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8 Luke II, 2.

fance. He then who hath a predestimated us unto the adoption of Children * Eph. 1. s. by Jesus Christ to himself, hath thereby another kind of paternal relation, and fo we receive the b Spirit of adoption, whereby we cry, Abba, Father. o Rom. 8. 15.

The necessity of this Faith in God as in our Father appeareth, first, in that it is the ground of all our filial fear, honour and obedience due unto him upon this relation. Honour thy Father is the first Commandment c Eph. 6.1, 2. with promise, written in Tables of stone with the finger of God; and, children obey your parents in the Lord, is an Evangelical Precept, but founded upon principles of reason and justice ; for this is right, faith S.Paul. And if there be such a rational and legal obligation of honour and obedience to the fathers of our flesh, how much more must we think our felves obliged to him whom we believe to be our heavenly and everlasting Father? a A Son honoureth his Father, and a Servant his Master. If then I be a d Malac. 1. 6. Father, where is my honour ? and if I be a Master, where is my fear ? faith the Lord of Hofts. If we be heirs, we must be co-heirs with Christ; if fons, we must be brethren to the only-begotten: but being he came not to do his own will, but the will of him that fent him, he acknowledgeth no fraternity but with fuch as do the same ; as he hath faid, .Whosoever e Matt.12.50. Shall do the will of my Father which is in heaven, the same is my brother. If it be required of a Bishop in the Church of God, to be one that f I Tim. 3. 4. ruleth well his own Houfe, having his Children in subjection with all gravity; what obedience must be due, what subjection must be paid, unto the Father of the family?

The same relation in the Object of our Faith is the life of our devotions, i Matt. 6.8. the expectation of all our petitions. Christ who taught his Disciples, and i Matt

. 7.9, us in them, how to pray, propounded not the knowledge of God, though.Ami tierns without that he could not hear us; neither represented he his power, though orogation wawithout that he cannot help us; but comprehended all in this Relation, egipaíce ind out 8 When ye pray, say, Our Father. This prevents all vain repetitions of our wille van most earnest desires, and gives us full security to cut off all tautology, for ex?ióvar

. Zeb Our Father knoweth what things we have need of before we ask him. This nob. creates a clear assurance of a grant without mistake of our petition: What xos orogatio, man is there of us, who if his son ask bread, will give him a stone ? or if moderation be aska fish, will give him a serpent? If we then who were evil know how theb. 12.9,10. to give good gifts unto our children ; how much more shall our Father Quòd fi á Dowhich is in heaven give good things to them that ask him?

Again, this paternity is the proper foundation of our Christian patience, incuti, cui sweetning all afflictions with the name and nature of fatherly Corrections. magis patien| We have had fathers of our flesh which corrected us, and we gave

them

Domino præreverence, shall we not much rather be in subjection to the Father of Spi- beamus ? rits, and live? especially considering, that they chastened us after their Quin infuper own pleasure; but He for our profit, that we might be partakers of his gaudere nos holiness: they, as an argument of their authority; He, as an assurance of docet dignahis love: they, that we might acknowledge them to be our Parents ; He,

caftigationis. that he may persuade us that we are his Sons: For whom the Lord loveth Ego, inquit, he chasteneth, and scourgeth every fon whom he receiveth. And what quos diligo ca

fligo. O sergreater incitement unto the exercise of patience is imaginable unto a fuffering foul, than to see in every stroke the hand of a Father, in every affliction a de- beatum cujus monstration of his love? Or how canst thou repine, or be guilty of the least degree of impatiency, even in the sharpest corrections, if thou shalt know itat, cui digwith thine heart, that as a man chasteneth his son, so the Lord thy God cha- natur irafci, sieneth thee? How canst thou not be comforted, and even rejoice in the nendi diffimidst of thy greatest fufferings, when thou knowest that he which striketh mulatione pirieth, he which afflicteth is as it were afflicted with it? ' For like as a Fa- non decipit.

Tertul. de Par, ther pitieth his Children, fo the Lord pitieth them that fear him.

