ftents. The Son indeed is flown to be God, becaufe Divinity is communi cated and derived to him; and yet the Father is nevertheless proved to be the One God, whilft That Majefly and Divinity, which the Father communicates to the Son, is by the Son in acknowledge ment continually returned back to the Father who gave it. So that God the Fa ther, is justly tiled The God over All; and the Original even of the Son himfelf, whom he begat Lord of all: And at the fume time the Son is the God of all other things, becaufe God the Father made all things fubject to Him whom he be gat. Thus Jefus Chrift the Mediator between God and Men, having from his Fa ther All Creatures fubjected tim reciproco metu illa niajeftas atq; divinitas ad patrem, qui dederat eam, rurfum ab illo ipfo filio miffa revertitur & retorquetur: Ut meritò Deus pater, omnium Deus fit, & Principium ipfius quoq; filii fui quem dominum genuit; filius autem, cæterorum omnium Deus fit, quoniam omnibus illum Deus pater præpofuit quem genuit. Ita Mediator Dei & hominum Chriftus Jefus, omnis creaturæ fubje tam fibi habens a Patre proprio poteftatem, quâ Deus eft; cum totâ cre aturâ fubditâ fibi, cors Patri fuo Deo inventus, Unum & Solum & Verùm DEUM Patrem fuum breviter ap probavit. Ibid. cap. 31. con to him as their God; himself with the whole Creation under his Dominion, being in perfect agreement with God his Father, has briefly fhown his Father to be The One and Only and True God. And Lactantius: Perhaps (faith he) fome will ask, feeing we declare we worship but One God, how then do we affirm of Two perfons diftinctly, the Father and the Son, that Each of Fortaffe quærat aliquis, quomodo cùm Deum nos Unum colere dicamus, duos tamen effe affeveremus, Deum Patrem & Deum Filium. Cùm quis habet Filium, quem Z unicè unicè diligit, qui tamen them is God? To this he anfwers, among other things: When a Man has a Son, whom he loves en tirely and this Son is in the House and in the hands of his Father; Though the Father makes him Lord of all, both in Title and Power; yet, in efteem of Law and Right, 'tis ftill One House under One Lord: So this World, is the One House of God; and the Son and Father, who govern the World with One Mind, are One God; forafmuch as both the Son is in the Father, becaufe the Father loves the Son; and the Father is in the Son, because the Sox faithfully obeys the Father, and never does or did any thing but what the Father willed or commanded. There is One, Only, Inde pendent, Supreme, Unoriginated GOD because He is the Original of all things; and in Him is contained both the Son, and All other things. That Supreme and One God cannot therefore be [acceptably] worshipped, but through his Son. And Eufebius: If This makes them apprehenfve, leaft we fould seem to introduce Two Gods ; let them know, that though we i Ἐι ο φόβον αὐτοῖς ἐμποιεῖο μήπη ἄρα δύο θεὸς ἀναγορεύειν δόξαι· ἐνίςωσαν ὡς, το με πρὸς ἡμ ̓ ὁμολογομύς θεῖο, ως ἂν λύοιτο μόνG Θεός· ἐκεῖνο C~2 10, ovvaçxC x à ὁ ἢ θεότητα οικείαν κεκτημέ v auTES TE TWS UNF 51 x F τοίῳδε εν γεγονώς αἴτιος· δι ὃν καὶ αὐτὸς ὁ ἡ ὃς ὁμολογεῖ ζω, avlingus xéywv. (a dia καγω Μιας walley. ἢ ἔσης ἀρχῆς τε καὶ κεφαλῆς, πῶς ἄν λύοιτο Θεοὶ δύο; κα Xies nev© μóro, ¿ μnχὶ ἐκῶν μόνον, μη δένα ανώτερον, μηδὲ ἑαυ τὸ αἴτιον ἕτερον ἐπιγραφέ do indeed acknowledge the Son to be God, yet there is [abfolutely but One God; even He who alone is withour Original and Unbegotten, who has his Divinity property of Himfelf, andis the Caufe even to the Son bimself beth of bis Being and of bis being Such as he is: By whom the Son himfelf confefles that be lives; TO TEC my eggdeclaring exprefsly, I live by the Father. Thus there, indíav 5 avacxov being but One Original, and One Head; how can there be Two Gods? Is not He alone the One God, who knows no Superiour, no Caufe of his Existence; but poffeffes his divinity and Monarchical Power abfolutely of himself, unoriginated and unbegotten; and communicates to the Son, both bis