ORAT.

324 Xt, The Spirit, as inspiring prophets, consubstantial with

NOTES same words) is contained in S. Athanasius (de Incarn. §. 8.) “He, being ON DE powerful and Creator of all, formeth for Himself as a Temple, a body in the Virgin." Probably from the same passage Theophilus of Antioch speaks of" the Word" being " the Spirit of God, and the Beginning, and the Wisdom, and the Power of the Highest." (ad Aut. ii. 10.)

3. Justin M, speaks indifferently of the inspiration of the Prophets as derived from the Aéys or from the Holy Spirit,-the Aéyos Apol. i. 33. and 35, joining μrazvivoμívos, and zivoūvtos Osíov Móyou, Apol. ii. 10. Dial. §. 49. 87. the Holy Spirit, ib. §. 25. 32. 52. 55, &c. In like way Tertullian, adv. Marc. iv. 33. "For since in Esaias even then Christ, being the Word and Spirit of the Creator, had foretold of John," iii. 6. "We being certain, that Christ always spake in the prophets, being the Spirit of the Creator, as the prophet attests, "the Spirit of His Person, Christ the Lord," &c. and 16, "For Who spake but the Spirit of the Creator which is Christ?” add S. Cyprian de Orat. Dom. init. p. 177, Oxf. Tr.

4. The title seems to have been chosen to express the Consubstantiality of the Father and the Son. Thus S. Ambrose de Fil. Div. c. 5. (ap. Murat.) "But this is the meaning of the Name, that you may believe an Unity of Substance in the Father and the Son, although you cannot explain the thing itself which is unutterable; so that whether you say Light of Light, or Word of Word, or Spirit of Spirit, or Lord of Lord, whatever you may say of Him, you may believe the Father and Son of One Essence." And S. Epiphanius (Hær. 73. §. 18.) " Wherefore through the Epistle to the Philippians, he taught us how the Person of the Son is like to the Person of the Father. For He is a Spirit of the Father. Yet not the same but like, because the Spirit, which the Son is, is not the Father." In like way S. Irenæus (2. 48. [28. 5] ib.) speaks of the title, "God existing all "the Word," as in some way belonging to the Father. as Mind, and existing all as Word, what He thinks that He also speaks, and what He speaks that He also thinks. For His thought is Word and Word Mind, and the all-containing Mind, that is the Father." Again, in speaking of the Divinity of the Holy Ghost, it is not unusual with them to insist on the title "Spirit" being applied to the Three Persons; to The Father, John iv. 24; to The Son, Lam. iv. 40. So S. Cyril, Jerus. Cat. xvii. 34. S. Basil c. Eunom. iii. 3. de Sp. S. c. 19 init. S. Cyril Alex. Thes. xiii. c. 1. Anastas. Sinait. de Rect. Fid. dogm. Bibl. Patr. t. i. 298. p. ed. de La Bigne, quoted by Ruyz, 1. c. Disp. 65. S. 2. §. 2.

Note I. on c. iv. p. 302.

The fathers, after the Council of Nice also, often speak of The Son as the Bova, Voluntas, of The Father, chiefly in answer to the sophism of Eunomius, that The Son was begotten with or without the will of The Father; if without, this would subject The Father to necessity; if with, then that will of The Father preceded The Son, and He was not coeternal. The fathers answered (among other things) that Himself was the Will of The Father. Thus S. Athanas. Orat. 2. §. 2. "If the Father hath a will,

The Father-The Son the Living Will of the Father. 325

and His will is effective, and His will sufficeth to the being of things which receive being, but the Word is Effective and Creator, it hath no doubt that He is the living Will of The Father and His Substantial Energy, and true Word, in Whom all things have their being and are well-ordered." And Orat. 3. §. 61. (ap. Petav. de Trin. 6. 8. 14.) that the Will of The Father is in The Son, according to that, "Of His will begat He us in the Word of truth.' Therefore the Will of God, as to all things whether formed once for all or regenerated, is in the Word, in Whom He maketh and regenerateth what He hath determined. And this the Apostle signifies again, (1 Thess. 5, 14.) This is the Will of God in Christ Jesus towards you.' But if His Will also is in Him, in Whom He maketh, how can He Himself also be in will and choice? For if He also, as ye say, is in Will, the Will concerning Him must needs be in some other Word, by Whom Himself also is, for it hath been shewn that the Will of God is not in things created, but in Him in Whom and through Whom all created things are." And more explicitly §. 63. "Being the Very Word of the Father, He excludeth any act of Will (Boúλness) before Himself, being Himself the living Will (Bovλǹ) of the Father, and Power and Worker of what seemeth good to the Father. And this Himself saith of Himself in Proverbs;Counsel (Bouλ) is Mine and safety; Mine is wisdom, Mine also strength!' For as, Himself being Wisdom,' in which He 'prepared the heavens' and Himself being strength' and power, (for Christ is the Power of God, and the Wisdom of God,') He saith here, altering it a So when He saith, little, Mine is prudence, Mine also strength.'

