306 THE ARIAN INVITED TO ORTHODOX FAITH. Theophilus in his Second Book to Autolycus, calls him the wisdom and power of the highest, and the wordwhich was con- ceived in the heart of God, and by which he formed the world. This word was 4,,..7ad1os a/.0í1C9- ev xcgLc4 ©w, and presentlyhe adds, ?term, sa¡E QI/4&ÀOY eav1ä 1,211, cae (PPoYv?n oer , that is, always con- ceived in the heart of God : Thisword he had for a counsellor, being his own mindand thought, or prudence. Hippolytus, contra Noetum, capite x. asserts that God be.. ing alone was many, for he was a?E coo" ä?e avo04, are aavva? STE aß#Àeurß -, neither irrational, nor unwise, nor impotent ; or, neither without reason, or without wisdom, or without power, or without counsel ; ,which words, saith the learned Dr. Waterland, correspond to the several names of the Son, and the holy Spirit, and mean the saine thing. Tertullian, contra Praxeam, capite v. says, " God was alone, because there was nothing eternal but himself; but even then lie was not alone, for he had with him, rationein suam, quam habebat in semettpso, his reason, which was within himself:" And again, contra Hermogenem, at Habuit dens sophiam suam ; here illi consiliarius fuit. He had his wisdom with him ; and this was his counsellor." He supposes reason to be eternal, and to be before the word. Non sermomonalis á principio, sed xatio nalis dens etium ante principium, that is, God had not the word with him, or was not a speaker, from the beginning, but was rational even before the beginning : ' See contra Praxeam, capite v. So that Tertullian chuses to translate the eternal Logos, reason ; supposing him to become the Word, at or a little before the creation. Clemens of Alexandria, in Stromatum, libro vii. calls Christ, or the Logos, za?Qexn ?es mama, a certain virtue, or energy of the Father. And Justin Martyr, in his Dialogue with Trypho, calls him a rational power*, which is also called the glory of the Father. Now it is evident concerning the Logos, or Christ, as he is the wisdom, mind, or reason of the Father, that he must be truly and properly divine, necessarily existent, eternal, infinite, &c. as the Father ; for he is of the very essence of godhead ; an eternal divine power, which belongs to the nature of God; which was always with God from eternity ; is for ever unchange- able ; inseparable from God: And in this sense he is consub- stantial and co-essential with the Father. Though it seems ma- nifest, that the Logos in this sense is a power of the divine mind, and is not another conscious mind, distinct from the Father; yet it was the custom of the ancient Jewish writers, as well as of the primitive christians, sometimes to represent this Logos, this * Perhaps, by SvvaFur asylum in this place Justin Martyr may mean some supra -angelic spirit; but 1 cannot certainly learn front the context, what his idea was.
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