Son can do nothing of himfelf, but what be feeth the Father do. cere, nifi viderit Patrem facientem adu. Prax. on είναι το εξω ἑαυτε λόγῳ ποιησαι * κόσμον, εν πρώτως δη syor. contr. Celf. lib. 8. And Origen: The mmediate Maker of the World, and as it were Former of it with his own bands, is the Son or Word of God: But the Father of the Word, in that he commanded bis Son or Word to make the World, is the Primary Author And Novatian: The Son does nothing of his own will, nor of bis own Motion, nor comes of Himself, but obeys all his Fathers Will and Commands. The Minifter of the Will Filius nihil ex autem arbitrio fuo gerit, nec ex confilio fuo facit, nec a fe venit, fed imperiis paternis omnibus & præceptis obedit. ternæ voluntatis, ex quo pa of the Father from whom beeft, miniftrum. De Trinit. derives bis Being And the Fathers of the Paul of Samofat: We be lieve that He, baving been always with the Father, fulfilled bis Fathers Will in creating the Universe. сар. 31. Synod of Antioch, against Τόπιν τις Νομου σαν το παρ rei de orla, inangwhårde το παλεικὸν βέλημα πρὸς ἢ Av. Bibl. PP. And Athanafius: Moving all things by his own Appointment [by his own Power and Ordering,] according to the good pleasure Again: And in This reSpect, be must be underflood to be fent; that by the unSpeakable Will of his Fa. Toni 1. Πάντα κινῶν τῇ ἑαυτό συςά σει, ὡς ἂν ἕκασον τῷ ἑαυτό το relax. contr. Gentes. of his Father. ther, who is incapable of Body, he took upon him a Body. And again; His Condefcenfion, bis taking upon bim the Form of a Man, according to the Will of the Father. And Bafil: In the Creation of Things (faith he,) you muft confider the Original Caufe, which is the Father; the operating Caufe, which is the Son, and the perfecting Caufe, 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 into Being, by the prefence of the Spirit, they are perfected. And let no man imagine, either that I introduce Three Original Beings, or that I Juppofe the operation of the Son to be imperfect: For the Original Caufe of things is but One, [viz. the Father,] operating by the Son, rit. Υπόβασις, ἡ ἀνθρωπίνης μορφῆς ἐπαμφίασις καὶ τὸ βέλημα. * παλιές επιλελυμύη. Ibid. Ἐν ἢ τῇ τέτων κλίση, εννόη or post wėgnalagutinnv aiγίαν δ ηυομθύων. Η πατέρα Snuggınùv, & ýör° 7 tenuυλικὴν, τὸ πνεῦμα. "Ωςε βολήμαζι με το παρὶς, τα λειτεργικὰ πνεύματα ὑπάρχειν· ἐvery 48, is to 21) waράγες παρεσίᾳ ἢ τὸ πνεύμα10, TERGENTS. νεργεία ἢ τὸ εἰς πα τελείως. Kai un δεις διέπω με, ἤ τρεις ε λέTex oάonev tõ võ 7 ¿véçseæv. γειν ἀρχικὰς ύποςάσεις, ἢ ἀ 21 ἀρχὴ γδ ἢ ὄντων μία, δι' ἧς and perfecting by the SpiYou obferve then Three things; the Lord, which commands; the Word, which operates; the Ho. ly Spirit, which confirms and ftrengthens. And among Modern Writers, the learned Bp Pearfon: Upon this Preeminence (as I conceive) may fafely be grounded the congruity of the Divine Milion. We often read that Chrift was fent; from whence be bears” the the Name of an Apoftle Himself, (Heb. iii, 1,) [and of the Angel or Messenger of God, Gal. iv, 14, as well as thofe whom he therefore named fo,because as the Father fent him, fo fent he them. The Holy Ghost is alfo faid to be fent, fometimes by the Father, fometimes by the Son. But we never read that the Father was fent at all; there being an Authority in that Name, which feems inconfiftent with This Miffion. Expof. on Creed, pag. 36. And the learned Bishop Bull: God (faith he) commanded his Word to make the World; that is, be Willed that the World Should be made by bis Word, the Will of the Word binifelf concurring therein. Again: That the Father, as the chief Author giving his Commands, created all things by his Son executing the Command and Will of the Father; this Doctrine is fo far from being Arian, that even thofe Catholick Writers, who lived after the Council of Nice, and were the most earnest oppofers of the Arian Herefy, made no Scruple to affirm it generally in their Writings. And again: According to beir the Antients] opinion, God the Father neither hath been nor can be feen by any man; no, not by affuming a visible Ap. Præcepit autem Deus Verbo fuo, ut mundus fieret, hoc eft, voluit mundum ficri per Verbum fuum, concurrente ipfius Verbi voluntate. Defenf Sect. 2, cap. 5, § 6. Certè a Patre tanquam fummo Opifice quafi imperante, per Filium, Patris juffionem ac voluntatem exequentem, creata fuiffe omnia, adeò Arianum non eft, ut etiam Catholici Doctores, qui poft Concilium Nicænum vixerunt, quiq; Arianæ hærefis acerrimi impugnatores fuere, paffim illud in fcriptis fuis adfirmare non fint veriti. Sect. 2.c. 9, § 10. Ex ipforum fententiâ," Deus Pater a nemine, unquam, nè per affumptas quidem fpecies, vifus eft aut videri poteft. A nullo ille ortus principio, nulli fub * ㄓ 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 mitti, 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 norber. On the contrary, the Son of God, as being Begotten of the Father, does on that very Account owe all his Authority to his Father: Nor is it any more a Diminution of his Honour, to be fent by the Father, 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 himself 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, 9345 955, 956, 961, 964, 971, 975, 977, 980, 994. See beneath, § 46 & 52. UTV XXX & Notes ་ Ὥστες να αναβλέψαντας εἰς ἢ ἐρανὸν, καὶ ἰδόντας * κόσμον a to off assar gas, esu And again: As men (faith he) when they behold the Heavens,and the Beauty thereof, and the Light up & Taula dianosof the Stars, cannot but μέντα λόγον. έτω νοῦντας λόγ thence be led to confider the γον θεό, νοῦν ὅτιν ἀνάγκη Word which framed that τον τότε πατέρα Θεόν, beautiful Fabrick: fo, when πçoïùv cinólws tõ iaurỡ waley's they confider the Word of Ἑρμηνες και ΑγγελΘ λέγε), God (viz. Chrift, the Lo-End's "Ay€λ© réz€], Ibid. gos, they cannot but thence be led to the Confideration [and Knowledge] of God his Father; from whom He coming forth, is properly filed The Interpreter, The Revealer, The Word or Oracle,] and the Meflenger of his Father. 30 alonw دلی But This is fo evidently the whole Tenour of Scripture, and the unanimous Senfe of all Antiquity that it would be very needlefs to enlarge upon it. S XXXVIII. |