'Mine is Counsel,' it is that He is the Living Counsel of the Father, as also we have learnt from the prophet, that He was called the Angel of mighty Counsel' (Is. 9. 6. LXX) and the Will of the Father." And S. Greg. Nyss. Or. 12. c. Eunom. t. 2. p. 773, quoted by Petav. 6. 8. 21. "Hath The Father willed any thing, The Son also being in The Father, hath seen the will of The Father, yea rather Himself was the Will of The Father. For He Who hath all the things of The Father in Himself, there is nothing of The Father's, which He hath not; But if He hath in Himself all the things of The Father, yea rather hath The Father Himself also, assuredly with The Father and the things of the Father, He hath in Himself the whole will of The Father." S. Aug. de Trin. xv. 20. (ib. §. 21.) "Some, to avoid calling the Only-Begotten Word the Son of the Counsel or the Will of God, have said that the same Word is Himself the Counsel or Will of The Father. Better in my judgment to call Him Counsel of Counsel, and Will of Will, like as Substance of Substance, Wisdom of Wisdom; lest according to that absurdity which we have already refuted, the Son be said to make The Father to have wisdom and will, if The Father have not in His own substance wisdom or will;" which was followed by the Council of Toledo (A.D. 633), who said that "The Son is Will of Will" and that "secundum essentiam Voluntas It is genuit Voluntatem. Faustinus (e. Arian. c. l. Bibl. PP. t. iv. ib.) then piously said that the Son is the Will of The Father, as He is also 'the Wisdom of God'-what is the Will of God, but the Wisdom of God?

ON DE

ORAT.

326 The Son is and hath the Will of The Father. NOTES For in God Will is not one thing, Wisdom another." S. Cyril Alex. Thes. Ass. 7. t. 5. c. 1. p. 51. "If then the Word Who is in and of The Father is the wisdom and power of The Father, He it is in Whom He willeth, and through Whom He worketh all things, how then was He begotten by will, in Whom the will of The Father is ? For we must either feign another Wisdom, as ye say, or if there is no other, but He alone is the Wisdom of the Father, then He is the Will (Bovλnsis) also. For the Will of God is in Wisdom," p. 55. (ap. Petav. de Trin. 2. 5. 9.) "He had not then His being by will, as created things, but He was, as the Will of The Father, in Him, being the very Essence of Him Who begat Him;" and de Trin. Dial. 5. ib. p. 555. “If then the will (fiancı) be in these different things, and no right-minded person could think that it was thus with the Divine Nature, the Father is not Will, but being conceived of in His own Essence, hath His own Son, as His Coessential and Coeternal Will;" add Marius Victorinus (1. 1. adv. Arium. Bibl, Patr. t. 4. col. 200. 212. ap. Petav. 6. 8. 2.) S. Ambrose (de Fide, v. 17. §. 224. ib. §. 21.) prefers the form that the Son hath the Will of the Father; "Neither did Will nor Power precede The Son; for in what is He inferior, Who hath all things which The Father hath? For He both received all things from The Father by virtue of the Generation, and expresseth The Father wholly by the glory of His Majesty."

Muratori, who cites or alludes to the above, (out of Petavius,) adds S. Clement, Origen, [ap. Pamph. Apol. pro. Orig. t. iv. p. 34. ed. de la Rue.] S. Jerome. Petavius himself cites also Cerealis (lib. adv. Max. c. 9. Bibl. PP. t. 4.) inferring thence, that The Father is neither greater nor anterior to The Son, "since The Father could not be without Will.” Ruyz in 1 S. Thomæ (from whom Petavius drew largely) adds Quæstt. ad Orthod. ap. Just. M. q. 144 (Disp. 8. s. 7. n. 16.) Damascen. de Fide i. 18. (ib. n. 19.) Greg. Bætic. de Trin. (Disp. 58. s. 5. n. 14.)

