was not alfo God; for he is God of God. But that there are not Two Unbegotten; there being, upon the account of Self-existence, but One God.

Deo Deus; non innascibiles duos, quia authoritate innafcibilitatis Deus Unus eft. De Synod.

Unum Deum effe ex quo omnia, unam virtutem innafcibilem, & unam hanc effe fine initio poteftatem. -Non enim Patri adimitur quòd Unus Deus eft, quia & Filius Deus fit: Eft enim Deus ex Deo, unus ex uno:

And again: There is but One God, of whom are all things; One underived Authority, One unoriginated Power. This Prerogative of the Father, his being the One God, is not at all destroyed by our acknowledg. ing the Son alfo to be God: For the Son, is only God of God; one Son, of one Father: But the Father is ftill the One God upon this account, that he is God Selfexiftent. On the contrary, neither is the Affertion of the Sons divinity at all deStroyed, by our acknowledg. ing the Father to be the One God: For of That God, he is the Only-begotten Son; Not unbegotten, fo as to diminish from the Father's being the One God.

And Bafil: We exprefs (faith he) each of the Perfons fingly, One God and Father, One only begot ten Son, and One Holy Spirit. For when we worship the Son as God of God, we at the fame time Beth acknowledge the dis

Ob id Unus Deus, quia ex fe Deus. Contrà verò non minus per id Filius Deus, quia Pater Deus Unus fit: Eft enim unigenitus, Filius Dei; non innafcibilis, ut Patri adimat quòd Deus Unus fit. De Trin. lib. 4.

But

ἐπὶ τὸ πρωτότυπον διαβαίνει.

διότι ἡ τ' εἰκόν τιμὴ

TO

24

ftinctness of the Perfons, and yet preferve the Monarchy, of the Univerfe, taking beed not to divide our Notion of God into a number of ina dependent perfons. how then (you will ay,, if there be Two diftinct Perfons, do we not make Two Gods? Why, juft as a King and the Image [or Reprefentative of the King, do not make Two Kings; becaufe whatever Honour is paid to the I mage, redounds to the Original. The way therefore to the true knowledge of God, is, to afcend from the One Spirit,through the One Son, to the One Father; And on the other fide, the Goodness and Holiness of the Divine Nature, and royal Dignity, is communicated from the Father, through the only-begotten, unto the Spirit. Thus both the Diftinctness of the Perfons is acknowledged, and yet the Monarchy of the U niverfe (as Piety requires) is preferved by us.

Again: There are not Two Gods, becaufe not Two Fathers: He only, who introduces Two ori ginal Principles, preaches Two Gods.

Ἡ πίνω ὁδὸς θεογνω σίας ὃσιν, ἀπὸ ἑνὸς πνεύματΘ. διὰ ἢ ἑνὸς 48, ἐπὶ ἕνα πα Theravázanev, in quoin. τέρα· καὶ ἀνάπαλιν, φυσική dyadorns i å ×1 quoir áɣ7) ασμὸς καὶ τὸ βασιλικὸν ἀξίωμα, in wale's dia of pavogues am τὸ πνώμα διήκει. Ουτω καὶ αἱ ύποςάσεις ὁμολογῶν, καὶ τὸ ἐν σεβὲς δόγμα τα μοναρχίας κ Staziale. De Spirit. Sancto, cap. 18.

8

Οι δύο θεοί, δὲ δύο πα τέρες. Ὁ μου ἀρχὰς εἰσάγων só, dúo ungurl Dess. Orat. ungúrt 27. contr. Sabell.

And the learned Bp Pearson: It is most reasonable (faith he) to affert, that there is but One Person who is from None; And the very generation of the Son and proceffion of the Holy Ghost undeniably prove, that neither of

thofe

thofe Two can be That Perfon. For whosoever is generated, is from Him which is the Genitor; and whosoever proceedeth, is from Him from whom he proceedeth; whatfoever the Nature of the generation or proceffion be. It followeth therefore, that This Perfon is the Father; which Name Speaks nothing of dependence, nor fuppofeth any kind of priority in another. From hence he is filed

One God, the True God, the only True God, the God and Father of our Lord Jefus Chrift. Which, as it is most true, and fo fit to be believed; is also a most neceffary Truth, and therefore to be acknowledged, for the avoiding multiplication and plurality of Gods. For if there were more than One, which were from None, it could not be denied but there were more Gods than One. Wherefore This Origination in the divine Paternity, hath antiently been lookt upon as the Affertion of the Unity. pag. 45.

