r ថ area appúr svolnet poning in an ineffable manner. Αγέννητον ὃς ἐδεις πως έξω Tarrenas os to gegrer. äse Torμño ET TAй To H » ὅλων προσαγορεῦσαι· ἀλλὰ úr contr. Eunom.l. 3. Ὅθεν οἱ ἀπόςολοι, κ πᾶσα gedorn áɣía yeaṣù, oтaV adress, i) as crπav our άρθρῳ, καὶ χωρὶς ἰδιώματα ύποςατικόν * πατέρα δηλοῖ. Abucara Opufc. mean the Father. Ingenuè tradimus xas Divines, Calvin: We free-sex Dei nomen Patri by confefs, (faith he,) that And Flac. Illyricus: 'Tis to be obferved, (faith he, that St Paul in his epiftles commonly ftiles the Father, GOD, and Chrift or the Son of God, Lord: Becaufe, in the mystery of our Redemption, be Supreme Dignity is a fcribed to the Father, as the True God.- And the propriè afcribi. Calv. in Valent. Gent. This is the reafon, why in the New Teftament the Firft Ferfon only is ufually filed GOD. que tantùm prima perfona vocetur Deus. Clavis Script. in voce, Deus. s And the learned Bishop Pearfon: It is to be observed, (faith he,) that the Name of GOD, taken abfolutely, is often in the Scriptures Spoken of the Father; As when we read of GOD fending his own Son; of the grace of our Lord Jefus Chrift and the Love of GOD: And generally wherefoever Chrift is called the Son of GOD, or the Word of GOD; the name of GOD is to be taken particularly for the Father, because he is no Son but of the Father. From bence be is filed One God, the True God, the Only True God, the God and Father of our Lord Jefus Chrift. Which, as it is moft True, and fo fit to be believed, is alfo a moft Neceflary Truth, and therefore to be acknowledged, for the avoiding multiplication and Plurality of Gods: For if there were more than One which were from None, it could not be denied but there were more Gods than One. Wherefore This Origination in the Divine Paternity, bath antiently been looked upon as the Affertion of the Unity. p. 40. Again: As we believe there is a God, and That God Almighty; as we acknowledge That fame GOD to be the Father of our Lord Jefus Chrift, and in Him of Us: So we alfo confefs that the fame GOD the Father, made both Heaven and Earth. pag. 47. And again: I acknowledge This GOD, Creator of the World, to be the fame GOD who is the Father our Lord Jefus Chrift. Deum Patrem, qui fianeiTins folebat ab ejus ævi Catholicis iì ai eds, univerforum Deus, appel πᾶσι Θεός, And the learned Bishop Bull: God the Father,(faith he;) who was usually by the Catholicks of that Age, Eviz. in Origens time, lari. Sect. 2. cap. 9. § 12. called, by way of diftincti on, The Supreme GOD, [or, The GOD of the Univerfe.] And again: For which reafon a fo, [viz. because the Father Alone is God of Himself, or Self-exiftent; the Writers before the Time of the Council of Nice, when they mention the Father and the Son togerber, generally give the Name, GOD, to the Father; ftiling the fecond Perfon, either the Son of God, or our Saviour, or our Lord, or the like. Quam etiam ob caurfam, [fcil. quia Solus Pater a fe Deus eft,] Scriptores ifti, (viz. Ante Nicani,) quoties Patrem & Filium fimul nominant, nomen DEI Patri ferè attribuunt; alteram perfonam titulo vel Filii Dei, vel Servatoris, vel Domini, vel aliâ fimili appellatione defignantes. Id. Sect. 4. cap. 1. § 2. And the learned Dr Payne: I doubt not but the Great GOD, and my Bleffed Saviour, and their Holy Spirit, c. Letter from Dr P. to the Bp of R. in Vindicat. of his Serm. on Trinity-Sunday, pag. 21. S XII. The Son (or fecond Perfon) is not Self-exiftent, but derives his Being or Essence, and All his Attributes, from the Father, as from the Supreme Cause. See the Texts, No 619, 769, 798, 801, 937, 950, 953, 986, 992.. Notes 1 Notes on S 12. Thus Bafil: But the Title of Unbegotten, [or Self-exiftent,] no man can be To abfurd as to prefume to give to any other than to the Supreme God; no, not even to the Son him "Self. And the learned Bishop Bull They (fays he) who contend that the Son can properly be ftiled God of Himfelf, or Self-exiftent;] their Opinion is contrary to the Catholic Do Erine. Qui filium propriè dici poffe durior, hoc eft, a Seipfo Deum, pertinaci ftudio contendunt: Hæc fententia-Catholico confenfui repugnat. Defens. Sect. 4, cap. 1. § 7. Ipfa Synodus Nicæna decrevit, Filium effe Deum de Deo: Qui verò Deus de Deo eft, dici non poteft a Seipfo Deus fine manie feftâ contradictione. Piam ac ftudiofam juventutem feriò hortor, ut a fpiritu fibi caveat, ex quo talia profecta fuerint. Ibid. $8. And again: The Council of Nice it felf decreed, that the Son was only God of God: Now He that is only God of God, cannot without a manifeft contradiction be faid to be God of Himfelf, [or Self-exiftent.I earnestly exhort all pious and ftudi ous young Men, to take beed of fuch a Spirit, from whence fuch things as thefe [viz. ridiculing the diftinction between God Self-exifting, and God of God,] do proceed. See above, $s; and below, § 34. S XIM. S XIII. In what particular Metaphyfical Manner, the Son derives his Being or Effence from the Father, the Scripture has no where diftinctly declared; and therefore men ought not to presume to be able to define. See the Texts, N° 619, 658. Notes on S 13. For Generation, when applied to God, is but a figurative Word; fignifying only in general, immediate derivation of Being from God himself: And Onlys begotten, fignifies, being fo derived from the Father in fingular and inconceivable manner, as thereby to be diftinguished from all other Beings. 'Tis obfervable that St John, in That paffage, where he not only fpeaks of the Word before his Incarnation, but carries his Account of him further back, than any other place in the whole New Teftament; gives not the leaft Hint of the Metaphyfical Manner, how he derived his Being from the Father; does not fay He was created, or emitted, or begotten, or was an emanation from him; but only that he WAS, that he WAS in the Beginning, that he WAS with God, and that he was [es] Partaker of Divine Power and Glory with and from the Father before the World Was. Accordingly |