Sovereign and Royal Monarch: A great many Individuals may be One in Nature and Effence; as all Mankind are. And at laft he concludes, that the Unity of God confifts in This, that the perfon ftiled 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-exiftent 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 own, 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 Numerical Unity, or perfonal Individuality; but only an Abstract and Figurative Unity, of Nature. But This, is very hard to understand: And why Two Perfons, of (or, as the Schoolmen speak, in) One Nature, (if they are co-ordinate and equally Supreme,) fhould 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. NA S&XL. The Holy Spirit, whatever his Metaphysical 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– 1197. See above, $5, 7, 19, & 34. § XLI. The Holy Spirit, whatever his Metaphyfical Nature, Effence or Substance be; and whatever divine Power or Dignity is afcribed to him in Scripture; yet in the whole Difpenfation of the Gospel, 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 interceffion to the Father, N° 1171, 1172. See above, $35, 36, & 38. Notes Notes on $41. And in the Spirit of God, 2~ Καὶ εἰς τὸ πνεῦμα τῆς Θεῖ, το (faith Irenæus ; ) who hath τὰς οικονομίας πατρίς τε καὶ revealed the Difpenfations oxnvolatuv xat' ixáslu of the Father and the Son to men in all generations, according to the Will of the Father. γυεαν ἐν τοῖς ἀνθρώποις, και πως βέλε ὁ πατήρ. lib. 44 c. 62. Pater enim conditionem fimul & Verbum fuum portans, & Verbum portatum a Patre, præstat 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 Father. And fo the Father is shown to be the One God, who is above All and 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. § XLII. The Holy Spirit, as he is Subordinate to the Father; fo he is alfo in Scripture reprefented as Subordinate to the Son, both by Nature and by the Will of the Father; ex cepting 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, No 998, 999, 1002-1008, 1010, 1020, 1022. 90 01 § XLIII. 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, N° 442-532. Notes on S 43. This is evident; because Honour or Worship being 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 honoured as Self-exiftent, Independent, unoriginated and absolutely Supreme. Thus therefore (faith Irenæus) our Lord manifeftly shows us the True Lord and One God, which Sic igitur manifeftè oftendente Domino, quoniam Dominus verus & Unus Deus, qui a Lege de was declared by the Law. For he shows us that the God whom the Law declared, is the Father; who Alone is to be ferved alfo by the Difciples of Chrift. [His Meaning is not, that declaratus fuerat. Quem enim Lex præconiaverat Deum, hunc oftendit Patrem, cui & fervire foli oportet difcipulos Chrifti. lib. 5, cap. 22. the Father Alone is to be ferved, exclufive of the Son; but that He alone is to be ferved as ftrictly and abfolutely Supreme; and that to His glory muft redound even the acknowledging of Chrift to be Lord.] 22 Ουκέν τῷ μὴν ἀγυνήτῳ παvel οικεῖον ἀξίωμα φυλακτέον, undeva FED OUT & alTiONNEμηδένα αἴτιον λε γοντας· τω ἢ τῶν ἁρμόζεσαν τιμω ἀπονεμητεόν, ἢ ἀναρχον αὐτῷ πραὶ τὸ πατρὶς γύνησιν ανατιθέντας. — Τῇ εἰκόνι κ τω χαρακτῆρι * πατρὶς, απη κριβωμένω ἐμφέρειαν και πάνε τα ανατιθέντες· τὸ ἢ ἀγώνητον τῷ πατρὶ μόνον ἰδίωμα παρείναι δοξάζοντες, ἅτε δὴ καὶ wating us μl or uri. Aαὐτὸ φάσκοντα * σωτῆρΘ, ὁ πατής με μάζων με pud Theodoret. lib. I. c. 4. And Alexander Bishop of Alexandria: We ought therefore (faith he) to reJerve to the Unbegotten Father his peculiar and proper Dignity, afirming that No one is the Caufe of His Being: paying_at the fame Time to the Son all fuitable Honour, and afcribing to him a beginningless generation from the Father, and an exalt Likenes to the Father in all things, as his express Image and Refemblance : But ftill referving to the Father that peculiar Property of being Self exiftent, according to our Saviours own de claration, My Father is Greater than I. And Bafil; As an Archangel (faith he) is [egri Tes] more honourable, and bas [ueCov džiaμa] greater Dignity, than an Angel; though Both are of one Angelick Nature: So, (though he fuppofes the Father, the Son, and the Holy Spirit, to be All likewife of one Divine Nature; yet) the Τις τάξει μὲ δεύτερο το A a |