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(faith he) ibat God is gutés Bai Tivi, anna sj o rebard to be comprehended; voyevns aută. Avetement But not only He himself is 78 é feds aózos, Avatsaientos hard to be comprehended, δε άτωσι και σοφία όξιν, ω but his Only-bcgotten al- και τα πάντα σεσότηκεν ο fo; For tis difficult to com Osós. contr. Cell. lib. 6. prehend God the Word, and 'tis difficult also to comprehend his Wisdom (viz. the Spirit,] in (or by) which, God made all things. And by those of Alexander Bishop of Alexan. dria: Who (faith he) fall declare His [the Sons ] TW' gevecey auto tis done Generations the manner of graetch; tñs woscosws bis Subsistence (derived auto con tñ gloveth oufrom the Father] being ref átteleggese tuyxiavóinfcrutable to all Crea
σης, καθώς και αυτός ο παtures, even as the Father ohne daserépgasós zi. Ehimself [who derives his pift. ad Alex, apud TheoSublistence from None] dorit, lib. 1, cap. 4. is infcrutable to All.
The Father eternal, the Son eternal dc.] The Father, eternal of himself, by Self-exiftence and abfolute Neceffity of Nature; ο μόνG έχων αθαvasier, who Only hath Immortality, as St Paul expresses it; namely, who Only hath it of Himself: The Son eternal, as having always been with the Father, and deriving his. Essence or Being from him in an ineffable manner, by his eternal Power and Will.
Sa likewise the Father is Almighty, the Son Ale mighty, and the Holy Ghost Almighty.] Not aartsegtug, Supreme over all; but havted úvero, having all Power. For, TartineG.TW, Supreme over all, is both in Scripture, and in the Apostles. Creed, and in the Nicenc, and in This very Creed (if
the Greek be of any Authority,) appropriated to the Person of the Father only; in the following words, He fitteth on the right hand of the Father, God Almighey; [oš Tetegs, Jeð Tavtoreg_top O, of the Father, God Supreme over all.] But Tartodúrado, having all Power, may be applyed both to the Father, as having all Power of himself; and to the Son and Holy Ghost, as having and exercising the Power of the Father.
Thus Athanafius: The 'Αυτος και παντοδύναμο All.powerful Word him
-TŐ Tutegs rózo. conSelf (faith he,) of the tra Gentes. Father. And the learned Bp Pearson ; after having shown (pag. 41 ) that the word, maitineG.Twe, Supreme over all, is peculiar to the person of the Father; and (pag. 43 ) that He is the Only Potentatė ( 1 Tim.6,15,) because He alone hath all Power of Himself; and (pag. 47,) that as we believe there is a God, and That God Almighty, so we acknowledge. That same God to be the Father of our Lord Jesus Christ ; After This he adds (pag. 290,) that Christ also is Almighty, because All power is given unto him. And the learned Dr More: When the Father is said to be omnipotent, the Son omnipotent , and the Holy Ghift omnipotent; it is evident that omnipotent has not the same Sense in all; For the Father bath the Power of eternal Generation &c. ( That is the Father has of Himself all the Power, which the Son and the Holy Spirit have only by Communicarion from Him.) Myft. of Godliness, B. 9.
So the Father is God, the Son is God, and the Holy Ghost is God.] The Father is God abfolutely, and of Himself, by Self-existence; The Son is God, by communication and derivation of Dig
nity from the Father : &c. See above, Part I, N° 535. Thus the learned Dr More: “ By the “ Term God, (faith be,) if you understand That " which is Firit of all, in such a sense, as that " All else is from Him, and He from None; “ the Son and the Spirit cannot be said to be “ God in This signification, because the Father " is not from Them, but They from the Fa“ ther: Myft. of Godliness, B. 9, C. 2.
