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If ( faich Novatian) Si non pucant aliqua they can understand how ratione offici posse ei there is neveriheless but quòd Unus Dominus eft, Onę Lord, though Christ per illud quòd est Domia also be called Lord, and nus Christus; neque ei but One Good, ibough quòd vnus est Bonus, Christ also be stiled per illud quòd Bonus fit Good : they may by the nuncupatus & Christus: : same reason understand eâdem ratione intellialso, how there is never gant, offici non poffe theless but One God, ab illo quòd vnus eft though Christ also be sti- Deus, ei quòd Deus proled God. God the Father nunciatus eft & Coristas. therefore is The One Eft ergò Deus Pater God, c. And Arbana Unus Deus &c. De fius himself, in the Trinit. C. 30 & 31. place before-cited : The Father (says he) does all ο 8 πατήρ δια το λόγο things, by the Word, and in tad avdiuati to éyim in (or through) the Holy maulae wolk sej Štws vi er Spirit: And so the Unity pórns oñs ágías recado of the Holy Trinity is pre- oalelox xj ŠTws &s teòs en jerued: And fo One God

τη εκκλησία κηρύττεται, και όπι is preached in the Church, σάντων και διά πάνων και εν even He who is above all, täri. Ti thulo pele ús and through all

, and in feeline,a's dixà iġ muzá seal all : Above all, as he is revlov ön dod o róg so 'n the Father, and Origi- si ģ, ¿v Tep aydu.cele nal and Fountain of all; Through all, by his Word Ted éxic. Epist. ad Seand in all, in (or by rap. I. bis Holy Spirit. And, among Moderns, the learn . ed Dr Payne: “ When we say, The Father is God, o the Son is God, and the Holy Ghost is God, and

yet there is but One God; If this be said in the " Came Sense and confideration, it will be very

66 hard

" hard to get off from the contradiction of affirm" ing and denying the same thing in the same Mc Sense: But if the Affirmation and Denial be

not in the fame Seose and Meaning, but in “ different; then the contradiction vanishes, # and is presently answered. Letter from Dr P. to the Bp of R. in vindication of his Sermon on Trinity-Sunday.


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And in this Trinity none is afore or after other, none is greater or less than another:

But the whole Three Persons are co-eternal together, and co-equal.

If these Words be understood as a description of Three co-ordinate Beings, (or else of Three Denominations only of the same Individual ;) nothing can possibly be more dircely contrary to the whole Scripture, to the expressions of the Liturgy cited in the foregoing chapter, and to those paffages of This very Creed, which declare that the Father is of None, but the Son is of the Father, and the Holy Ghost is of the Father and of the Son, These words therefore, None is afore or after, none is greater or less than another, &c; mult of necessity be interpreted by the Analogy of Scri. pture, and by the other expressions in the Offices of the Church.

None is afore or after other. ] Not that Each of them iş Self-existent, independent, and Unorigi

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nated; For This would manifestly infer a Plurality of Gods: But that the Second and Third Persons have Always been with the First, being derived from him before all Ages by his ineffable Power and Will; and that there hath been no Time, wherein the Father did not act and govern all things (as he Now does) by his Son and by bis Spirit. Of the Necessity of This Interpretation, the learned Bilbop Pearson was not unaware; when he uses the following words : [Which (Priority of the Father) being so generally acknowledged by the Fathers; when we read in the Atbanafian Creed, in this Trinity none is afore or after other, we must un lerst and it of the priority of Perfection or Time: ] For as to Priority in order of Nature, Caufality, and Original Power, the same Learned Author in the same place declares, (that the Son must necessarily be second unto the Father, from whom he receiveth his Origination ; and the Holy Ghost unto the Son: that we cannot be thought to want a sufficient Foundation for this Priority of the first person of the Trinity, if we look upon the nunierous Testimonies of the antient Doétors of the Church, who bave not stuck to call the Father the Origin, the Cause, the Author, the Ront, the Fountain, and the Head of the Son: that the Son is from the Father, receiving his Subfiftence by generation from binı; the Father is not from the Son, as being wbat be is from None: that bence the Name of God, taken absolutely, is often in the Scriptures spoken of the Fatber: that from bence He (the Father) is Riled One God, The True God, The Only True God, The God and Father of our Lord Jesus Christ: and that This, as it is most true, and so fit to be believed, is also a moft Necessary Truth, and therefore to be acknowledged, for the avoiding Multipli.

cation and Plurality of Gods; for if there were more tban One which were from None, it could not be denied but there were more Gods tban One: Pearfon on the Creed, pag. 37, 38 and 40.]

None is greater or less than another.] For the same reason, These words also cannot possibly be understood of original supreme Authority: For on the contrary, the Scripture every where teaches, that the Father sends both the Son and Spirit, but is never sent by Either; and the Son sends the Spirit, but is never sent by him : And our Saviour himself expressly declares, that his Father is Greater than He, Joh. 14, 28; Which words are by All the Antients, and by the most Learned of Modern Divines, understood not only of the bumane Nature, but also of the Divine Nature of Christ; as hath been before shown at large, Part 1, No 830. The Meaning therefore of these words, (None is greater or less than another,) conlistent with the Doctrine of Scripture, can be no other than This: That, as none is afore or after other; as the Second and Third Person are Always with the First; so are they with him also Every where: As there has been no Time, so neither is there any Place, where the Father does not act and govern all things by his Son and by bis Spirit, Thus Irenæus : 'Twas well Spoken (faith he) fum immensum Patrem

Et benè qui dixit, ipby Him who said, that

in Filio mensuratum : the imniense Father bim- Mensura enim Patris, Fiself is measured in the Son; For the Measure

lius ; quoniam & capit of the Father, is the son;

eum. lib. 4, cap.8. because he does even coniprebend bim : There is some Ambiguity in the Words, and in their Con nexion; But they seem to allude to That Text,

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None knowetb the Father but the Son; and to sig, nify, that all Revelations of God, at all Times and in all Places, are made by the Son. And Clemens Alexandrinus : There is (faith he) One “Εις μας και η όλων Πατήρ Father of the Univerfe, & 3 x 5 + 5A at Aayi xa and One [Logos, or] m Tv:04.4

. T Zytay #t xà T đủWord in the Universe, à mavazão Pedag. lib. 1, and One Holy Spirit wbicb is one and the cap. 6. Same Every where; according to that of St. Paul, 1 Cor. 12; 4, 8, 9, JO,II.

And again : The Word (says he)

Ο λόγω πάν7η κεχυμένΘ, penetrates everywhere, rj ournestala od Biz and bebolds even the red EWY Babad. Id. Strom. minutest actions of

7. Life ; according to that of the Apostle, Heb. 4, 12. And Origen: Cbrift ( saith he,) is everywhere with those

" "Os pela 7 cavax 87@garhat belong 10 bim, [ac. puxótavoitus ävñden öt eigneten cording to that of our šx difótwo w TV 7e7cxi isi. Saviour, Matt. 18,20; contr. Cell. lib. 5. and 28,20; ] and with those also every where, who know bim not. And again: According to our Do&trine (faith he,) Ου μόνG 5 μέγας καθ' ηnot only the God and μας έσιν και το όλων θεος και παFather of the Universe The jetédeke 28 casTi rij of usis Great; For he bath garesómn16 To Lovozfevet rej communicated even of πρωτοτόκω στάσης κτίσεως ίν bis Greatness also, to Εικων αυτος τυχάνων σε αοράτε the Only-begatten and deño xj en Tod peg ét et 76' First - born of every exóve to waleis. 'Ou 38 osórt' Creature ; tbat, as he

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