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infomuch that he was pre. ' adfuerit ad condendam
And Ignatius : Who "Os trei alávw camedi Ilated (faith he) WAS with the ñv[in the larger Copy, Farber, [or, as it is in the wote gi waleiglurntais,] xj év téother Copy, was begotten de toekvn. Ad Magnefoepift. of the Father,] before all
Εάν τις πατέρα και δν και
o de vos éxcive, ó pór@ But the Son of the Father, asgbulo nuelws uèis ó noso even be who alone is proper. Aeg off tomuéta rejowa's zij ly called his Son, The Word gluvarlo, ótimo dexli di which was with him and wurš arérte éxlige rj éxérunos. was begotten of him before Apol. 1. the Creation, because by Him He in the Beginning made and disposed all things; He &c. And again : But This
Αλλά τέτο το τω όντι υπό το Person who was really be waleis apoßaudev glórnuae tres gotten and produced of the πάντων και ποιημάτων σιωών Father before all Creatures to Hellei, reġ této ó matinę were made, was with the Father, and the Father con
προσομιλεί, [forts προσωμί. versed with him.
26:] Dial, cum Tryph. And in all other places of his works he speaks with the like caution; calling Christ, Topwrótoxov** Ocã poġ taitav xloquátw, the first-begotten of God before all
Creaturës į and, glórmuese te hárlons danãs schouatav, a Person begotten absolutely before all Creatures ; and the like.
And Ireneus, reckoning up the several Words; by which the Generation of the Son [or Word] might Prolationem iftam, five! be expressed; such as Pro- Generationem, five Nuncaduction, Generation, Speak- pationem, five Adapertionem. ing i did . c. 48. not think fit (as I before observed) to add, Creation,
Origen calls the Son, (πρεσβύτατον πάνων ή ημιερgue Twv, contr. Cell. lib. 1.) antienter than All Creatäres, (so the learned Bp Bull translates the Words ; in like manner as the phrase, lipāzés petsin St John, must be rendred, Before me:) But I think the Words should rather be rendred, the Antientest of All Derivative Beings :: For so the Word [nuesięg mee.ee] may be understood in a larger Sense; as appears from that paffage in Athanasius contra Gentes, [* xj f xliotas nóelov, tj o don's mosdosos empreggiòn, The Lord of all Cream tures, and the Author of every Subsistence ; ] where he calls God the [ Anju.copzos ] Author of petsades] Subfiftenciesy which are distinguished from [xlions ] the Creature.
And Eusebius : The 'Herrano Ice † évæ teòy kno Church (faith he) preaches puola o'tov 23 vj #aleege vej One God, and that He is παντοκράτορα διδάσκεσε παthe Father and Supreme over Tég veled Evès long tersă pove, all: The Father indeed of T MÖTT STÁVTWY Ocèv tj. Christ alone, but of all other xlishio xj xúerov. De Eccles: things the God and Crca. Theol. lib. I. č. 8. tor and Lord.
And Athanasius : What Τίς ανθρώπων ακέσας mens perfon, says he,) when he 16tys or émiseurt Móvor En beòro bears Him, whom he become Aégovio, 'Ouris Ezav 6 y'ós fer, lieved to be the Only God, ó åyatnosa conueñod tittiv,
fay, This is
dares affirm that the Word των γέγονε και
De sentent. of God was made out of No. Dionyf. Alexandr. things
The Scripture, in declaring the Sons Derivation from the Father, never makes mention of any Limitation of Time ; but always supposes and affirms him to have existed with the Father from the Beginning, and before All Worlds.
See the Texts, No 567, 569, 574, 584, 586,588, 591, 607, 612, 619, 641, 642, 658, 666, 667,668,
See above, s 2; and below, $ 17.
They therefore have also justly been censured, who pretending to be wife above what is written, and intruding into things which they have not seen; have presumed to affirm [őri Ev öté óx iv] that there was a time when the Son was not. See beneath, s 170
Whether the Son derives his Being from the Father, by Necessity of Nature, or by the Power of his Will, the Scripture hath no where expresy declared,
Notes on § 17. Yet it cannot be denied but the Terms [SON and BEGET,] seem rather to imply an At of the Willo And, since the Attributes and Powers of God are as eternal as his Being; and there never was any Time, wherein God could not will what he pleased, and do what he willed; it will not at all follow, that That which is an Effect of his Will and Power, must consequently be limited to any definite Time. Wherefore not only those Antient Writers who were esteemed Semi-Arians, but also the learnedest of the most Orthodox Fathers who asserted the eternal generation of the Son, did yet nevertheless assert it to be an Act of the Fathers eternal Power and Will.
Him (Caith Justin Mar Εκείνον ή και βελήν ή εκείνα tyr) who, by the Will of xj Osòv óvta, yòr auto xj ago the Father, is God; the genov, Dial.cum Tryph. Son and Messenger of the Father.
Again : For he hath all *Έχει και πάντα προσονομάthefe Titles [before menti- Seatto. Ĉn 7 cancetão TS 4• oned, viz. that of Son, Tessão Bernuari, xin doo
Wisdom, Angel, God, Lord, het watsós Jeañose geglurnarso and Word, ] from his minim Ibid. ftring to his Fathers Will, and from his being begotten of the Father by his Will.
Again: And that he was Και προ πάντων ποιημάτων produced from the Father από τα πατρός δυνάμει αυτά Χ before All Creatures, by bis xj Graña egzabórta. Ibid. Power and Will.
And in That remarkable passage, where he compares the Generation of the Son from the Father, to One Light derived from another ; he adds, I have said That This Power Εισων και δώαμιν ταύτην γε[meaning the Son] was be- gleñats Soros o rates, dowcipes gotten of the Father, by his
) Brañ auto. Ibid. Power and Will.
Irenans frequently stiles the Son, [æternum Dei Verbum] the eternal Word of God; and affirms, that (Sem. per cum Paire erat] he always was with the Father, that [adeft ci femper] he is always present with the Father, that tremper coexistebat Patri] he did always co-exist with the Father; and blames those who did [prolationis initium donare] afcribe" a Beginning to his Produ&tion: And yet (I think) there is no passage in This Writer, that supposes him to be derived from the Father by any absolute Necessity of Nature.
Origex speaks Thus concerning the Time of the Sons generation, These Words, Υιός με και συ, εγω σήμε: Thou art my Son, This day egy gégfúvaxá os, nézeg reis have I begotten thee; are autir o y dega e id ost zu Spoken to him by God, with ohueegro éx éve 98 farées Ješ, whom it is always To day : igal õ rig õuece oto de apostas For there is no Evening nor '0' και συμπαρεκτείνων των απενMorning with Him : But the Time co-extended, if I
vítu rý dïdio auto ( wñ, iv may So speak, with His un. Tas daw, xemo, nućege ozir begotten and Eternal Life, is a TuS ohueco en í geglürng: the To day in which the son jós d'exñs gevéoews aut TWE