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for the Being and Preservation of all things; as the words of the Prophet do also attest : For he hath done whatsoever he pleased. For Pf.CXV. he does not stand in need of any Being for : the Constitution of those things he is pleas'd


L. VIII. to make: but at the same time that he wills, C. 12. what he pleases is made.

p. 399. Wherefore if the Word of God demonstrates that his Will is his Operation, and not that his Substance is such ; and that the Onlybegotten subsisted by the Will of the Father ; 'tis certainly necessary that the Son preserve this Likeness, not as to Substance, but as to Operation, which is also his Will. Whence also we ought to be persuaded to preserve that truc Notion of his being his Father's Image, which the blessed Apostle Paul declar'd, when he said, Who is the Image of the Coloff I. Invisible God, the first-born of every Creature ; 15,

16. for in him were all things created, both things in Heaven, and things on Earth, visible and invisible. For therefore is he call’d, The Image of God. Now these words, All things were created in him, together with the Appellation of the First-born, do not give us the Character of an Onbegotten Substance : for here is nothing about Substance, but about that Operation whereby he, as a Son, performs 'all things. The Expression of Image does not bear any resemblance to the Substance, but to that Operation which was hidden, without any Generation, in God's Foreknowledg, even before the Constitution of the Son, and of those things which were created in him. For who is there that knowing the Only-begotten himself, and considering that all things Joh.l. 3. mere made by him, will not acknowledg that B4


he at once contemplates the whole Power of the Father ? To which the most blessed Apostle Paul has respect, when he does not say by him, but in him ; altho he adds the Character of First-born: that when himself is also included, together with all the Beings made by him, he may make manifest to all that are able to comprehend the whole at one view, the Operation of the Father. We therefore call him the Image of the Father, not as comparing a Begotten Being with that which is onbegotten; for that is certainly difagreeable, and in all Beings impossible ; but as owning him the Only begotten, and Firstborn of the Father : the appellation of Son declaring the Substance, as does that of Father the Operation of him that begat him. But if any one out of the love of Contention, and as fixt in his own Opinions, will not apply his Mind to what has been said ; but vet is forc'd to own that the Character of Father is significative of the Substance; let him attribute the like Character to the Son, to whom he has already attributed the like Substance. Or rather let him attribute both Characters to each of them ; we mean the Character of Son to the Father, and that of Father to the Son. For the Similitude of Substance obliges those who are of that opinion to characterize them both by the same Appellations.

Having now spoken sufficiently concerning the Only-begotten, Order requires that we discom se next concerning the Comforter ; not following the Opinions of the many, which are talen up without examination, but keep

ing close to the Doctrine of Holy Men in all things. From whom we have learn'd that he is the Third in Dignity and Order ; Pallım. and do therefore believe that he is the Third in Nature also : not changing the Dignity and Nature according to the political Changes among Men, no more than we can change their Order, so that their Substances shall be contrary to their Creation, but agreeably to the Rules of Harmony; that fo the First in order may not be Second in nature; nor that which is First in nature, may have only the Second or Third place in order. Wherefore if the Order of Creation be the best Order in intelligent Beings, the Holy Spirit, which is the third as to Order, cannot be the first as to Nature : which is no other than God the Father. For is it not foolish and vain, that the same Being should sometime have the First, and at other times the Third place ? and in both of them to be ador'd according to his nature, as the Lord God is a Spirit, John IV. and they that worship him must worship him in 24. Spirit and in Truth. Nor is he the same with the Only-begotten; for then he would not have been enumerated after him, as having a Subsistence of his own. Our Saviour's words being here in the first place sufficient, whereby he said exprelly that he should be sent afterward, for the instruction and teach-XVI. 16, ing of the Apostles. Nor is he numerically

26. different from God, and yet Unbegotten withal. For there is only One Unbegotten Being, from whom all things were made. Nor is he a Being different from the Son, and get a Being begotten. For our Lord is but one ; Ubi priand the Only-begotten; by whom are all things, us,

as Col. I. 16. Conftitut. as the Apostle says : but he is the third in L. VI. C. Nature and Order, made by the Command of ļ11. P.340. the Father, and by the Operation of the Son;

and honour'd in the third place, as the first, and greatest, and indeed the only Being of this fort made by the Only-begotten : not endu'd with equal Power, Divinity, and the Power of Creating, but endu'd with the compleat Power of Sanctification and Instruction. For as to those that believe the Comforter to be only a certain Energy of God, and yet do ftill enumerate him after the two real Substances, they seem so very foolish, and so intirely remote from Truth, that one must have great leisure indeed to think it worth while to confute them. But that we may not tire our Readers by the prolixity of our Discourse, we will contract the Sum of what has been said into a short compass, and say;

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Ubi pri- That there is only one true God, the us, & pas-< God of all things, Unbegotten, without Beginfim.

" ning, and beyond Compare ; superior to all " Cause, the Cause of Existence to all Beings " that are: not creating the World in com

mon with another Being, [or by commuunicating himself to another :] Not the « first in Order only, not somewhat greater

upon the comparison only, and a little fu“perior to them all ; but by way of Super" eminence, beyond all.compare, as to his « Substance, his Power, and his Authority: " One who before all things begat, an made “the Only-begotten God, our Lord Jesus “ Christ; by whom all things were made; - the Image and Representation of his own " Power and Operation; who is himself not « to be compar'd with him that begat him, " as to his Subitance ; nor to that Holy Spiu rit which was made by him : for he is in"ferior to the one, as a Being made by himn; " and superior to the other, as his Maker.”

Now that Christ was made, Peter, who, as our Lord himself attests, had his Knowledg Mat.XVI. from God, is an authentick Witness, when he 17. says, Let all the House of Israel know assuredly Aas II. that God hath made him both Lord and Chrift. 36. And he that spake in the Person of the Lord, when he said, The Lord created me the Be- Prov. ginning of his ways. And he that said, There VIII. 22. is one God, from whom are all things; and one I Cor.

Lord Jesus Christ, by whom are all things. And VIII. 6. the Blessed Apostle John, when he said, All things were made by him; and without him was John I. 3, not any thing made. From whence it will follow, that either the Spirit is Unbegotten; which is a piece of Impiety: or if he were made, he must have been made by him. For Ubi priwe profess that the Son alone was made by us. the Father ; subordinate both in Substance, and Will : and himself owns that he lives on John VI, Account of the Father, and does nothing of him- 57. Self. Nor do we acknowledg him consubstantial; for that denotes such a Generation as implies Division of the Substance. For neither is the Father Begotten, nor the Son Unbegotten: but what he ever is, that is he truly callid, a Begotten Being, an Obedient Son, Ubi pri. a most perfect Minister, as subservient in the us. whole Creation to the Will of his Father, in order to the Constitution of things, and to their Preservation; and for the giving of Laws to Men, making use of the Comforter as his Paflim,


V. 199


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