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Lastly, the fame Relation strongly inferreth an absolute necessity of our imitation ; it being clearly vain to assume the title of Son without

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fimiTěv co sfu- litude of the Father. What is the * general notion of Generation but the

production of the like; Nature, ambitious of perpetuity, striving to preCWTSva. lipiph. Her. Terve the species in the multiplication and succession of individuals ? And

this similitude consisteth partly in essentials, or the likeness of Nature; partTa opone ly in accidentals, or the likeness in † figure, or f affections. a Adam begat a

conse Jon in his own likeness, after his image: and can we imagine those the fons κινήσαι τα ixlova, si xolov

. of God which are no way like him? a similitude of nature we must not, of Ariftot. de figure we cannot pretendunto: it remains then only that we bear some likemal. l. 1. c.9.

ness in our actions and affections. ye therefore followers, faith the # Fortes cre- Apostle, or rather imitators, of God, as dear children. What he hath re

vealed of himself, that we must express within our selves. Thus God spake in juvencis, unto the Children of Israel whom he stiled his Son, Te shall be holy, for eft in equis I am holy. And the Apostle upon the fame ground speaketh unto us, as to tus, nec im- obedient children, d As he that hath called you is holy, so be ye holy in all bellem fero- manner of conversation. It is part of the general beneficence and universal ces progene goodness of our God, that he maketh his Sun to rise on the evil and on the

good, and sendeth rain on the just and on the unjuft. These impartial

Beams and undistinguishing Showers are but to shew us what we ought to do, Genis: 3and to make us fruitful in the works of God; for no other reason Christ hath marsen?.sc. trilii given us this command, i love your enemies, bless them that curse you, do funt quando good to them that hate you, that ye may be the children of your Father malè faciunt;

which is in heaven. No other command did he give upon this ground, but, quando bene, Be ye therefore merciful, as your Father is merciful. Aug. in Psal. 52. Lev. 11. 44. and 19.2. and 20.7. di Pet. 1. 15., • Matt. 5.44,45. Vide S. Aug. in Psal. 100, f Luke 6. 36. Similitudinem patris actus indicent sobolis; fimilitudo operis fimilitudinem indicet generis : actus nomen confirinet, ut nomen genus demonstret. Aug. de Temp. Serm. 76.

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So necessary is this Faith in God, as in our Father, both for direction to the best of actions, and for consolation in the worst of conditions.

But although this be very necessary, yet is it not the principal or most proper explication of God's Paternity. For as we find one person in a

more peculiar manner the Son of God, so must we look upon God as in 5 John 20.17. a more peculiar manner the Father of that Son. 8 I ascend unto my

Father and your Father, faith our Saviour; the fame of both, but in a sa mg, nag araí- different manner, denoted by the Article prefixed before the one, and not sce vuôi. Had

the other: which distinction in the original we may preserve by this tranπαλέτα in both places

Nation, I ascend unto the Father of me, and Father of you ; first of me, had its arti- and then of you : not therefore his, because ours; but therefore ours, becle, there

cause his. So far we are the sons of God, as we are like unto him; and seemed two our similitude unto God consisteth in our conformity to the likeness of his Fashers: had Son. h For whom he did foreknow, he also did predestinate to be conformed to been prefixed the Image of his Son, that he might be the first-born among many brethren. 10 walique i-, He the first-bo:n, and we sons, as brethren unto him: he appointed heir of have seemed all things, and we heirs of God, as joint-beirs with him. Thus God fent forfours

, then forth his Son, that we might receive the adoption of Sons. And because we are Chrift's: bur Sons, God hath sent forth the Spirit of his Son into our hearts, crying, Abba, being preixed το πατέρα με,

Father. By his mission we are adopted, and by his Spirit call we God our Fait Mews God to be principally and originally Christ's, and by our reference unto him, our Father, 1cnéçue mesi, ü xa cáowvév Isórn?s, επαγέρα υμών Δία χάριν εν τη 4οθεσία. Epiphan. Herer. 69. 9. 55. έκ ιπων προς τσαέρα υμών, αλλα διελων, και των πρωτον το οικείον, προς και πατέρα με οπιε φύσιν" ατ' επανααων και πατέρα υμών, όπες και θέσιν. S. Cyril. Catech. 7. Eτίρως εν αύτε παίρ, και ετέρως ημών, πάνυ κ έν. Εί ή δικαίων ετέρως Θεός και άλλων ανθρώπων, πολλω μάλλον τ8 43' και ημών. Επειδαν δ ίπε, από τους αδελφούς, ίνα μη λιπι τότε ίσον τι φανα ώσι, δείχνει το ενηλ. ne príor. S. Chyfoft. ad locum. h Rom. 8. 29. i Heb. 1. 2. k Gal. 4. 4, 5, 6. Hoc facit Deus ex filiis hoininum filios Dei, quia ex filio Dei fecit Deus filium hominis. S. Aug. in Pfal. 52.

