spoken of the Father; as when we read of " God sending his own Son;” (Rom. viii. 3.) of "the grace of our Lord Jesus Christ, and the love of God;" (2 Cor. xiii. 14.) and generally wheresoever Christ is called the Son of God, or the Word of God, the name of God is to be taken particularly for the Father, because he is no Son but of the Father. From hence he is styled " one God,” (1 Cor. viii. 6. Eph. iv. 6.)" the true God," (1 Thess. i. 9.) "the only true

με

sanctity, cannot properly be termed airo-
ζωή, no more than they αὐτοάγιοι: or if he
receive it by derivation or participation,
as water receiveth heat from fire, he de-
serveth the same name no more than
water heated to be called αὐτοθερμότης.
And this is fully consonant to the expres-
sions of the rest of the ancients: as par-
ticularly Athanasius, contr. Gent. §. 46.
Οὐ κατὰ μετοχὴν ταῦτα ὢν, οὐδὲ ἔξωθεν ἐπισ
γινομένων τούτων αὐτῷ κατὰ τοὺς αὐτοῦ
τέχοντας, καὶ σοφιζομένους δι' αὐτοῦ, καὶ δυνα
τοὺς καὶ λογικοὺς ἐν αὐτῷ γινομένους· ἀλλ ̓ αὐ-
τοσοφία, αὐτολόγος, αὐτοδύναμις ἰδία τοῦ παι
τρός ἐστιν, αὐτοφῶς, αὐτοαλήθεια, αὐτοδικαιο
σύνη, αυτοαρετή. And to the same purpose :
Οτι οὐ μεθεκτὴν ἔχει τὴν δωρεάν, ἀλλ ̓ αὐτο
πηγὴ καὶ αὐτόῤῥιζα πάντων ἐστὶ τῶν ἀγαθῶν,
αὐτοζωὴ, καὶ αὐτοφῶς, καὶ αὐτοαλήθεια· in
the Ms. Catena in the King of France's
Library. Petav. de Trin. l. vi. c. 11.
therefore which these compositions sig-
nify, is either a negation of a derivative
participation, or an affirmation of a
reality and identity of substance, as yet
farther appears by St. Epiphanius: αὐτ
τοουσία ἐστὶν ὁ Θεὸς πατὴς καὶ ὁ υἱὸς, καὶ τὸ
ἅγιον πνεῦμα, καὶ οὐχ ἑτερουσία· and Origen
himself upon St. John: ἡ αὐτοδικαιοσύνη ἡ
οὐσιώδης Χριστός ἐστι, as also ἡ αὐτοαλήθεια
ἡ ουσιώδης, καὶ ἵν ̓ οὕτως εἴπω, πρωτότυπος τῆς
ἐν ταῖς λογικαῖς ψυχαῖς ἀληθείας. Το con-
clude, there is a catholic sense in which
the Son is termed αὐτόθεος, αυτοσοφία, &c.
by the ancient fathers; and another sense
there is in which these terms are so pro-
per and peculiar to the Father, that they
are denied to the Son. Indeed αὐτόθεος,
in the highest sense, ἀφ' ἑαυτοῦ θεὸς, posi-
tively taken, belongeth neither to the Son

All

nor to the Father, as implying a manifest contradiction; because nothing can have its being actually from itself, as communicated to itself, and that by itself: but in a negative way of interpretation, by which that is said to be of itself, which is and yet is not of or from another, αὐτό So belongs properly to the Father, neither generated by, nor proceeding from another; and in that sense it is denied to the Son, because he is generated by the Father, as : ἐκ Θεοῦ θεὸς, ἐκ σοφοῦ σου φία, ἐκ λογικοῦ λόγος, καὶ ἐκ πατρὸς υἱὸς, saith St. Athanasius cont. Ar. Or. iv. §. 1. from whence he thus proceeds: ἐκτὸς εἰ μὴ ἂν τις εἴποι αὐτοσοφίαν εἶναι καὶ αὐτολόγον τὸν Θεὸν, ἀλλ ̓ εἰ τοῦτο εἴη ἂν αὐτὸς ἑαυτοῦ πατὴς καὶ υἱός. Ibid. §. 2. And again: εἰ δὲ αὐτ τοσοφία ὁ θεὸς, καὶ τὸ ἐκ τούτου άτοπον εἴξηται παρὰ Σαβελλίω. Lastly, in another sense in which autos in composition is taken not in obliquo, but in recto, αὐτόθεος, that is, αὐτὸς ὁ Θεὸς, God himself, and αὐτοζωή, αὐτὴ ἡ ζωή, life itself: so all these terms are attributed to the Son as truly, really, and essentially, as to the Father. And that the Fathers took it so appears, because they did sometimes resolve the composition as when Eusebius calleth Christ αὐτόθεον, in the Panegyric before ci' sd, presently after he speaketh thus, l. x. §. 4. p. 469. Τί γὰρ καὶ ἔμελλε τοῦ παμε βασιλέως καὶ πανηγεμόνος καὶ αὐτοῦ Θεοῦ λόγου ἐνστήσεσθαι τῷ πνεύματι ; where αὐτοῦ θεοῦ is the same with αὐτοθέου.

* Οθεν οἱ ἀπόστολοι, καὶ πᾶσα σχεδὸν ἡ ἁγία γραφή, ὅταν εἴπη, ὁ Θεὸς, οὕτως ἀπολύ τως καὶ ἀπροσδιορίστως, καὶ ὡς ἐπίπαν σὺν ἄρθεῳ, καὶ χωρὶς ἰδιώματος ὑποστατικοῦ, τὸν πατέρα δηλοῖ. Theod. Abucara Opusc. 42.

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