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The [Abz@, the] Word or Son of the Father, fent into the World to assume our Flesh, and die for the Sins of Mankind; was not the [112G ivdsc@£16, the] internal Reasonor Wif dom of God, an Attribute or Power of the Father ; but a real Person, the fame who from the Beginning had been the Word, or Revealer of the Will, of the Father to the World.
See the Texts, No 535,680, 654, 616,617,618, 607, 612, 638, 574, 584, 586, 588, 569.631,041, 652, 642, 672.
See beneath, $ 22 and 23.
Notes on S 18. Of the Writers before the Time of the Council of Nice, Theophilus, Tarian and Athenagoras, seem to have been of That Opinion, that [the aógos ] the Word, was [the abgedreételo ] the internal Reason or Wisdom of the Father ; and yet, at the same time, they speak as if they supposed That Word to be produced or generated into a real Person. Which is hardly intelligible: And seems to be the Mixture of Two Opinions: The One, of the generality of Christians ; who believed the Word to be a real Person: The Other, of the Jews and Jewish Christians ; who Perfonated the internal Wisdom of God, or spake of it
figuratively (according to the Genius of their language) as of a Person.
Ireness and Clemens Alexandrinus, speak sometimes with some Ambiguity ; but upon the whole, plainly enough understand the Word or Son of God, to be a real Person.
The other Writers before the Council of Nice, do generally speak of Him clearly and distinctly, as of a real Person. And indeed St John himself, stiling him [9:03] God, (which can be understood only of a real Perfon,) foh. i, 1;com
divina, cujus nopared with Rev. 19, 13, where he says, men ex verbum. * His Name is called the Word of God; Novatian, de Trin. does sufficiently determin This Point. c. 31.
About the Time of the Council of Nice, they fpake with more Uncertainty ; sometimes arguing that the Father confidered without the Son, would be t without Reason and without Wisdom; + "AX0yo
aroo (which is supposing the Son to be nothing but an Attribute of the Father:) and yet at other times exprefly maintaining, that the Son was neither the word spoken forth, nor
Aógov z 8 megpreixòy, óx the inward word (or rea διαθετον, εκ απορροιαν 3 τεson) in the Mind of the Fa reis, & Tuñou of swatis otosther, nor an Eflux of him,
ws, 7 regBonus 'chynov aunor a part (or Segment] of 101eaño Athanas. Expofit. his unchangeable Nature, Fidei. nor an Emision from bim; but truly and perfectly a Son. But the greater part 'agreed in This latter Notion, that he was a real Pere Son: And the learned Exsebius has largely and beyond Contradiction proved the same, (viz. that the Son is neither, róz@evdi dederis, a mere Power or Attribute of the Father ; nor the
'ου και αυτόν όλα τα παρί, Same Person with the Fa- xad fouTÒV Ö Ø 11 che rý GQVTA
ther ; bus a real distinct sjáandãs you owirte, Osòr én Subfiffence, and true Son of 35DeEcclef.Tbeol.l.1,6.8.
the Father ;] in his Books, de Ecclefiafticâ Theologian against Marcellus of Ancyra, a Follower of Sabellius and Paul of Samofat: And particularly, Book I, cbap. 8, and chap. 20; Which highly deserve the perusal of all learned men.
After the Time of the Council of Nice, they spake still more and more confusedly and ambiguously; till at last the Schoolmen, (wbo, as an + excellent Writer of our Church expres
+ Arch-Bishop ses it, wrought a great part of their Di Tillofon, Sermon
concerning the Uvinity out of their own Brains, as Spi-. nity of the divine ders do Cobwebs out of their own Bowels; Nature. starting a thousand Subtilties, reasonably presume that they who talk of them, did themselves never thoroughly understand;) made This Matter also, as they did moft Others, utterly unintelligible.
which we niay,
The Holy Spirit (or Third Person,) is not Self-existent, but derives his Being or Ef fence from the Father, (by the Son,) as from the Supreme Cause.
See the Texts, N• 1148,1154; and 1149 1197
The Scripture, speaking of the Spirit of God, never mentions any Limitation of Time, when he derived his Being or Essence from the Father; but supposes him to have existed with the Father from the Beginning
See the Texts, No 1132*, 1148, 1154.
In what particular metaphysical Manner the Holy Spirit deriveshis Being from the Father, the Scripture hath no where at all defined, and therefore men ought not to presume to be able to explain.
See the Texts, No 1148, 1954.
Notes on S 21. Thus Basil: If (faith ’Es ö modne djvodisa xj feuhe) you are ignorant of Man eronndorce ses éguwopele'we 63 ny things; nay, if the things to dyvospekids tí óxi leta you are ignorant of, be ten σάντων και οι βοπε τ υπάρthousand times more than Eems on dzir ayd'uata *
those you know ; why should exivSuoy davouer dvezug you be ashamed, among so las oporozois; Orat. contr. many other things, to take Sabell
. That Safe Method of confeffing your Ignorance as to the Manner of the Exia stence of the Holy Spirit?
And again: The very 'Αυτα τα τέ να κινήματα, Motions of our own Mind, πότερον κίζειν ή ξυναν σέφυfaith he, whether the Soul
κεν η ψυχή, τίς αν ακριβώς ίmay be said more properly 701ị Tí Sv Jayesor it, w to create or beget them; widzis avdipecto apet who can exactly determine ? algúrtas sipeãs ñ ãyvorav o What wonder then is it, Monogär; — Te use you are o that we are not afbaneda uzícip bar, ixavās vuir to confess our Ignorance how
είσησι τα διά ή γράφών ωes: the Holy Spirit was prom dedifici duced? For, that he is Sua
üzfúrntov ö, ša perior to created Beings, the «εις έτως έξω παντελώς όξι τα things delivered in Scrip. Peaver, äse toruño de ētsego ture concerning him do suf- abt Ieš Õiwv šegodica ficiently evidence : But the peño ai dance wid è udv, tamo Title of Self-existent, This švę it I morogfuño Ti &r orixe no man can be so absurd as καλάν; Πνεύμα άγιον, και πνεύto presume to give to A. μα θες και πνεύμα αληθέας,
; ny Oiber than to the Su. Stoseanólvores ord, diceva preme God; no, not to the Xosngi.clovos Simay, 'dy' Toor, Son bimself; for He is the sigadir, rysuovexòr, avevac One only begotten. What Sworošv, aveõlge yedecias, Title then are we to give cms du vor trŁYT & Tá mo še the Spirit? We are to call
X und ein óréatu atstubim the Holy Spirit, the
σιν εί) ή ίσοςάσεως, ή άρνησιν Spirit of God, the Spirit of Exzísue it të Aveį pace cure Truth, sent forth from God, and bestowed through the bos os 83 dlavoias Ta Storiw. Son: Not a Servant, but indérra ev tais uzlaus rega Holy and Good, the Dire- catos cuádban egy émanuk wy. Tento Eting Spirit, the Quickning i azic nudimelo ostreky