13. “So there are three Persons, Father, Son, and Holy Ghost. God, for His part, is the cause of all things, utterly unoriginate and separate from all; while the Son, put forth by the Father outside time, and created and established before the worlds, did not exist before He was born, but, being born outside time before the worlds, came into being as the Only Son of the Only Father. For He is neither eternal, nor co-eternal, nor co-uncreate with the Father, nor has He an existence collateral with the Father, as some say, who181    Omitting aut aliqui. postulate two unborn principles. But God is before all things, as being indivisible and the beginning of all. Wherefore He is before the Son also, as indeed we have learnt from thee in thy public preaching. Inasmuch then as He hath His being from God, and His glorious perfections, and His life, and is entrusted with all things, for this reason God is His source, and hath rule over Him, as being His God, since He is before Him. As to such phrases as from Him, and from the womb, and I went out from the Father and am come, if they be understood to denote that the Father extends a part and, as it were, a development of that one substance, then the Father will be of a compound nature and divisible and changeable and corporeal, according to them; and thus, as far as their words go, the incorporeal God will be subjected to the properties of matter182    This Epistle of Arius to Alexander is translated substantially as in Newman’s Arians of the Fourth Century, ch. II., § 5, though there are differences of some importance between Hilary’s Latin version and the Greek in Athanasius de Synodis, § 16, from which Newman’s version is made..”

13. «Quapropter tres substantiae (ὑποστάσεις) sunt Pater, Filius, Spiritus sanctus. Et quidem 81 Deus causa est omnium, omnino sine initio solitarius: Filius autem sine tempore editus a Patre, et ante saecula creatus et fundatus, non erat antequam nasceretur: sed sine tempore ante omnia natus, solus a solo Patre substitit. Nec enim est aeternus, aut coaeternus, aut simul non factus cum Patre, nec simul cum Patre habet esse, sicuti quidam dicunt, aut aliqui duo non nata principia introducentes: sed 0106B sicut unio et principium omnium, sic et Deus ante omnia est. Propter quod et ante Filium est, sicut et a te didicimus media in ecclesia praedicante. Secundum quod itaque a Deo esse habet, et glorias, et vivere, et omnia ei sunt tradita; secundum hoc, principium ejus est Deus. Principatur autem ei, utpote 0107A Deus ejus, cum sit ante ipsum. Si enim quod ex ipso, et quod ex utero, et quod ex patre exivi et veni, velut partem ejus unius substantiae et quasi prolationem extendens intelligitur; compositus erit Pater, et divisibilis, et convertibilis, et corpus secundum illos, et, quantum in ipsis est, consequentia corporis sustinens sine corpore Deus.