XIV.  And when we advance this objection against them, “What do you mean to say then?  That the Son is not properly God, just as a picture of an animal is not properly an animal?  And if not properly God, in what sense is He God at all?”  They reply, Why should not these terms be ambiguous, and in both cases be used in a proper sense?  And they will give us such instances as the land-dog and the dogfish; where the word Dog is ambiguous, and yet in both cases is properly used, for there is such a species among the ambiguously named, or any other case in which the same appellative is used for two things of different nature.  But, my good friend, in this case, when you include two natures under the same name, you do not assert that either is better than the other, or that the one is prior and the other posterior, or that one is in a greater degree and the other in a lesser that which is predicated of them both, for there is no connecting link which forces this necessity upon them.  One is not a dog more than the other, and one less so; either the dogfish more than the land-dog, or the land-dog than the dogfish.  Why should they be, or on what principle?  But the community of name is here between things of equal value, though of different nature.  But in the case of which we are speaking, you couple the Name of God with adorable Majesty, and make It surpass every essence and nature (an attribute of God alone), and then you ascribe this Name to the Father, while you deprive the Son of it, and make Him subject to the Father, and give Him only a secondary honour and worship; and even if in words you bestow on Him one which is Equal, yet in practice you cut off His Deity, and pass malignantly from a use of the same Name implying an exact equality, to one which connects things which are not equal.  And so the pictured and the living man are in your mouth an apter illustration of the relations of Deity than the dogs which I instanced.  Or else you must concede to both an equal dignity of nature as well as a common name—even though you introduced these natures into your argument as different; and thus you destroy the analogy of your dogs, which you invented as an instance of inequality.  For what is the force of your instance of ambiguity, if those whom you distinguish are not equal in honour?  For it was not to prove an equality but an inequality that you took refuge in your dogs.  How could anybody be more clearly convicted of fighting both against his own arguments, and against the Deity?