Again; in Believing in One God,mebe Maker of Heaven and Earth, and of In Unum Deum credentes, fabricatorem cæli & terræ, & omnium quæ in things that are there is funt, per Chriftum Jein, by Jefus Chrift the fum Dei filium. lib. 3. c. 4. Son of Godol ming Again Settling in the Church, the Rule of Truth; that there is One God Almighty who made all things by his Word, [viz. by Chrift.] Again: The only-begot ten Son came to us from the One God; For no man can know the Father, but by the Revelation of the Son. Again: First of all, believe that there is One God, who made all things. As faith the Apoftle; There is One God, even the Father, who is above All, and in us all. Regulam veritatis conftituere in Ecclefia, quia eft Unus Deus omnipotens, qui per Verbum fuum omnia fecit. lib. 3. c. 11. Ab Uno Deo unigenitus Filius venit ad nos, Neque enim Patrem cognofcere quis potest, nifi Filio revelante. lib. 4. c. 14. Again: In One God Almighty, of whom are all things; and in the Son of God, Fefus Chriftuar, our Lord; by whom are all things and in the Spirit of God. Bol God.fot παν]α· Tavlay) is + 4dr છે સેંડ ? પં 'Inov Xessor & nuev dirа TÁVTA. —XES δι ̓ τα πάντα. - સેક oveμa to dex &c. lib. 4. c. 62. And And again: Thus therefore (fays he our Lord manifeftly flows, that the True Lord and One God, which the Law had declared, &c. For he flows that the God, preached and delared in the Law, was the Father. si Sic igitur manifeste 0tendente Domino, quoni. am Dominus verus unus Deus,adquirido declaratus fuerat; (Quet enim Lex præconia verac Deum, hune oftendit Patrem & Minhbade, domy 8. [al.boup. 220] 24 stadt tod Clemens Alexandrinus EveySTIKATÚT XQVan, in like manner: The Na-Tŵ μove TarTonby TMH TOture of the Son, (faith he) exesán. Strom. 7. [funda which is moft clofely allied an ~ to Him who Alone is Supreme over all z is most beneficent And again: This eterThis eter-Ai♪O 870 Inaxsamiskó nal Jefus, (faith he,) they as dexes Os e énds, One great High-Priest of the One God, who is also his Father's our e And Tertullian : As (lays he) the Word of God is not that fame Perfon whofe Word He is, fo neither is the Spirit, And if he is caled God, yet it is not there by meant that he is That God [or That fame Per duo ad Gentes. mares. Protreptic. hasyah Sicut ergo fermo Dei non eft iple cujus eft, ita energo nec fpiritus; & fi Deus dictus eft, non tamen ipfe eft cujus eft dictus. Nulla res alicujus, ipfa eft cujus eft. Adv. Prax. c. 26. fon] whofe Spirit he is. For No thing, which belongs to Another, for, is the Relative of Another,] can be That fame Thing to which it belongs, [or, whofe Relative it is.] And again; fpeaking of thofe who did not approve His (or Montanus's) explication of the Doctrine of the Trinity: The ignorant people, faith he, which are Idiotæ, quæ major fem per always the greatest part of per credentium pars eft, Believers, perpetually cry. Monarchiam, inqui Goverment of the One out; We bold fast the Mount, tenemus. ibid. c. 3. narchy, [or the Supreme God, over the Universe,] And again; fpeaking of the Creed received in the univerfal Church; The Rule of Faith, (faith he,) is That whereby we believe in One God only, who made all things out of nothing, by his Word emitted firft of all, Which Word, is called his Son. And Origen: We worship (faith he) the One God, and his one Son or Word, offering up our Prayers to the Supreme God through bis only begotten Son. And Novatian: We believe (fays he) in the Lord Fefus Chrift, who is OUR God, but GOD's Son; namely, the Son of Him, who is the One and Only GOD, the Maker of all things. And again: God the Father therefore is Alone unoriginated, the One God. The Son indeed is alfo God, conftituting a fecond Perfon, but not