§ XXXVIII,

Our Saviour, Jefus Chrift; as, before his Incarnation, he was fent forth by the Will and good pleasure, and with the Authority of the Father; fo in the Flesh, both before and after his Exaltation, notwithstanding that the Divinity of the Son was perfonally and infeparably united to it, he, in acknowledgment of the Supremacy of the Person of the Father, always Prayed to Him, and returned him Thanks, ftiling Him his God, &c.

See the Texts. No 758, 764, 765, 766, 767, 822, 828, 837 &c. 854, 892, 894, 911, 917, 922, 935, 950, 955, 959, 961, 965, 968, 970, 974, 989, 991, 994.

See above, $ 34, 35, 36, 37; and beneath, $ 49, 41.

§ XXXIX.

The reason why the Scripture, though it ftiles the Father God, and alfo ftiles the Son God, yet at the fame time always declares there is but One God; is because, in the Monarchy of the Universe, there is but One Au

thority

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 the Father; but it felf The Power and Authority of the Father, communicated to, manifefted in, and exercised by the Son.

See above, § 9.

Notes on $39.

This Matter is represented by fome of the Antients, under very handfome Similitudes: As, that a Father in his own Houfe, and his Son and Heir in the fame House, are not Two Masters; 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 Heavens, and the Image of the Sun in a glafs, are not properly Two Suns: And the like.

Ει νενοήκατε τα ερημώα #egoni, in av Sneve Outòv (1) Debv, to μórs nj duvíte ÿý áþþúπě Osỡ ÿòr. Dial. cum Tryph.

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 fubfervient to

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

ciales fibi. Si vero et filius fuerit ei, cui Monarchia fit; non ftatim dividi eam, & Monarchiam effe definere, fi particeps ejus adfumator & Filius: Se proinde illius effe principaliter, a quo communicatur in filium; &, dum illius eft, proinde Monarchiam effe, quæ a duobus tam unicis continetur. Igitur fi & Monarchia divina per tot legiones & exercitus Angelorum adminiftratur,

nec

the Fir And if the First. Monarch has a Son; yet bis Dominion is not prefently divided, and ceafes to be a Monarchy, though He takes his Son into the Government with bim. The Governntent is fill principally His, from whom it is communicated to his Son; 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 unius effe defiit,ut definat of Angels, yet does not ceafe to be the Government of One, nor is ever the lefs a Monarchy, for being adminiftred by fo many ThouJands of Powers; bow much Tefs 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 Imbo derive the Son from no other Original, but from the fubftance of

Monarchia effe, quia per
tanta millia virtutum pro-
curator: quale eft ut Deus
divifionem & difperfio-
nem pati videatur in Filio
& in Spiritu Sancto, fe-
cundum & tertium fortitis
locum
? Everfio
Monarchiæ illa eft tibi
intelligenda, cùm alia do-
minatio fux conditionis ac
proprii ftatus, ac per hoc
æmula fuperinducitur:---
Cæterùm qui Filium non
aliundè deduco, fed do
fubftantia Patris, nihil fa
cientem fine Patris volun-
tate, omnem a Patre con-
fecutum poteftatem; quo-
modo poffum de fide de-

ftruere

Aruere

Monarchiama,

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

Καὶ τὸ πολλὲς φιλοθέος ευχομενες παράμον, έλλαβες wis duo avayopeññas Jess αρα τότε πειπίπτοπίας με doctor doyueam (nme ἀρναρθρες ιδιότητα και ετέραν mateds, qualog τρα ἢ τὸ πατρὸς, ὁμολογῶν

the Father; and fuppofe him Doing nothing but by the Will of the Father, and Receiving all his Power from the Father; bow can I deftroy the Belief of the Monarchy, which I preferve in the Son, delivered from the Father to him? And Origen: Hence (fays he) we may folve the Scruple of many pious perfons,who, through Fear leaft they bould make Two Gods, fall into falfe and wicked Notions (either denying the real Perfonality of these) & μéxer oropar Son diftinct from the Father; and fo, while they acknowledge bis Divinity, making him really to be nothing but a mere Name: Or elfe acknowledging his real perfonality, but deny-Tees) ing his divinity, and ma king bis Nature to be entirely of another kindihan the Father's) This fcruple, I fay, of many pious perfons, may thus be folved. We must tell them, that

ἐντεῦθεν δια erruder Adeas Swa). Λεκτέον γ' αὐτοῖς, ὅτι τότε με αντίθε© ὁ Θεὸς ὅτι· διόπερ ο σωτήρ φησιν ἐν τῇ πρὸς Take cuxu, iva zeraanwai σε “ μόνον ἀληθινὸν θεὸν πᾶν og To 'AUTODE, METOP neive JEÓTATO JEO TOLSHe who is God of Himov, x à Deds. Aga Jed's Self, is That GOD; (as our newer är rázata in fol. Saviour, in his prayer to his pag. 46, Huetii. 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 Perfon &c.

And