And yet they are not (there are not) Three Eternals (Three eternal Persons,) but One eternal, (one eternal person:) Also not Three incomprehensibles, nor Three uncreated, but One uncreated and One incomprehensible: not Three Almighties, bur One Almighty.] The only way in which these words can be to understood, as not to be contradictory both to the Scripture and to Themselves, is This : That, as in Scripture the Son is ftiled God; and yet at the same time the Father is called the One God, i Cor. 8, 6, and Ephes. 4, 6; and the Only true God, Joh. 17,3; because He only is [ouriteG] God Self-existent, and of Himself: As the Son is stiled Lord of All; and yet at the same time the Father is called the Only Lord God, Jude 4; because He only is Lord, by original underived Authority : As the Son is affirmed to have in him all the Treasures of Wisdom and Knowledge ; and yet at the same time, the Father is called God Only Wise, Rom. 16, 27; because He only hath Wisdom, unoriginated: As the Son hath All Power, both in Heaven and Earth ; and yet the Father is stiled The Only Potentate, 1 Tim. 6, 15; because He only hath Power ab. folutely and originally of Himself: As the Son is immortal, and the Spirit immortal; and yet of the Father it is asserted that He only hath Immortality,
1 Tim. 6, 16; because He only has it independent and underived: As the sun is Good, and the Spirit is Good; and yet of the Father it is declared, that there is None Good but One (es, One person,] that is God, Mat. 19,17; because He Only is the original absolute underived Good, [see above, Pari I, No 340 and 773: ] As the Son is Holy, and the Spirit Holy; and yet of the Father it is affirmed in the Song of the Lamb, that He Only is Holy, Rev. 15,4; because He only is the Foun. tain of unoriginated Holiness : So in the Creed it may be affirmed intelligibly in the fame Sense, and by a like manner of speaking; that each of the Three Persons are eternal, and yet but One eternal; each of them incomprehensible, and yet but One incomprehensible ; each of them allpowerfull, and yet but One all-powerfull. The Words of Alexander Bishop of Alexandria upon This Subject, are very pertinent : Let no one 'Αλλά μή τις το 'Αρι (faith he) from our ma. Teds imóvoley ciglerntedapking use of the word, Al. Berénu. — "Oute 78 To ways, (viz. that the "Hv, šte tū ’Aci, šte to leg Son was Always with αιώνων, ταυτόν όξι το αυthe Father, ] imagine výtwo áraMOTIV évthat we mean to affirm the Spatwy krvor de óvoudtowoñSon to be Self-existent :
gou ased dos, dinner than For neither the word, zfúvntev. —'Ouršv Ted refere Was; nor, Always ; nor, ägfuráto II atei órxsor atiBefore all Ages ; is of the same signification with wf.de quaextéor. Epist. ad Self-existent: neither can Alexandr. apud Theodoany other phrase, which rit. lib. I, cap. 4. the Mind of Man can invent, express the same as Self-existent: Wherefore we must always reserve to the Self-existent Father,
this his peculiar Character. And those of the learned and judicious Dr Payne: If an Affirmation and Deryal be not in the same Sense and Meaning, but in different; then the Contradiction vanishes, and is presently answered: Whether this might not be applied to defend the Athanafian Creed, The Father eternal, The Son eternal, and the Holy Ghost eternal, And yet not Three Eternals, but One Eternal; I offer to the Consideration of my more learned Brethren. Letter from Dr P. to the Bi. shop of R. in Vindication of his Sermon on Trinity-Sunday, pag. 10, II.
The Father is God, the Son is God, and the Holy Ghost is God; And yet they are not ( there are not) Three Gods, but One God.] The Sense of these words, consistent with the Doctrine of Scripture, is not, either that God is the complex Name of a Species; or that the Father, Son, and Holy Ghost, are only different Names and denominations of one and the same individual intelligent Being or Person : But, that as a Father is Master of his own House; and a Son and Heir in his Father's house of his own building, is Master of the same House; and yet_there is properly but One Master, viz. the Father building the House and governing it by his Son; (see in Part 1, No 264 ;) So, though the Son is in Scripture exprelly stiled God, and both the Son and Holy Ghost are represented as exercising Divine Power and
Authority, yet nevertheless ( seeing all That Power and Authority is originally the Father's,) there is (properly speaking, but One God, viz. the Father governing all things by his Son and by his Spirit. Thus the Scripture always speaks s See above, in Part I, No I17, and 340. Thus likewise the most judicious among the Antients :