But the image of the Son of God, of whom we are now speaking, may be compared to the second of the above examples, even in respect of this, that He is the invisible image of the invisible God, in the same manner as we say, according to the sacred history, that the image of Adam is his son Seth. The words are, “And Adam begot Seth in his own likeness, and after his own image.” Now this image contains the unity of nature and substance belonging to Father and Son. For if the Son do, in like manner, all those things which the Father does, then, in virtue of the Son doing all things like the Father, is the image of the Father formed in the Son, who is born of Him, like an act of His will proceeding from the mind. And I am therefore of opinion that the will of the Father ought alone to be sufficient for the existence of that which He wishes to exist. For in the exercise of His will He employs no other way than that which is made known by the counsel of His will. And thus also the existence of the Son is generated by Him. (Book I, Chapter 2, Part 6)

God's will then, it would seem, preceded the Son?

To explain the origin of the universe physicists are now inclined to say that matter appeared "everywhere, all at once."

If God is beyond time and space it is inappropriate to speak in terms of pre or post. God is everywhere, all at once.

If a trinitarian perspective has value and validity, Father, Son, and Spirit are everywhere, all at once.

Or better: everywhere and always; of many aspects, but one identity.