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And again: We acknowledge One only Original of Things ; and afirm that the Word,which operates immediately in the Production of things, has no other kind of Divinity [or Divine

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Power, but that of the Only God, [viz. of the Father;]
because he is derived from him.
And again: The Father
does all things, by the Son,
and in the Holy Spirit.
And Bafil: Tet leaft

Ὁ γ' παλὴς, δια το λόγο, ἐν πνεύματι ἁγίῳ τα πάντα Toi. Epift. ad Serap.

Ὅμως μλύτοι, ἵνα μήποτε ἐν

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περιστατωμ εἰς τὸ ρανταπή
και άναρχον εν * κύριον, τί
duroń; ¿yà Çû dià
are iỳ ý to der dua-
duía) i yds woler de,
ἑαυτὸ ἐδέν· καὶ ἡ αὐτοτελὴς σου
φία; πολίω ἔλαβον τί ἔπω
κ τί λαλήσω· διὰ πάντων τις
των πρὸς ἢ τὸ πατρὸς ἡμᾶς
σιεσιν ὁδηγῶν, καὶ τὸ θαῦμα
β γενομύων ἐπ' αὐτὸν ἀνα
gigar, iva di auto & Talies
yv, De Spiritu Santo
cap. 8.

(faith he) from the great.μyédes and cregrutier
nefs of the things done by
bim, we should be moved
to imagine that our Lord
[Jefus Chrift is theOriginal
Caufe; what doth He, who
bath Life in himself, fays;
of bimfelf? 1 live by the
Father. And what doth
he, who is the Power of
God, fay of himself? The
Son can do nothing of
Himfelf. And what doth
be,who is perfect Wisdom,
Say of Himself? I have re-
ceived a Commandment,
what I shall fay, and what
I fhall fpeak. Leading us by all these things to the know-
ledge of the Father, and referring to Him the wonderfulness
of the things done; that fo through the Son we may know
the Father.

Again: Therefore our Lord faith, All mine are thine, as referring to the

Διὰ τότο φησὶν ὁ κύριΘ, τα ἐμὰ πάντα σὰ ἔξὶν, ὡς ἐπ' αὐ τὶν ἢ ἀρχῆς των δημιεργημάτ

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# αναγομώύης· καὶ τὰ σὰ ἐμὰ, as cnidev aute & airías o d'npussyev xadnxsons. Id. Ibid.

of producing things.

17011 dieneins, whé závla I wápews in tỡ μù övt☺ ES roze is μluids JE. ἐκείνης ανάρχως· αά τις δι δώαμις ἀγγυνήτως καὶ ἀνάρχως. ὑφεςῶσα, ἥτις δτὶν ἀλία τ απάλων του όντων αἰτίας: ἐκ γ τὸ παλεὸς ὁ ὑὸς, δι ̓ ᾧ τὰ πάνλα, ὦ πάντοτε τὸ πνεῦμα τὸ ἄ & äγιον ἀχωρίςως σωπινου

Father the original Caufe of all things: And thine are mine; as fignifying that from the Father was derived to Him the Power Again: By This Power [of the Son,] all things were produced out of Nothing into Being: Tet not by this Power, as the Original Caufe: For there is @ Power Underived andUnoriginated, which is the Caufe of That which cauf eth all things: For from the Father is the Son, by whom are all things; and with Him, the Holy Ghoft is always infeparably confidered: But the Supreme God over all, bas Alone a peculiar diftint Character of the manner of bis Subfiftence; as being the Father, and fubfifting without Caufe: and by This ftinguished.

Again: If all things (faith he) depend upon One Original, then whatever is faid to be made by the Son, muft nevertheles be referred to the First Caufe (viz. the Father. So that though we believe all things were brought into Being, by God the Word; yet This does not

ὁ ἢ ἐπὶ πάντων θεός, αί sarews. To walis (1) by undeρετίν τι γνώρισμα ἢ ἑαυτὸ ὑπο τάσεως, παλὴς καὶ

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2

sailíus @osñvau, μóvo ἔχει καὶ διὰ λέτε πάλιν το σημεν, καὶ αὐτὸς ἰδιαζόνως ἐπιirone). Ad Greg. Nyl. Epift. 43.

character, he is properly di

Ἐι ἢ μιᾶς [ἀρχῆς] ξάπλε ráola, to wig 7 48 yeɣuñως λεγόμενον, προς το πρώτο αἰτίαν ἢ ἀναφορὰν ἔχει ως καν πάντα εἰς τὸ ἓν παρῆχθαι Sià des nége wis d'ousi To TÚYTÁV CÜTION EV Μὰ πάντων αἴτιον εν Θεὸν πόλων ἐκ αφαιρέμεθα. contr. Eunom. lib. 2.

at

at all binder us from acknowledging that the Supreme God over all [viz. the Father,] is the [original] Caufe of all things.

And, among Moderns, the Learned Bp Pearson : It appeareth clearly (faith he) that They [the Antients] made a confiderable Difference between the Perfon of the Father, of whom are all things; and the Perfon of the Son, by whom are all things. pag. 38.

