ther, who is inenpable of Body, he took upon him a Body I vi loo bod to regialla M 20 Jagr ad to And again; His Conde, stod frábærusan dardeætírus fcenfion, bis taking upona wasañs bing the Form of a Manana according to the Will of Ibid. m2 adige coun the Father yodgals as gwing arods alia to 183) 21.** And Bafil In the Cre-E3TH TOTOY Xlio craónation of Things (faith he,) dov por & @gnalaen) min you must confider the Ori- Jar Sonic & adlie ginal Caufe, which is the nuisgjazur, † you 7 zeNÉFather the operating Caufe, which is the Son; and the perfecting Cause, which is the Spirit. So that by the Will of the Father, the miniftring Angels exift; by the immediate operation of the Son, they are brought 6 into Being by the pre-Tex come to us † coięsez. τελῆ φάσκονταν και fence of the Spirit, they are perfected, — And let asxi 28 7 örlan xi 20 7 offer μia, di uš ~ 5148 τελεσσα no man imagine, either, & TEλHora πνώματι Τρία τοίνω να that I introduce Three Original Beings, or that I es, wegsta nuecol Juppofe the operation of the Snusyrthe door + seeExt Son to be imperfect: Farena to ajo. De the Original Caufe of things Spir. Sandto, c. 16. is but One [viz, the Fa- rowdy tyto che foseme ther, operating by the Son, and perfecting by the Spirit. You obferve then Three things, the Lord, which commands; the Word, which operates the Ho ly Spirit, which confirms and firengthens. niege bas And among Modern Writers, the learned Bp Peay fon. Upon this Preeminence (as I conceive) may fafely be grounded the congruity of the Divine Miffion. We often read that Christ was fent; from whence be bears niging and eff oldiers, grfarsilla jo the the Name of an pofile Himself, Heb. lii,r) [and And the learned Bishop Bull God (Caith he) commanded his Word to make the World; that is, be Willed that the World Mathem fould be made by bis Word, the Will of the Word binfelf concurring therein. Præcepit autem Deus Again: That the Fa-Certè a Patre tanquam ther, as the chief Author fummo Opifice quafi imgiving his Commands, cre- perante, per Filium, Patris ated all things by his Son juffionem ac voluntatem executing the Command and exequentem, creat fuiffe Will of the Father, this omnia, adeo Arianum non Doctrine is fo far from be- eft, ut etiam Catholici ing Arian, that even thofe Doctores, qui poft ConCatholick Writers, who li- cilium Nicænum vixeved after the Council of runt, quiq; Arianæ hæreNice, and were the most fis acerrimi impugnatoearnest oppofers of the Arian tes paffim illud in Herefy, made no fuis adfirmare non to affirm it generally in fint veriti. Sect. 2. c. 9, § rd. their Writings daar hol ede bowl ads, zonammos coidar And again: Accordings Ex ipforum fententia, ta bein & the Antients opinions God the Father neither hath been nor can be feen by any man; no, not by affuming a visible Ap. Deus Pater a nemine un- fub fubjectus eft; neq; magis ab alio miffus, quàm ab alio natus dici poteft. Contrà Filius Dei, quà ex Deo Patre natus, eo certè nomine Patri fuam omnem Auctoritatem acceptam refert: Neq; minùs ipfi honorificum, a Patre mit ti, quàm ex Patre nafci. Ex Patre eft ipfe; per ipfum Pater, in mundo quæ funt, univerfa condidit; quin & per ipfum fe deinceps mundo patefecit. Sect. 4, cap. 3, $4. pearance. He is derived from None, and subject to None, and can no more be faid to be fent by Another, than to be begotten of A not ber. On the contrary, the Son of God, as being Begotten of the Father, does on that very Account we all his Authority to his Father: Nor is it any more a Diminution of his Honour, to be fent by the Fa. ther, than to be begotten of Him. He is, of the Father: By Him, the Father made all things that are in the World, and by Him, manifefted bimfelf in Time to the World. § XXXVII. The Son, how great foever the metaphyfical Dignity of his Nature was, yet in the whole Difpenfation entirely directed all his Actions to the Glory of the Father. See the Texts, No 450, 452, 463, 465, 469, 474, 475,476,478,485,486, 497,512, 514, 515,800, 810, 811, 826, 837, 840, 895, 919, 926, 927, 934; 955, 956, 961, 964, 971, 975, 977, 980, 994. See beneath, § 46 Ó 52. JVXXX 2. Notes Who elfe (fays Origen) was able to fave and bring back the Soul of Man to the Supreme God over all, but God the Word? 1 And Athanafius: He [viz, the Son] being King and Ruler and Difpofer of all things,works all to the Glory and for the Mani feftation of his Father. CL And again: As men (faith he) when they behold the Heavens,and the Beauty thereof, and the Light of the Stars, cannot but thence be led to confider the Word which framed that beautiful Fabrick: fo, when they confider the Word of God [viz. Chrift, the Logos, they cannot but thence be led to the Confideration [and Knowledge] of God bis Father; from whom He coming forth, is properly filed The Interpreter, [The Revealer, The Word or Oracle,] and the Messenger of his Father. But This is fo evidently the whole Tenour of Scripture, and the unanimous Senfe of all Antiquity; that it would be very needless to enlarge upon it. Our Saviour, Jefus Chrift; as, before his Incarnation, he was fent forth by the Will and good pleasure, and with the Authority of the Father; fo in the Flesh, both before and after his Exaltation, notwithstanding that the Divinity of the Son was perfonally and infeparably united to it, he, in acknowledgment of the Supremacy of the Perfon of the Father, always Prayed to Him, and returned him Thanks, stiling Him his God, &c. See the Texts. No 758, 764, 765, 765, 767, 822, 828, 837 &c. 854, 892, 894, 951, 917, 922, 935, 950, 955, 959, 961, 965, 968, 970, 9741 989, 991, 9942 aul's madro et 51 See above, $ 34, 35, 36, 37; and beneath, § 40, Kan Rang tod The reafon why the Scripture, though it files the Father God, and alfo ftiles the Son God, yet at the fame time always declares there is but One God; is becaufe, in the Mo narchy of the Univerfe, there is but One Au thority |