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Wherefore both before and Patri in omnibus rebus obeafter his taking upon him dientiam præstitit pariter ac humane Fies, and also præstat. Ex quo probatur, after his Resurrection, be nunquam arbitratum illum always did and does pay esse rapinam quandam divi. all Obedience to bis Fáo nitatem, ut æquaret fe Patri ther. From whence it Deo : quinimò contrà, omni appears, that he never ipsius imperio & voluntati thought fit fo to claim to obediens atq; subjectus, ehimself Divinity, as to tiam ut formam servi fásciequal himself with God peret contentus fuit, hoc eft, the Father : Nay on the hominem illum fieri &c. De contrary, he was always Trinit. cap. 17. obedient to His whole Will and Pleasure, even so as to be content to take upon him the Form of a Servant, that is, to become a Man.

To this Text alfo 'tis probable Clement alludes, when he says; Our Lord Το σκλαβον η μεγαλαFesus Christ, who is the owns in Oeš, ó xúe @ ňSceptre of the Majesty of wees Xoesos ’Inoss, su hiaGod, came not with O. stentation of Pomp and

θενών κόμπω αλαζονείας, Grearness

, as he mighe odd numeenpanías, raides have done; but in great deveépefo@idye TamwoHumility.

pegvôv. Clem. Epift. 1. $ 16. And Justin, when he Αυτός και παντοκράτως says; The Supreme Lord is a cvoxlisns sy sbegla over All, and Creator of Šeds,

αυτόν και τεχνίall things, the Invisible God himself,

την και δημιεργον και όλων sent unto Men no less a press curis énései der dies Person than the Framer Je, we's aig pów wv år TISKCand Maker of all things. zlomelo, tueguido i And did he therefore

send 066 wo si xalatinu; je him, as Men would be všv, dy' és éticxcią Apt to expect,clothed with Power and Terrosrand azérlnti, wis 6moideus abp.

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amazing Majesty? No: war üdy Gandia: as Jer
but with Gentleness and emeriter, as wegs aiggó-
Meekness, as a King sendo
eth the King his son's be 1785 d'Teuerter, coss och
sent him as a God, [to mjeritev. Epift. ad Diogne-
do good, not to terri.
fy them;] be sent him as unto Men, [ as unto weak
Creatures, not capable to behold him in his full Glo-
ry;] be sent him as one that was to save, (not to de-
stroy] them.

And was made in the likeness of Man; And being found in fashion as a Man, he bumbled bimself, &c.] Nothing can be more unnatural, than the Comment of Grotius and some Others upon these words; who understand them (as a distinct Sentence,) to signify, that Chrift being made in the likeness of Man, of Adam in his state of Innocency; yet humbled himself to undergo the Death of a Malefactor. Whereas the plain Meaning of the Apostle, is to declare, (in one continued Sentence,) that Christ, when he was in the Form of God, humbled himself by condescending to take upon him the Form of a Man; and not only fo, but humbled himself yet further, by condescending to die even the Death of a Malefačtor.

T bat Jesus Christ is Lord, to the Glery of God the Fa. ther.] That He is Lord of_All, Acts X, 36; Lord both of the dead and living, Rom. xiv, 9; And Head over all things to the Church, Eph, i, 22; All Power being givex unto him in Heaven and in Earth, Mat. xxviii, 18.

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935. Col. i, 3. To God and the Father, [or, the

God and Father, to Jeqois T25] of our Lord
Jesus Christ.
See No 991.
N 3

Col.

936.

13. Who hath translated usinto the Kingdom of his dear Son, [Gr. the Son of his Love.]

937. 15. Who is the Image of the Invisible

God, the † First-born of every Creature.

t Igwrótonos Treous xtisews, The First-begotten, brought into the World by the Father before all Ages, (for by Him did He make the Ages, Heb. i, 2 ;) before the whole Creation, (for by Him did He create all things, Eph. iii, 9, and Col. i, 16.)

It is observable that St. Paul does not here call our Saviour, πρωτόκτισον πάσης κτίσεως, the firft created of all Creatures, but πρωτότοκων πάσης κτίσεως, the forst-born of every Creature, the first-begotten before all creatures; signifying that he was (before the Creation of Things,) Texsis, brought forth, produced by, derived from the Father, but not declaring, in what Manner. And so the Scripture speaks in other places : Job.i, 1, In the Beginning (see N°535.] WAS the Word, and the Word W AS with God; and Col. i, 17, He Is [or WAS] before all things: But How his Being was derived; or what the figurative Word (generated or begotten] properly and literally implies, This the Scripcure hath no where revealed or explained.

