« of him, and worthip him; by worfipping the creature rather than the creator,

evidently introduce heathenifm; but," alluding to the unitarians, "they who deny " the logos to be God of God, while they σε confefs the Son in word, they in reality deny his exiftence, and renew Ju« daifin *.

"To make a created god," fays Gregory Nyffen, "is an agreement with the error "of the heathens +." "The Arians," fays Epiphanius, "are the most impious of all "heretics, who divide the Son from the • Father's fubftance, and therefore make σε him another principle t We," fays

* Οι μεν γαρ εργον θες ειναι λεγονίες τον μονογενή, και ποιημα, είνα προσκυνωνίες και θεολογωνίες . εκ τ8 λαξεύειν τη κλισει και μη τω κλισ αντι, τα των ελληνων αντικρυς επεισάγεσιν Οι δε τον εκ θες θεον λογον αρισμένοι, και ονοματι μεν ομολογωνίες υιον, υπαρξιν απελενλες, τον Ιεδαισμον παλιν Opera, vol. 1. p. 519.

έργω δε και αλήθεια την

ανανεανίαι.

Hom. 27.

† Τω μεν γαρ κλιτον αναπλατίειν θεον, της των ελλήνων απαλης συνηγορα γινεται. Contra Eunomium, Or. 12. Opera, vol. 2. Ρ. 300.

† Αρειομανίται δε οι πανίων ασεβεσαίοι, οι τον υιον από της πατρώας εσιας διαιρείν, και απολλοίςιεν τολμωνες, εκ αξίωσι τον υιον ομότιμον

είναι

Ambrofe, fay there is one God, not two, "or three, like the impious heresy of the

Arians, which falls into the very guilt "with which it charges others. For he

fays there are three Gods, who separates "the divinity of the trinity*." Agreeably to this, Austin writing against the Arians, quotes, Hear, O Ifrael, the Lord thy God is one Lord, and then fays, Why will you "make us two Gods, and two Lords? You fay that the Father is Lord and God, and you say that Chrift is Lord and God. I afk, whether these two are one? You anfwer, they are two Gods. It remains, "then, that you erect temples and images

66

to them." Fulgentius alfo confidered

είναι τω παίρι, εδε εκ της εσιας το παῖρος άυλον γεγεννήσθαι. Ancoratus, fect. 118. Opera, vol. 2. p. 120.

*

Unum ergo deum, non duos aut tres deos dicimus, ut impia Arianorum hærefis dum criminatur incurrit. Tres enim deos dicit, qui divinitatem feparat Trinitatis. Do Fide, cap. 1. Opera, vol. 4. p. 114.

Audi Ifrael, dominus deus tuus, deus unus eft. Quid nobis vultis facere duos deos et duos dominos? Dicitis dominum patrem, et deum patrem, dicitis dominum Chriftum et déum Chriftum: interrogo, utrum ambo

"thou answer me with refpect to the Lord "created me. The Lord acknowledged "that he was created by his Father." "When they are defeated," he fays, "they "have recourfe to the Lord created me in "the beginning of his way +." They likewife alledged Chrift being called the first born of all the creation ‡.

I fhall conclude this article with obferving, that, if what Theodoret fays be true, it will be probable, that the Arians imagined that there was fomething unfavourable to their fentiments in the epiftle to the Hebrews; for he fays that they thought it to be fpurious §.

Πλην σε αποκριθηκε μοι περί της KUPICT γησανίος καιλον εκλίσθαι υπό τα ίδια παληος. Opera, vol. 1. ρ.

120:

+ Εν ω γαρ πιώνται πεποίθασιν εν ταις κύριος έκλισε με αρχήν ετών αυτή εις έργα αυτά.

Sermo Major, de fide Montfaucon's Collectio, vol. 2. p. 15.

Nomen primogenitus fimplicioribus objicientes. Coll. 1. 15. Cynlli Alex. Thefaurus, lib. 10 cap. 3. Ο Θαυματον «δεν διωσιν οι την αρετουσαν

των αποτελικών λυτ' ανίες γραμμένων, και τον της Ρόρτιος επι TWY POIπNY Amompouất;, xa veều taln azmadalas. Ad. Heb. i. 1. Opera, vol. 3 p. 512 Ed.

ale.

SEC

SECTION IV.

Of the Arguments of the Orthodox againft

H

the Arians.

AVING feen on what principles

the ancient Arians defended their tenets, and particularly what advantage they took of the received language of the orthodox, I fhall likewife give a view of the light in which the orthodox of that age confidered the principles of Arianifm; by which means we shall have a pretty clear idea of the nature of the controversy.

the

The capital argument of the orthodox was, that the Son, being the logos of God, was proper reafon of the Father, and therefore could not have been made out of nothing, but must have been from eternity in him, and confubftantial with him. Eufebius fays, "the Father produced the Son from himself *." "God the Father," fays

Aules taule yourras. De Laudibus Con. p. 716.

Ruffinus," is, therefore, the true God, and "the Father of truth, not creating from "within, but generating the Son from what

he himself is, as a wife man generates "wifdom, a righteous man righteoufnefs, "&c. as light generates fplendor, and as a "man generates a word [or thought."

Cyril of Alexandria fays, "If the Arians "attack us, and afk whether there be two that are unbegotten, and on our faying "there is only one, and that one the "Father, they fay that then we make "the Son a creature; we anfwer, If the "Son be the wifdom, the power, and the "word of the Father; and the word, wif"dom, and power were always in the Fa"ther, the Son cannot be faid to be made "afterwards; but he is God of God, and light of light. So that the begotten is

Eft ergo deus pater verus, tanquam veritatis pater, non extrinfecus creans, fed ex eo quod ipfe eft filium generans, id eft, quia fapiens, fapientiam, quia juftus juftitiam, quia fempiternus fempiternum, quia immortal, immortalem, quia invifib.lis invifibilem, quia lux fplendorem quia mens verbum. In Symbol. Opera, p. 172.

"from