Life and Divinity? whom our Lord teaches us to look upon as the only True God, and declares to be Greater than Him felf? whom he also would bave us All understand to be even His God? Now as the Son thus glorifies his Father, fo the Fatber ἀγώνητον ἢ μοναρχικής Αξεσία ας θεότητα κεκτημένΘ, καὶ Ty CAUTY DEÓTÁTOS TE X ans μlades; or μovor ἀληθινὸν θεὸν ἡγεῖος ἡμᾶς [ is] diddoxen páčová te our óμodoyťš• öv · καὶ θεον πάντων δεῖ τὸν μονοπω αὐτὸν γινώσκει. De Ecclef Theol. lib. 1, cap. 11. again glorifies the Son; declaring him to be Lord and Saviour and God over all, fitting with bim upon his own These things the Church of Z 2 God Ειπὼν αὐτὸν εἰκόνα το Θεῖ, ἵνα μή τις δύο Θεὸς ὑπολάβοι i, ' ἕνα ἐπὶ πάντων. Ει ass, iỳ in ESIV ÉTELO πλίω αὐτό, αὐτὸς ἂν εἴη ὁ διὰ us as di eixór grweissxjö ÿòsa Deòs. D'un uchu☺. Alò aut to waters as in Eκάνε μόρφωσιν. "Ο ἢ παείςη σιν ὁ θεο ΑπόςολΘ, τότε God being inftructed in, acknowledges the Son to be indeed Her God and Lord and Saviour, but the Only-begotten Son of the Supreme God over All. Again: The Apoftle calls bim the Image of God, that no man might Imagine there were Two Gods; bat One only, even Him who is over all. For if there is One God, and there is no Other but He; tis plain This mut be He, who is made known by his Son as by an Image. For which reafon, the Son also é, os ev pogon deỡ is God; becaufe ofthe Far thers refemblance in Him as in an Image. And This the Holy Apofle declares το us, both when he fays, Who being in the Form of God; and when he ftiles bim, The Image of God. So that the Son, among other denominations, Was and was filed, before his Coming in the Flefb, The Image of God. Again: Neither is it necelary, that he who fuppofes Two diftinct Subfiftencies,muft make Two Gods: For we do not fuppose them υπάρχων τίτε δ, αὐτὸν εἰκόνα τὸ θεῖ ὁειζόμλυΘ. Ουκῖν Taawv śænyoeiäv, xỳ ← κὼν τὸ θεῖ ποὺ ἢ ἐνσάρκο παι ρεσίας ὁ ὑὸς ἦν τε καὶ ὠνόμαςαι Ibid. cap. 20, § 15. to be Two co-ordinate Sub-uíar ú, * áðurnτor nj ävasfiftencies, or Both of them unoriginated and unbegotten; but one, unbegotten and unoriginated,the other, begotten, and originated from Again: But you are a the Father. Anna poßy, wärdewe uid δύο δύο ύποςάσεις ὁμολογήσας, δύο ἀρχὰς ἐσαγάγοις, καὶ ἡ μου ναρχικῆς θεότητα εκπέσοις. μάνθανε τοίνω, ὡς ἑνὸς ὄνο τῷ ἀνάρχε καὶ ἀγωνήτε ε, * * * * αὐτό γεγονή μούς, μία ἔςαι ἀρχὴ, μοναρό για τε κ βασιλεία μία ἐπεὶ καὶ αὐτὸς ὁ τὸς ἀρχων ἐπιγράφει * αυτό πατέρα κεφαλή γ Χεις ὁ Θεὸς, και ο Απόςολον. Ibid. fraid perhaps, leaf, acs knowledging Two diftina Subfiftencies, you hould introduce Two original principles, and fo deftroy the Mmarchy of God. Know then, that if there is but One underived and unbegotten God, and the Son is begotten of Him, there can be but One Head, One Monarchy, One. Dominion: Seeing that even the Son bimfelf acknowledgeth the Father to be bis original Caufe ; For the Head of Chrift, faith the Apofile, is God. And again: The Church of God does not introduce two unbegotten Beings, nor Two unoriginated, nor Two Efences co-ordinate το each other; and therefore not Two Gods: But it teaches that there is One Original of things, One God, and that He is the Father of the only-begotten and beloved Son : Alfo, that there is One Image of the Invifible God, which Image, is bis only-begotten and beloved Son. Now rhough the Apoftle fpeaking of the Divinity of the Fae ther,calls Him the Bleffed and ONLY Potentate; and again, Who ONLY · Ου γ δύο αγέννητα, ἐδὲ δύο αναρχα, ἐδὲ δύο ἐσίας ἐξ ἰσοτιμίας ἀντιπαρεξάγο μερας ἀλλήλοις εἰσάγει διδ δὲ δύο θεός· ἀλλὰ μίαν αρά χὴν ἢ θεὸν ἔῇ, τὸν αὐτὸν παπέρα διδάσκεσα το μονο γένος καὶ ἀγαπητό ὑδ ̓ ὡσαύ τως ἢ καὶ μίαν εἰκόνα τὸ θεῖ το ἀοράτε, τὰς αὐτὸν ἔσαν τω μονογενες καὶ ἀγαπητῳ ὑῷ αυτό. Και λέγει ἢ ὁ ̓Απόςο G, θεολογῶν τὸν πατέρα, ὁ μακάρι κ μόνΘ δυνάςης καὶ πάλιν, ὁ μόνῳ ἔχων αθα νασίαν—κἂν αὐτὸς ὁ Σωτὴς μόνον ἀληθινὸν θεὸν διδάσκη * τὸν πατέρα, λέγων, ἵνα γινώσκωσί σε τὸν μόνον ἀλη θινόν Θεόν: ἀλλ ̓ ἐκ Σποκνητέον Z3 |
