thority, original in the Father, derivative in
the Son: The Power of the Son being, not
Another Power oppofite to That of the Father,
nor Another Power co-ordinate to That of fl
the Father; but it felf The Power and Au-
thority of the Father, communicated to, ma-
nifefted in, and exercifed by
d by the Son TIEDO

V See above, § 9.
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This Matter is represented by some of the Antients, under very handfome Similitudes: As, that a Father in his own Houfe, and his Son and Heir in the fame Houfe, are not Two Mafters; because there is but One Authority, viz. that of the Father, exercifed by the Son That a King upon the Throne, and his Son adminiftring the Fathers Government, are not Two Kings That the Sun in the cavens, and the Image of the Sun in a glass, are not properly Twe Suns: And the like.

50

If ye bad confidered (faith Juftin Martyr) the things Spoken by the Prophets, ye would not have denied Chrift to be God, even the Son of the Only and Unbegotten and ineffable God. And Tertullian: I affirm (faith he) that no Government is fo in One band, fo fingle, fo Monarchical, as not to be adminiftred by other Perfons near and fubferviento

Atquin dico, nullam dominationem ita unius fui effe, ita fingularem, ita Monarchicam, ut non c tiam per alias proximas perfonas adminiftretur, quas ipfa profpexerit offi

1

ciales fibi. Si vero et filius fuerit ei, cui Monarchia fit; non ftatim dividi eam, & Monarchiam effe definere, fi particeps ejus adfumatur & Filius: Se proinde illius effe princi

catur in filium; &, dum

chiam effe, quæ a duobus tam unicis continetur. Igitur fi & Monarchia divina per tot legiones & exercitus Angelorum adminiftratur,

nec

the First. And if the Monarch bar a Son; yet bis Dominion is not prefent ly divided, and ceafes to be a Monarchy; thou bHe takes his Son into the Government with him. The Government is fill principaliter, a quo communipally His, from whom it is communicated to his Son; illius eft, proinde Monar And fo long as it is His, it is nevertheless a Monarchy, for being adminiftred by Two perfons fo united. If then the Divine Monarchy, though adminiftred by fo many Legions and Armies of Angels, yet does not ceafe to be the Government of One, nor is ever the lef a Monarchy, for being adminiftred by fo many. ThouJands of Powers; bow much lefs can it be faid that the Government of] God is divided or parted, by the Son and Holy Spirit's acting in the fecond and third place? The Notion of a Monarchy is Then only deftroyed, when Another Dominion is fuppofed to be Set up, independent, and of it felf, and fo rivalling the Firft: But Iwbo derive the Son from no other Original, but from the fubftance of

unius effe defiit,ut definat Monarchia effe, quia per tanta millia virtutum procuratur: quale eft ut Deus divifionem & difperfionem pati videatur in Filio & in Spiritu Sancto, fecundum & tertium fortitis locum

? Everfio Monarchiæ illa eft tibi intelligenda, cùm alia dominatio fuæ conditionis ac proprii ftatus, ac per hoc æmula fuperinducitur ---Cæterùm qui Filium non aliundè deduco, fed de fubftantia Patris, nihil fa cientem fine Patris voluntate, omnem a Patre confecutum poteftatem; quo. modo poffum de fide de

ftruere

ftruere

Monarchiam quam a Patre Filio tradi tam, in Filio fervo?ad verf. Prax. cap. 3 & 4.

the Father and fuppofe
him Doing nothing but by
the Will of the Father,
and Receiving all bis
Power from the Father;
how can I deftroy the Belief of the Monarchy, which I
preferve in the Son, delivered from the Father to bim?
And Origen: Hence Καὶ τὸ πολλὲς φιλοθέας
(Tays he) we may folve the auxques Tagsson, Evλaß
Scruple of many pious pering duo inayopeño aι dese, y
fons,who, through Fear leafteria milas of N
they fhould make Two Gods, or dogbéo, Soymaqın (ñzoe
fall into falfe and wicked ἀνερώας ἰδιότητα εν ἑτέραν
Notions; (either denying to mates, monogr
αρα νὰ πατρὸς, ὁμολογῶνα
the real Perfonality of the
τας θεὸν ἔν ἢ μέχει ονόματα
Son diftinct from the Fa- was as you retragoed!
ther, and fo, while they
acknowledge his Divinity,
making him really to be
nothing but a mere Name:
Or effe acknowledging his
real perfonality, but deny
ing his divinity, and ma
king his Nature to be en.
tirely of another kindihan
the Father's) This fcruple,
Ifay, of many pious per-
fons, may thus be folved. To "ANTÓDEO METO
We must tell them, that

arrives & Seôthтa
TérTAS 5 AUTO IN
bruza, isolanderyea-
φάω τυγχάνισαν ἑτέραν ἢ παν
Textoy auris, or tre pe his subsie.
Teis') ENTENDER AUses Suva).
Λεκτέον δ' αὐτοῖς, ὅτι τότε
αντίθει ὁ Θεός ότι διόπερ και τ
y lest edit
ὁ ἐν τῇ πρὸς τ
σωτήρ φησιν
Tatier aux, iva ymaenwoi
πατέρα ευχή, ἵνα γινώσκωσί
σε 7 μόνον ἀληθινὸν θεὸν τῶν
5) To Be Observe.
xines DECTAT & DETAIL

He mbo is God of Him-wen, *x Deds yee" Jeds.

