.—. Power, Word or Reason, and Wisdom, the names of the Son, imply eternity; as well as the Father’s title of Fountain. The Arians reply, that these do not formally belong to the essence of the Son, but are names given Him; that God has many words, powers, &c. Why there is but one Son and Word, &c. All the titles of the Son coincide in Him.
15. then is quite
enough to expose the infamy of the Arian heresy; for, as the Lord has
granted, out of their own words is irreligion brought home to them. But come now and let us on our part act on the offensive, and call on them for an answer; for now is fair time, when their own ground has failed them, to question them on ours; perhaps it may abash the perverse, and disclose to them whence they have fallen. We have learned from divine Scripture, that the Son of God, as was said above, is the very Word and Wisdom of the Father. For the Apostle says, ‘Christ the power of God and the Wisdom of God;’ and John after saying, ‘And the Word was made flesh,’ at once adds, ‘And we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth,’ so that, the Word being the Only-begotten Son, in this Word and in Wisdom heaven and earth and all that is therein were made. And of this Wisdom that God is Fountain we have learned from Baruch, by Israel’s being charged with having forsaken the Fountain of Wisdom. If then they deny Scripture, they are at once aliens to their name, and may fitly be called of all men atheists, and Christ’s enemies, for they have brought upon themselves these names. But if they agree with us that the sayings of Scripture are divinely inspired, let them dare to say openly what they think in secret that God was once wordless and wisdomless; and let them in their madness say, ‘There was once when He was not,’ and, ‘before His generation, Christ was not;’ and again let them declare that the Fountain begat not Wisdom from itself, but acquired it from without, till they have the daring to say, ‘The Son came of nothing;’ whence it will follow that there is no longer a Fountain, but a sort of pool, as if receiving water from without, and usurping the name of Fountain.
16. How full of irreligion this is, I consider
none can doubt who has ever so little understanding. But since they
mutter something about Word and Wisdom being only names of the Son, we must ask then, If these are only names of the Son, He must be something else beside them. And if He is higher than the names, it is not lawful from the lesser to denote the higher; but if He be less than the names, yet He surely must have in Him the principle of this more honourable appellation; and this implies his advance, which is an irreligion equal to anything that has gone before. For He who is in the Father, and in whom also the Father is, who says, ‘I and the Father are one,’ whom he that hath seen, hath seen the Father, to say that He has been exalted by anything external, is the extreme of madness. However, when they are beaten hence, and like Eusebius and his fellows, are in these great straits, then they have this remaining plea, which Arius too in ballads, and in his own Thalia, fabled, as a new difficulty: ‘Many words speaketh God; which then of these are we to call Son and Word, Only-begotten of the Father?’ Insensate, and anything but Christians! for first, on using such language about God, they conceive of Him almost as a man, speaking and reversing His first words by His second, just as if one Word from God were not sufficient for the framing of all things at the Father’s will, and for His providential care of all. For His speaking many words would argue a feebleness in them all, each needing the service of the other. But that God should have one Word, which is the true doctrine, both shews the power of God, and the perfection of the Word that is from Him, and the religious understanding of them who thus believe.