low, not only that the Father would be deprived of That pre-eminence, by which He hath his Divinity of Himfelf, that is, from No Other but also, that we muft needs make Two Gods. But now on the contrary, if we allow That Subordinati on, by which the Father A Lone is God of himself, and the Son is God from God the Father; then those Antient Writers thought, that 4 feipfo, hoc eft, a nullo a lio habet; verùm etiam ut duo Dii neceffariò ftatuerentur. Contrà, pofitâ Subordinatione, quâ Pater folus a feipfo Deus, Filius verò de Deo Patre Deus effe docetur; putâ runt Doctores, tum illam Patris ox, tum divinam Monarchiam in tuto iri collocatum. Sect. 4, cap. 4, § 2, Quod quidem Principium unicum [fcil. Movacxias,] Pater eft, ex quo Filius & Spiritus Sanctus originem habent. Sect. 4, cap. 4, § 7. both The pre-eminence of the Father, and the Monarchy of the Universe would be preferved entire. And again: This One Angle Original of Things, [ which makes the Government of the Univerfe to be a Monarchy,] is the Father, from whom the Son and Holy Spirit derive their Being. And the learned Dr Payne: But (faith he) our Sa viour fays, He and his Father are One; And Three may be One, as well as Two. We must therefore confider the true Sense and Meaning of the Words; which was not to teach us a new way of numbring, or to destroy the Nature of Numbers; no more than when in is faid, Man and Wife are One, Chrift and Believers are One, and the many hundred Converts to Christianity were of One Heart and of One Soul. There are feveral forts of Unity: There is an Unity of Confent, and Agreement, which may be amongst a great many: Of Power and Authority, which may be poffeffed and execu red by Several Perfons, who may be All One So Sovereign and Royal Monarch: A great many Indi viduals may be One in Nature and Effence; as all Man kind are. And at last he concludes, that the Unity of God confifts in This, that the person stiled in Scripture The One God, is the Father that the Son and Holy Spirit are in the Father, as in the Fountain of their Being and are naturally and inseparably united to him; and that He is the Self-existent unoriginated Principle, the Root and Fountain of the other Two; and therefore they are One with Him, because, though having real Beings and Subfiftencies of their boun, yet they are from him and in him. Serm. on Trin. Sunday, June 7th 1696. pag. 20, 21. ; The Scholaftick Writers in later Ages, have generally put this matter upon another Foot: Arguing, as if the Unity of God, was not a real proper Numeri cal Unity, or perfonal Individuality; but only an Abstrait and Figurative Unity, of Nature. But This, is very hard to underftand: And why Two Perfons, of (or, as the Schoolmen fpeak, in) One Nature, (if they are co-ordinate and equally Supreme,) should not be as properly Two Gods, (that is, Two Supreme Governours,) as Two Perfons in Two distinct Natures would be; no intelligible reafon can be given. The Holy Spirit, whatever bis Metaphyfical Nature, Effence or Subftance be; and whatever divine Power or Dignity is afcribed to him in Scripture; yet in This he is evidently Subordinate to the Father; that He derives his his Being and Powers from the Father, the Father nothing from Him. See the Texts, No 1148, 1154; & 1149— § XLI. The Holy Spirit, whatever his Metaphyfical Nature, Effence or Substance be; and whatever divine Power or Dignity is ascribed to him in Scripture; yet in the whole Difpenfation of the Gofpel, always acts by the Will of the Father, is given and fent by him, intercedes to him, &c. See the Texts, wherein it is declared ; That He acts in all things by the Will of the Father; No 1149, 1155, 1156, 1159, 1164, 1169, 1172, 1173, 1174, 1175, 1178, 1180, 1182, 1183, 1184, 1185, 1187, 1189, 1190, 1192, 1197. That He is given by the Father; N° 1150, 1151, 1152, 1156, 1157, 1158, 1159, 1160, 1161, 1162, 1163, 1165, 1166, 1167, 1168, 1170, 1173, 1174, 1175, 1176, 1177, 1181, 1186, 1188, 1191, 1194, 1195, 1196. That He is fent by the Father; N° 1153, 1154, 1179, 1193. That He makes intercession to the Father, N° 1171, 1172. See above, $35, 36, 38. Notes Notes on § 41. And in the Spirit of God, ( faith Irenæus ; ) who hath revealed the Difpenfations of the Father and the Son to men in all generations, according to the Will of the Father. 2~ Καὶ εἰς τὸ πνεῦμα τὸ θεῖο, τὸ τὰς οικονομίας πατρός τε καὶ ὑς σκηνοβατῶν καθ ̓ ἑκάςω ηυεὰν ἐν τοῖς ἀνθρώποις, και Ja's Bere i waτúg. lib. 4i c. 62. Pater enim conditionem fimul & Verbum fuum portans, & Verbum portatum a Patre, præftat Spiritum omnibus, quemadmodum vult Pater. And again: The Father (faith he) Supporting both the whole Creation and his own Word, and the Word Supported by the Father, do each of them] beftow the Spirit upon All, according to the Will of the Fa-, ther. And fo the Father is fhown to be the One God, who is above Alland through All and in All: [Above all, by Himself, (as the fame Author afterwards expounds it ;) Through all, by his Son; and In all, by his Spirit.] -Et fic Unus Deus Pater oftenditur, qui eft fuper omnia, & per omnia, & in omnibus. lib. 5, cap. 18. S XLII. The Holy Spirit, as he is Subordinate to the Father; fo he is also in Scripture reprefented as Subordinate to the Son, both by Nature and by the Will of the Father; excepting cepting only that he is defcribed as being the * Conducter and Guide of our Lord, during his State of Humiliation here upon Earth... † See the Texts, No.1198. -1209. See the Texts, N° 998, 999, 1002-1008, 1010, 1020, 1022.`. Upon Thefe Grounds, abfolutely Supreme Honour is due to the Perfon of the Father fingly, as being Alone the Supreme Author of all Being and Power, See the Texts, No 442-5320 Notes on S 43. This is evident; because Honour or Worship be ing nothing else but a Solemn Acknowledging those Attributes to belong to a Being, which are indeed his peculiar Properties; 'tis plain that the Perfon of the Father, being alone Self-existent, Independent, unoriginated, and abfolutely Supreme, can alone be honou red as Self-existent, Independent, unoriginated and abfo lutely Supreme. Thus therefore (faith Irenæus) our Lord manifestly shows us the True Lord and One God, which Sic igitur manifeftè oftendente Domino, quoniam Dominus verus & Unus Deus, qui a Lege de |