θεός

ἐχ ὁ Θεὸς ο
newsegv av rézouro, in Job.
κυριώτερον λέγοιτο
pag. 46, Huetita
Huerii.

felf, is That GOD; (as our
Saviour, in his prayer to bis
Father, fays, That they
may know Thee the Only True God;) but that
Whatever is God, befides That Self-exiftent Perfon, be
ing fo only by communication of His Divinity, cannot fo
properly be filed That God, but rather a Divine Perfo

And

And Novatian: Christ! Jefus (faith he) OUR Lord and God, but GOD's Son; even the Son of That God, who is the One and Only one, namely the Creator of all things.

&

Chriftum Jefum Dominum Deum NOSTRUM fed DEI filium, hujus Dei qui & unus & folus eft, conditor fcilicet rerum omnium. De Trinit. c. 9.

Si natus non fuiffet ; innatus, comparatus cum eo qui effet innatus, æquatione in utroq; oftenfà duos faceret innatos; Et ideò duos faceret Deos :--Nunc autem quidquid eft,

Again: If the Son (faith he) were not Begotten it would follow, that being Self-exiftent, and compared with Him [with the Father] who is Self-exiftent, their Equality in This reSpect, as being Two Self-ex-dum non aliunde eft iftents, would make Two Gods. But Now fince the Son, whatever his Nature be, has it no otherwife than from his Father, as deriving bis Original from him; 'tis plain He cannot be faid to bave divided the Divinity into Two Gods, who deTives his Being by being Begotten of Him who is The Only God.

*

Moreover, fo long as he obeys bis Father in all things though He himself alfo be God, yet by his Obedience he declares bis Father to be the One. God, from whom alfo he derives his Original And therefore He could not make Two Gods, because he did not make Two Self-exi

quam ex Patre, patri fuo originem fuam "debens, difcordiam divinitatis de numero duorum Deorum facere non potuit, qui ex illo qui eft Unus Deus, originem nafcendo contraxit.

Dum fe Patri in omnibus obtemperantem reddit, quamvis fit & Deus, unum tamen Deum Patrem de obedientiâ fuâ oftendit, ex quo & originem traxit: Et ideo duos facere non potuit, quia nec duas Origines fecit. Deus quidem

oftenditur filius, cui divinitas tradita & porrecta confpicitur; & tamen nihilominus Unus Deus pater probatur, dum grada

tim reciproco meatu illa majellas atq; divinitas ad patrem, qui dede patrem, qui dederat eam, rurfum ab illo ipfo filio miffa revertitur & retorquetur: Ut meritò Deus pater, omnium Deus fit, & Principium ipfius quoq; filii fui quem dominum genuit filius autem, caterorum omnium Deus fit, quoniam omnibus illum Deus pater præpofuit quem genuit. Ita Mediator Dei & hominum Chriftus Jefus, omnis creaturæ fubjectam fibi habens a Patre proprio poteftatem quâ Deus creaturâ fubditâ fibi, con2 cum tota cors Patri fuo Deo inventus, Unum & Solum & Verum DEUM Patrem fuum breviter ap probavit. Ibid. cap. 31.

ftents. The San indeed is flown to be God, be caufe Divinity is communicated and derived to him and yet the Father is nevertheless proved to be the One God, whilft That Majefly and Divinity, which the Father communicates to the Son, is by the Son in acknowlede ment continually returned back to the Father who gave it. So that God the Father, is justly filed The God over All, and the Originaleven of the Son himSelf, whom he begat Lord of all: And at the fame time the Son is the God of all other things, because God the Father made all things fubject to Him whom he begat, Thus Jefus Chrift the Mediator between God and Men, having from his Father All Creatures Jubjected to him as their God; himself with the whole Creation under his Dominion, being in perfect agreement with God his Father, has briefly shown his Father 10 be The One and Only and True God.

And Lactantius: Perhaps (faith he fome will ask, fecing we declare we wor fhip but One God, how worship then do we affirm of Two perfons diftinctly, the Father and the Son, that Each of

Fortaffe quærat aliquis, quomodo cùm Deum nos Unum colere dicamus, duos tamen effe affeveremus, Deum Patrem & Deum Filium. Cùm quis habet Filium, quem

Z

unice