And again: In respect of the Paternal Priority, That which is common to the Father, Son, and Holy Ghoft, may be rather attributed to the Father as the first Person in the Trinity. In which respect the Apostle hath made a diftinction in the phrafe of emanation or production: To Us there is but One God, the Father, Of whom are all things, and we in Him; and One Lord, Jefus Chrift, By whom are all things, and we by him. And our Saviour hath acknowledged, The Son can do nothing of Himself, but what he feeth the Father do. Which Speaketh fome kind of Priority in Action, according to that of the Perfon. And in this Sense the Church did always profefs to believe in God the Father, Creator of Heaven and Earth. pag. 65.

And the learned Bp Bull: If He who affirms that the Father, as Father, is the Primary Maker of the World, as having made all things by his Son must be efteemed an Arian: it will follow that St Paul himself, will Scarce be clear of Arianifm; who, I Cor. viii, 6, treating of the diftinct Parts, (if we may fo fay,) which the Father and Son bear in the Creation and Renovation

of Things, thus fpeaks; To

Sanè fi is, qui dixerit Patrem, quà Pater eft, primarium effe Mundi Opificem, qui hæc univerfa per Filium fuum condiderit,pro Ariano habendus eft; vix ab Arianismi labe purus erit ipfe Paulus, I Cor. viii, 6, de partibus, ut ita loquar, Patris & Filii in rerum creatione & renovatione, fic differens; Nobis unus eft Deus Pater, a quo omnia, & nos

in

a quo,

in ipfo; & unus Dominus,
Jefus Chriftus, per quem
omnia, & nos per ipfum.
Nam illud,
caufam primariam deno-
tare manifeftum eft. Un-
de & Theod. Beza ad lo-
cum hæc annotat: Quum
Pater a Filio diftinguitur,
illi Principium tribuitur,
Defenf, Sec. 12, cap. 9,
§. 10..

Us there is One God, the Father, of whom are all things, and we in him; and OneLord, JefusChrift, by whom are all things, and we by him: For 'tis manifeft that Thofe Words, Of whom, do denote the Primary Caufe. And therefore Theod. Beza thus comments upon the Place; When the Father is diftinguished from the Son, the Original of things is afcribed to Him. Again: That the Father Alone operates of Himself [by his own proper Power, what Catholick can deny? For 'tis the peculiar Property of the Father, to exift and operate of HimSelf: But the Son receives from the Father, as from bis Original, both bis Being and Power of Acting: Upon which Account he is alfo faid to work his Works as it were in Imitation of the Father, Joh. v, 19. Again: In all divine Operations, the Son is the Minifter of the Father: Forafmuch as He derives bis operating Power from God the Father, (who is the Fountain and Original, as of the Effence, o alfo

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Patrem folum αὐτέργειν, hoc eft, a feipfo operari, quis Catholicus negaverit Quippe Patris hoc proprium cft, ut a Seipfo exiftat & operetur; Filius verò & effe, & operari (ut loquuntur) fuum, Patri tanquam Auctori acceptum refert. Quo refpectu etiam Filius dicitur quafi ex imitatione Patris, opera fua facere: Joh. v, 19. Ibid. Sect. 2, cap. 13, § 10.

In operationibus divinis omnibus Minifter est Patris filius, quatenus hic a Deo Patre (qui eft Fons & Origo, ut effentiæ, ita operationum divinarum omnium,) operatur; & Deus Pater, per ipfum;

non

of all divine Operations ;) and the Father operates by Him: And not on the contrary doth the Father de

non ab ipfo Deus Pater, aut per Patrem ipfe. Sect. 4. cap. 2. § 2.

rive his operating Power from the Son, or the Son operate by [or through] the Father. And again: The raifing up of the Body of Chrift from the Dead, is alfo afcribed in Scripture to the Father. What Wonder? For whatfoever the Son doth, be doth it from the Father; And whatfoever the Father doth, he doth it by the Son. For which Reafon alfo the Creation of all things is afcribed both to the Father and the Son: Namely, because the Father

Refufcitatio quidem corporis Chrifti a mortuis, etiam Deo Patri in Scripturis tribuitur. Quid mirum? Quicquid agit Filius, a Patre agit: Quicquid verò facit Pater, per Filium facit. Hinc & Creatio rerum omnium & Patri & Filio tribuitur; quòd fcilicet Pater per Filium univerfa condidit. Judic. Ecclef. c. 5, §5. made all things by the Son?

From what hath been faid upon this Head, it ap pears how all thofe Texts are to be understood, when compared together; wherein the fame Powers or Operations, are afcribed both to the Father and the Son. As, when 'tis faid that the Father created all things, and yet all things were created by the Son, [viz. the Father created all things by the Son : That the Father bath Life in Himfelf, and the Son alfo bath Life in bimfelf, viz. the Father hath given him to bave Life in bimfelf, Joh. v, 26:1 That God fhall judge the World, and Chrift fhall judge the World, [viz. God fhall judge the fecrets of men by Jefus Chrift, Rom. ii, 16; and, The Father bath committed all judg ment unto the Son, Joh. v, 22:] That the Father raifeth up the dead and quickneth them, and the Son alfo quickeneth whom he willeth, [viz. because the Father loverb the Son, and sheweth him all things that bimself Y

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doth,

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