μα τὸ ἅγιον τότε χάριν τὸ γενητὸν Θεὸν εἰρηκέναι αὐτὸν σαφές όξιν ὅτι και τὸν ὁρίζελ. ftance with the Father, as allo the Holy Spirit. On this account, when he says he is a made God, 'tis plain he determines, that he is but a created Being. Bishop Bull therefore, who owns Origen's Faith in thefe Matters to be exactly Catholick, ought honeftly to confefs, that our Lord was the first of thofe Beings, which were created by God the Father, and no other; or, however, he ought to own, that that was the Doctrine of Origen in this Matter. N. B. Altho' it was fo common to fay, that our Saviour was created, yet was it not fo common to fay he was made, factum Sunrèv, or próprior and the Reason is plain, that thofe Words are very much appropriated by John to the fubordinate Creation. Παντα δὲ αὐτὸ ἐγχύετο, wels α È All things were made Joh. I. 3. by him, and without him was not any thing made. Accordingly, the fame Origen, who reckons our Lord among the para, the Creatures, yet is fuppos'd in one place not to allow him to be among then things made. VI. "OUTE 25 dun- For no one can so know I, Tov, xý náons jevntñs qu- him that is unmade, and 287. σEWS @PWTÓTOXov, nar' - the firft-born of all NaElar eisiva ne sóva), as ture that was made, in a ὃ γεννήσας αὐτὸν πατήρ. manner worthy of his Dignity, as his Father that begat him. p. Tho' truly, the Series of the reafoning, and Origen's Comment. calling our Saviour elsewhere exprefly entov Osov, in Pfal. I. makes it pretty plain, that this Quotation has Tom. I. not come uncorrupt to our Hands; but that the P. 38, privative Epiphan. privative Particle has been added ince his Days, by the Orthodox; and fo at first it was on, or Suuntor, made, or begotten. N. B. Because the Orthodox have corrupted fo many places in Antiquity which were against them; and loft or dropt fo many Books, or parts of them on the fame Account; when no fuch thing appears on the fide of the Arians; any Testimonies against the Orthodox are more certainly Genuine than any which appear to be against the Arians. N. B. So late as the beginning of the fourth Century it appears, that the Son's proper Coeternity with his Father was fcarcely heard of in the Eaftern parts of the Church. So Arius in his private Letter to his Friend Eufebius of Nicomedia, before the Council of Nice : Ευσέβιο ὁ ἀδελφός σε év xaoapéíq, xỳ ©¿òfic, xỳ ПauxïvC, y 'Adaya 6.p. 731.01, Tpezie, 'A n, mántes os x καὶ πάντες οι * αTaTorte Régrow on wegνατολίω λέγεσιν ὅτι προϋ πάρχει ὁ Θεὸς ἢ ὑκ ἀνάρ8 yes size dinggeris, "Eravins, Marge's av Ελληνικό, και θρώπων αιρετικῶν diam. γή των TW. Vid. Method, Conviv. Virg. apud Combefif. p. 112. Just. Ad Diognet, P. 501. See alfo Sandius's Appendix to his Interpret. Paradox, p. 307 347. ἀκατη Eufebius, thy Brother at Cæfarea, and Theodofius, and Paulinus, and Athanafius, and Gregorius, and Aetius, and all the Eastern Bifhops fay, that God exifted before his Son, without any beginning; excepting Philogonius, logonius, and Hellanicus, and Macarius, who are no better than Uncatechiz'd Hereticks. Scholium Scholium. Besides the natural Incomprehenfibi-, lity of the manner of the original Production or Creation of all Beings whatsoever, and fo efpecial ly of the Son of God, Irenæus (who seems to have been the fondeft of this Philofophick Eternity of the Son of God, and, if his Greek was as exprefs as the Latin Franflation, to have carried it the nearest to a real Eternity of all the Ancients) owns his Generation in a peculiar manner, Unintelligible and Incomprehenfible; as it must needs be in that Hypothefis. Hear his Words; Propheta quidam ait de eo, Generationem ejus quis enarrabit? Vos autem generationem ejus ex Patre divinantes, & verbi bominum per linguam faEtam prolationem transferentes in verbum Dei, juste detegimini a vobis ipfis quod neque hu 157 One of the Prophets L. II. C. fays, concerning concerning him, 48. p.176. Who shall declare his Generation? But you, gueffing at the manner of his Generation from the Father, and transferring the manner of the Emillion of a Man's Word by the Tongue to the Word of God, are juftly difcover'd from your own Reasonings, that you are neither well acquainted with Matters Humane nor Divine but being unreasonably puffed up, you fay you know the ineffable Mysteries of God. mana nec divina nove. to us, Atter what manner narrabilem narrabilem exiftentem, call this Generation, which is ineffable ; not Valentinus, not Marcion, not Saturninus, not Bafilides, not Angels, not Archangels, not Principalities, not Powers; but only the Father who begat, and the Son which was begotten. Seeing then his Generation is ineffable, whoever they are that endeavour to defcribe fuch Generations and Prolations are not in their right Wits, when they pretend to describe what cannot be defcrib'd. See L. III. Whence we alfo learn, that the eternal ExifC. 20. p. ence of the Son was esteem'd by Irenæus, as pri 245. pag or to his Generation; as 'tis in the rest of the 144, 145. Ancients: And that all this Mystery arose from the prius. leaving the original plain Notion of the Generation or Creation of a Perfon, for the philofophick Notion of the Generation or Prolation of a Word, deriv'd probably from fome philofopick Reasonings of the old Hereticks. N. B. That the Word of God, the Son of God, and Jefus Christ are the very fame Being or Perfon, the following Texts and Testimonies will abundantly prove, Luc. 1.31,32, 33, 35. IX. 20. Job. I. 1, &c. VI. 69. XI. 4. 27. Just. Apol. I. §. 5. p. 10. §. 14. P. 22. §. 18. p. 26. §. 28. p. 40. §. 30. p. 44 S. 31. p. 46. $. 39. p. 62. §. 61. p. 90, 91. §. 68. p. 101. §. 80. p. 118. §. 81. p. 120. §. 82, 83. p 121, 122, 123. Apol. II. §. 10. p. 26. S. 13. p. 34, 35. : Frag. Fragm. Spicil. Tom. II. §. 1. p. 178. Dial, cum Trypb. p. 251, 311, 340, 348, 354, 355. Theoph. ad Autolyc. L. II. p. 100. Iren. L. I. C. 1. p. 41, 42. L. II. C. 41. p. 164. L. III. C. 10. p. 213. C. 18. p. 239, &c. Č. 19. p. 243, &c. C. 20. p. 245. L. IV. C. 13, 14. p. 283, &c. 340. L. V. C. 21. p. 431, c. &c. C. 40. p. ARTICLE |