And the Best of the Ancient Writers in the Church, always speak after the same cautious Manner.

Thus Justin Martyr: “Ο 3 υος εκείνε, και μόνG. His Son (faith he,) who repórte welws yds, & Alone is Property called λόγG προή ποιημάτων και kis Son, viz. the Word, which E-xifted with him, ouvwv levérelse. Apol

. 2. being begotten by him, before the Production of Creatures, And again : But This 'Αλλα τετο το το έντι

από

before any

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Being, which was Really eas to a clogs Trgoßangår begotten of the Father, and γύνημα, προ πάντων ποιηproceeded from him ; Διά, μάτων, σωίω τω πασί, και

Creatures were made, εκj with the Ea. τέτω οσατήρ προσομιλεί, ther, and the Father con- [fortè, zegowuíña,] Dial. versed with him.

cum Tryph. And a little after:

Οι κ αρχή, προ πανIn the Beginning, before των ή ποιημάτων, τότ' αυτό all Creatures, even This xsztumuanin des élévvn?c. Son himself was begotten Ibid.

And again : Knowing Γνόντες αυτόν πρωτότοhim to be the First-begotten of God, and before ή κτισμάτων. Ιbid.

κον τέ Θεέ, και παύλων All Creatures.

And again: When we "Υιόν αυτά λέγοντες, νεtyle him His So», να νοήκαμε έντα, και wes παίmean that he has a Real

των από και πατρος, δυνάBeing, and that before

All Creatures he proceed. μει αυτά και βελη, αρσελ. ed from the Father, by bis Jórta. Ibid. Power and Will.

And again : He iscal Θες 3, οκ και 2) τέκνον led God, becaκre heis His πρωτότοκον και όλων κτισμάSon begotten before the whole Creation.

And again: Because Και ότι γευνας του και This Being was bagotten πατρgς τύτο το γέννημα by the Father, before All προ παντων απλώς ή Creatures whatsoever; as

κτισμάτων, και λόγω εδήλα. the Scripture declares.

Ibid. And again : In the Be. Αρχω, προ τσαύτων ginning, before the Pro- κτισμάτων, ο Θεός γεγένλαδtion of all Creatures, νηκε δύναμιν τινα 3ξ εαυτά

των. Ιbid.

God begat of Himself a regiune, Aristeoarxecertain Rational Power, asi- Totè yos, [Intelligent Powerful

word g dyrena, 7071 ä Being,] called sometimes bis Son, sometimes bis Ana Oeds

, 70723 xU Q wj zó gel, sometimes God, fome- 72. Ibid. times Lord and Word. Origen in like manner:

'Ons ont Ješ vàs, o TQWThe Son of God, (faith Tótonos ndons XTie, ci he,) the First-born of eve- jj veusi emgewitnetvara ry Creature, though he was Incarnate but in i hele lat. doe av, dysti je Bled Tgl ter Ages, yet is he nut va 036 w peoßitatov ZS therefore him/alf of late αυτόν το αίτων ή δημιαργηOriginal : For the Scrip- Matwionou ao Osłce abłos. tures declare that he is conır. Celf. lib. s. the Antientest of all things that God

guve Being to. I translate these last words, [πρεσβύτατον πάντων η δημιαργημάτων] thus, [the Antientest of all things that God gave Being to,] because (according to the whole Tenour of Origens opinion) he must use the word [Srpeisipynpea] here in a larger Sense than we use the word, Creature : Just as Athanasius (in the paffage cited N° 5) uses the phrase [onuerspzo's Técns wosé Cews, Author of all Being,] in contradistinction to [~ xlloersy of All Creatures.] The Learned Bp Bull translates the words of Origen thus, [He is Antienter than All Creatures;] Which, though at first Sight indeed it seems not lo natural a Translation, yet may be justified by the Use of the like Expression in St John, [70.1, 30, mpôtós jis tv, He was before me;] a.id in Justin, (Apol. 1, 8 Sixané Tatov od Eva oid arfo črta, than whom we know none moré jnft, or, besides whom we know nöne mot just ;] and in Eusebius, [de laud. Constantini, cap. 1, ααιτός χρόνο και παίτων αιώνων αρεσβύτατα, antienter ihan all time and all ages.]

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