And the learned Bishop Bull: The Father (faith he) is rightly tiled The Whole, as he is the Fountain of divinity: For the divinity which is in the Son and in the Holy Ghoft, is the Father's, because it is derived. from the Father.

Again Athenagoras (faith he) writing to the Emperors Marcus Aurelius Antoninus, and his Son Lucius Aurelius Commodus, whom he had taken into a Share of the Empire with him; and apologizing for the religion of the Chriftians, who profeffed the Worship of One God, and at the fame

Totum rectè dicitur Pater, quà eft anyǹ deórn 19. fiquidem divinitas, quæ in Filio eft & in Spiritu Sancto, Patris eft, quia a Patre derivatur. Defenf. Sect. 2. cap. 8, § 5.

Ad Imperatores, Marcum Aurelium Antoninum, & Lucium Aurelium Commodum ejus filium & in imperii confortium adfcitum,propiùs fermonem fuum dirigens,& Christianorum religionem, cultum Unius Dei profitentium, fimulq; unà cum fummo omnium Parente TOV 262.00

time adored the Word or Son five filium ejus adorantitogether with the Supreme um, defendere volens Father of all things; al. ait, imaginem Regni ca ledges, that in their earth leftis in ipforum terreftri ly Empire there was fome imperio quafi adumbrari: fort of refemblance of the Ita fcilicet, ut cum Moheavenly Kingdom: For narchicum fit utrumq; rethat, whilft the Government gimen, duæ tamen fint in of the whole Empire was utroq; regimine perfonæ Monarchical, yet there were regnantes; quarum cùm Two diftinct perfons reign altera alteri auctoritatem ing therein; Of whom fince fuam acceptam referat, & the One received his Autho- utræq; conjunctis animis rity from the Other, and regnum adminiftrent,MoBoth of them governed the narchia farta tecta conferEmpire jointly and unani- vatur. Id. Sect. 3,cap. 5.§4. moufly, the Monarchy was therefore nevertheless preferved entire. [And the like Similitude, from the Cafe of Pharaoh and Jofeph, is alledged by a late ingenious Author, who that as Pharaoh was the indepen* argues, dent Root of the Monarchick Power which Jofeph injoyed by derivation from him; fo the Father is greater than the Son in this respect, that He is a Self-originated and Independent Subfiftence, and the Fountain of Being to the Son; who will be always fo much lefs than the Father, as Dependency is than Independency, and that which is Derived is less than that which is Selforiginated.]

Again: According to the Opinion of the Antients, (faith the learned Bishop Bull,) to which also common Sense agreeth; if there were in the Divinity Two Unbegotten or Two Independent Principles,it would fol

* Confiderati

ons on Mr. W's face, pag. 51, Hiftorical Pre

52.

Ex Veterum fententiâ, cui ratio communis fuffragatur; fi duo in Divinitate effent Ingenita fire principia a fe pendentia, confequens foret ut non modò Pater fuâ privaretur ox, quá Divinitatem a feipfo,

Low, not only that the Father would be deprived of That pre-eminence, by which He hath his Divinity of Himself, that is, from No Other; but also, that we muft needs make Two Gods.. But now on the contrary, if we allow That Subordinati

on, by which the Father A lone is God of himself, and the Son is God from God the Father; then thofe Antient Writers thought, that

feipfo, hoc eft, a nullo alio habet; verùm etiam ut duo Dii neceffariò ftatuerentur. Contrà, pofitâ Subordinatione, quâ Pater folus a feipfo Deus, Filius verò de Deo Patre Deus effe docetur; putârunt Doctores, tum illam Patris ex, tum divinam Monarchiam in tuto iri collocatum. Sect. 4, cap. 4, § 2.

Quod quidem Principium unicum [fcil. Movaxias,] Pater eft, ex quo Filius & Spiritus Sanctus originem habent. Sect. 4, cap. 4, § 7.

both The pre-eminence of the Father, and the Monarchy of the Universe would be preferved entire. And again: This One angle Original of Things, [which makes the Government of the Univerfe to be a Monarchy,] is the Father, from whom the Son and Holy Spirit derive their Being.

And the learned Dr Payne: But (faith he) our Sa viour fays, He and his Father are One; And Three may be One, as well as Two. We must therefore confider the true Senfe and Meaning of the Words; which was not to teach us a new way of numbring, or to destroy the Nature of Numbers; no more than when is is said, Man and Wife are One, Chrift and Believers are One, and the many hundred Converts to Christianity were of One Heart and of One Soul. There are feveral forts of Unity: There is an Unity of Confent and Agreement, which may be amongst a great many: Of Power and Authority, which may be poffeffed and execu ted by feveral Perfons, who may be All

One

Se