Subordinate to the Father, derives his Being from Him, is Sent by Him, and acts in all things according to his Supreme Will and Pleasure. pag, 219 SECT. VII. The Paffages wherein He is reprefented as being Subordinate to the Son, being His Spirit, and fent or given by Him. С НА Р. IV. 226 The Paffages wherein the Three Perfons of the ever-bleffed Trinity, are All mentioned together. 229 PART II. THE fore-going Doctrine fet forth at large, and explained in more particular and diftinct Propofitions. There is One Supreme Cause and Original of Things; One fimple, uncompounded, undivided, intelligent Being, or Person; who is S XI. The Scripture, when it mentions GOD, absolutely and by way of Eminence, always means the Person of the Father. S XII. pag. 265 The Son (or fecond Perfon) is not Self-exiftent, but derives his Being or Effence, and All his Attributes, from the Father, as from ; the Supreme Cause. § XIII. 270 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 prefume to be able to define. S XIV. 272 They are therefore equally worthy of Cenfure, who either on the one hand prefume to affirm, that the Son was made (& VTV) out of Nothing; or, on the other hand, that He is the Self-exiftent Substance. S XV. 276 The Scripture, in declaring the Sons Derivation from the Father, never makes mention of any Limitation of Time; but always fup pofes pofes and affirms him to have exifted with the Father from the Beginning, and before All Worlds. pag. 279 S XVI. They therefore have also justly been cenfured, who pretending to be wife above what is written, and intruding into things which they have not feen; have prefumed to affirm [OTI V TOTE ÖTE ] that there was a time when the Son was not. S XVII. Ibid. Whether the Son derives his Being from the Father, by Neceffity of Nature, or by the Power of his Will, the Scripture hath no where exprefly declared. S XVIII. 280 The [Ay, the] Word or Son of the Father, fent into the World to affume our Flesh, and die for the Sins of Mankind; was not the [ λójQ Åsdiá Del, the ] internal Reason or Wifdom of God, an Attribute or Power of the Father; but a real Perfon, the fame who from the Beginning had been the Word, or Revealer of the Will, of the Father to the World. 287 § XIX. S XIX. The Holy Spirit (or Third Perfon,) is not Self-existent, but derives his Being or Effence from the Father, (by the Son,) as from the Supreme Caufe. S XX. pag. 289 The Scripture, Speaking of the Spirit of God, never mentions any Limitation of Time, when he derived his Being or Effence from the Father; but fuppofes him to have exifted with the Father from the Beginning. S XXI. 290 In what particular metaphyfical Manner the Holy Spirit derives his Being from the Father, the Scripture hath no where at all defined, and therefore men ought not to prefume to be able to explain. Ibid. S XXII. The Holy Spirit of God does not in Scripture generally fignifie a mere Power or Operation of the Father, but a real Perfon. S XXIII. 2.92 They who are not careful to maintain the fè perfonal characters and diftinctions, but while they they are follicitous (on the one hand) to avoid the errours of the Arians, affirm (in the contrary extreme) the Son and Holy Spirit to be (individually with the Father) the Self-existent Being: Thefe, feeming in Words to magnify the Name of the Son and Holy Spirit, in reality take away their very Exiffence; and fo fall unawares into Sabellianifm (which is the fame with Socinianifm.) pag. 292 S XXIV. The Word, God, in the New Teftament, fometimes fignifies the Perfon of the Son. 295 S XXV. The reafon why the Son in the New Teftament is fometimes ftiled God, is not fo much upon Account of his metaphyfical Substance, how Divine foever; as of his relative Attributes and divine Authority over Us. S XXVI. 496 By the Operation of the on, the Father both made and governs the World. $ XXVII. 297 Concerning the Son, there are Other the greatest Things Spoken in Scripture, and the Highest |