OF PATIENCE.

[Tillemont (H. E. T. 3. p. 262.) seems rightly to have inferred, that the "de Patientia" was written by Tertullian while in the Church; 1) from its general calm subdued tone, so different from that of his Montanistic treatises; 2) from his allowing flight in persecution, c. 13. Lumper (art. iv.) contends that it is Montanistic on the following inadequate grounds; 1) that "the grace of the Divine Spirit" is the Paraclete; but it is only His ordinary aid to faithful Christians; 2) that he prefers widowhood to second marriage, c. 13; but so do all the Fathers except in case of necessity; 3) that he calls a second marriage adultery, c. 12; a wrong interpretation, see ib. 4) that he praises voluntary fasting, c. 13, but see ib. The peculiarity of the Montanists were not voluntary, but compulsory, additional fasts. The Catholics objected to them, that they did not leave them voluntary. 5) L. compares c. 12, "this patience waiteth for," &c. with the de Pudic. c. 1. extr.; but there T. is speaking of second marriages as adultery in such sort as, to the last, to exclude from the Church those who contract them. There is no point of resemblance.]

I. I CONFESS to the Lord God it is with sufficient rashness, if it be not even shamelessness, that I venture to write concerning Patience, for the practice of which I am altogether unfit, being a man in whom is no good thing: whereas it is fitting that they who take in hand to set forth and commend any thing, should first be found themselves living in the practice of that thing, and should direct the energy, earnestness, boldness, of their admonitions by the example of their own conversation, so that their words blush not for the lack of their deeds. And I could wish that such blushing might bring its own remedy, so that the shame of not shewing forth in ourselves that which we go about to advise for others might school us into shewing it forth, were it not that the greatness of some good things, as well as of evils, so overbeareth our powers, that the grace of the Divine Spirit alone can work in us effectually for the comprehension and the performance of them. For that which is the most good is the most in the hands of God, and no other than He Who

PAT.

X. 2.

1 caca

328 Heathens attestralue of patience,Xtian has God for its rule.

DE possesseth "dispenseth it to each" as He seeth fit. Wherefore it will be a sort of comfort to reason about that which it is not permitted us to enjoy, like sickly persons, who, while they lack health, know not how to be silent about its blessings. In like manner I, wretched man that I am, ever sick with the fever of impatience, must needs sigh for, and call upon, and speak all my thoughts upon, that healthy state of patience which I possess not, when I call to mind, and, in the contemplation of mine own weakness, ruminate on the thought that the good health of Faith and soundness in the Lord's Religion do not easily result to any one, unless Patience sit at his side. Such an object is it made to the things of God, that no one, who is a stranger to patience, can obey any commandment or do any work pleasing to the Lord. Its good quality even they, who live blindly', honour with the title of the highest virtue. Philosophers indeed, who are accounted creatures of some wisdom, ascribe so much to it, that, while they disagree among themselves in the various humours of their sects, and the strife of rival opinions, yet having a common regard for patience alone, in respect of this one alone of their pursuits they are joined in peace in this they conspire together: in this they are 2 in re- confederate: this they pursue with one mind in2 aspiring after virtue: it is in patience that they set up the whole display of their wisdom. There is strong testimony on its side, when it advanceth even the vain sects of worldly philosophy unto praise and glory. Or is there not rather an injury done to it, when a divine thing is made to grovel amongst the doings of this world? But no matter for them, who shall presently be ashamed of their own wisdom, when it is, together with the world, destroyed and brought to dishonour.

stored

a

II. To us it is no human affectation of cynical indifference, schooled by a stupid apathy, which giveth authority for the exercise of patience, but the divine ordering of a lively and heavenly rule, setting forth God Himself as the example of patience", first as the Being Who scattereth the dew of this Mat. 5, light over the just and the unjust equally, Who suffereth the offices of the seasons, the services of the elements, the

45.

Animalia.U.conjectures"animalis," wisdom."

"who are accounted to have some fleshly b Cypr. de Bono Pat. c. 2.