therefore bindring the Father from being the One God. Regula eft autem fidei, illa fcilicet, quâ creditur Unum omninò Deum effe, qui univerfa de nihilo produxit per Verbum fuum primò omnium emiffum; id Verbum Filium ejus appellatum. Prafer, adv. Heref. c. 13. ་ ་༧ ̓Αλλὰ “ ἕνα Θεὸν, καὶ “ ἕνα -- - σέβομενο dỡ x 262 or Bou προσάγοντες τῷ Θεῷ τῶν ὅλων τας ευχάς διά το μονογενής du. cont. Celf. lib.8. Chriftum Jefum domi Led num, deum noftrum, Dei filium, hujus Dei qui & Unus & Solus eft, con ditor fcilicet rerum omni. um. de Trin. c. 9. Eft ergo Deus Pater.... folus originem nefciens, Unus Deus.Deus utiq; & filius eft,pracedens ex Deo, fecundam perfonam efficiens, fed non eripiens illud Patri quòd Unus eft Deus:-Qui ex illo, Whilft illo, qui eft Unus Deus, The Son is begotten, and derives bis Original from Him who is the One God.----For fince the Principle or Firft Caufe of all things,is That which is Unbegotten; (which God the Father only is ;) this flows, that though He which is Begotten is alfo God, yet the One God is He whom the Son bath declared to be Unoriginated. the Son acknowledgeth the whole Power of his Divinity to be derived from the Father, be declares the Father to be the One True Eternal God, from whom alone That divinity of the Son is derived-The Son indeed is foown to be God, as having Divinity derived and communicated to him; and yet nevertheless the Father is proved to be the One God, as being the Communicater of That Divinity. cDeus quidem oftenditur Filius, cui divinitas tradita & porre&ta confpicitur; & tamen nihilominus Unus Deus pater probatur, qui dederat cam, &c. Ibid. cap. 31. And Eufebius, in the following Paffages, (which are most of them cited by Dr Cave in his Differtation against Le Clerc in Defence of Eufebius's Orthodoxy:) The Son, saith he, baib bis Divinity by Dee rivation from the Father, as being the Image of God; So that there is but One Divinity confidered in Both, according to This Simili Τον δε τὸ Θεὸν τη λα βόντα παρὰ τὸ παλιούς έχειν, as vexova to Det, peras in ἀμφοῖν καὶ τὸ παράδειγμα θεότητΘ ἐπινομένης, ἑνός τε ovTO O, to nad' EQUTIV ἀνάρχως καὶ ἀγεννήτως ὄντΘ, Xenipa, ctiam in Filium tradita. & directore user per Substantia Communionem ad Patrem revolvitur. Deus quidem tude, namely, as the Light of the Sun, and of an Image of the Sun feen in a Glafs, is but One;7 2 ref to yo, as av dreσ6linóv☺, i#1Jewexμéro. Demonftr. Evangel. lib. 5, c. 4. And there is but One God, viz. he who exifts of мар Τι με πρὸς ἡμῶν ὁμολογε prve Oer, as av Yevolto póv☺ ☺sás• CREÏVO • μÓVO avas y ¿y év vπ TO, θεότητα οικείαν κεκτημένΘ. UT TE TW UC XY TO ED το τόιῳδε εν γεγονώς ἄιτιθ. στο ἧς Θεός, ὁ δὲ μας 8TO vuori undira aveνογενές πατής. - εχ εις inavo μóvo, àváTree, unde ÉQUTY LITION ÉTERI eggóμer☺; ómétar de xj αναρχον καὶ ἀγέννητον ε μου vacxinns Troias deÓTTA nenuv. 2) TWS you & éαUTY κεκλημένΘ, καὶ τῷ ἑαυτό θεότητός τε καὶ ζωῆς μεταδός. And again: Though the Son (faith he) is by us acknowledged to be God, yet [properly speaking] there is but One God only; [or, there is but One, who is the Only God;] even He who Alone is "Underived and Unbegotten, who hath bis Divinity of Himself, and is the Caufe both of the Son's Being, and of his being What he is, [viz. of his being God.] This is the One God, even the Father of the only-begotten Son. Is not He alone the One God, who acknowledges no Superior, no Caufe of his Being; but bath his Divinity and Su preme Dominion abfolutely of Himfelf, underived and unbegotten and communicates to the Son, both bis whom the Son bimfelf teaches us to acknowledge as the Only True God? [Job. Divinity and Life? % ὃν καὶ μόνον ἀληθινὸν Θεὸν y nμas Siddons. De ecclefiaft. Theol. lib. 1. c. 11. 17, 3.7 And |