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ther. So are we no longer a firvants, but now fons; and if fous, then heirs a Gal. 4. 7. of God, but still through Christ. 'Tis true indeed, that bboth he that fančti- b Heb. 2. 11. fieth, that is, Christ, and they who are sanctified, that is, faithful Christians, are all of one, the fame Father, the fame God; for which cause he is not aMamed to call them brethren: yet are they* not all of him after the same * Dicimur & manner, not the many Sons like the Captain of their Salvation : but Chriftie alie; ficus the beloved, the first-born, the only-begotten, the Son after a more peculiar Dei. S. Auand more excellent manner ; the rest with relation unto, and dependence on gui. in Pful. his Sonship; as given unto him, Behold I, and the Children which God, odia cartoon hath given me; as being so by faith in him, " For we are all the Children of x relaxenseGod by faith in Christ Jesus; as receiving the right of Sonthip from hin. mas ar apz, f For as many as received him, to them gave he power to become the fouls of zure God. † Among all the fons of God there is none like to that one Son of Jace to movoGod. And if there be so great a disparity in the Filiation, we must make as 3. Cyril. Hicgreat a difference in the correspondent relation. There is one degree of Son-ros. Catech. 7. ihip founded on creation, and that is the lowest, as belonging unto all, both Heb. 2: 10. good and bad: another degree above that there is grounded upon Regenera- Heb. 2. 13. tion, or Adoption, belonging only to the truly faithful in this life: and a third Gal. 3. 26. above the rest founded on the Relurrection, orCollation of the eternal Inhe foln 1. 12. ritance, and the Similitude of God, appertaining to the Saints alone in the in filiis Dei tiworld to come: Forg we are now the fons of God, and it doth not yet ap

milis crit filio

ipie pear what we shall bez; but we know that when he shall appear, we Mall dictus elt filius be like him. And there is yet another degree of Filiation, of a greater Emi- Dei,& nos dinency

and a different nature, appertaining properly to none of these, but to Dei: Sed quis the true Son of God alone, who amongst all his brethren hath only received erit fimilis the title of his town Son, and a singular testimony from Heaven. h This is Domino in fi

liis Dei ? Ille my beloved Son, even in the presence of John the Baptist, even in the midst unicus, nos of Moses and Elias, (who are certainly the fons of God by all the other multi. Ille uthree degrees of Filiation) and therefore hath called God after a peculiar nus nos inila way

i his own Father. And so at last we come unto the most singular and natus, nos aeminent paternal relation, k unto the God and Father of our Lord Jesus doptati. Ille Christ, which is blessed for evermore ; the Father of him, and of us, but lius unigeninot the Father of us as † of him. Clorist hath taught us to say, Our Fa- tus per natuther: a form of speech which he never used himself; sometimes he calls tam, nosi

tempore facti him the Father; sometimes my Father, sometimes your, but never our : per gratiam. he makes no such conjunction of us to himself, as to make no distinction S. Aug. Pjal. between us and himself; fo conjoining us as to distinguish, though so distin- 31 Fehn 3. 2. guishing as not to fcparate us.

#Rom. 8. 32.

Ut magnificentia Dei dilectionis ex comparationis genere nofceretur, non pepercisse Patrem proprio filio suo docuit. Nec utique pro adoptandis adoptato, neque pro creatis creaturæ : fed pro alienis fuo, pro connuncupandis proprio. Hilar. 1.6. de Trin. h Matt. 3. 17. and 17.5. Anne ibi in eo quod dicitur, Hic est, non hoc fignificare videtur, Alios quidem cognominatos ab eo filios, sed hic filius meus est? Donavi adoptionis plurimis nomen, sed iste mihi filius

i John 5. 18. wch?égge idrov časle À Olov, as Rom. 8. 32. os ye täidis yg or imclou7o. † Non ficut Chrilti pater, itâ & noftri pater. Nunquam enim Christus ità nos conjunxit, ut nullam distinctionem faceret inter nos & se. Ille eniin filius æqualis patri, ille æternus cum patre, patrique coæternus: Nos autem facti per filium, adoptati per unicum. Proinde nunquain auditum est de ore Domini noftri Jesu Christi, cùm ad discipulos loqueretur, dixisse illum de Deo fummo patre suo, Pater nofter; sed ut Pater meus dixit, aut Pater vester; usque adeò ut quodam loco poneret hæc duo. v'ado ad Deum meum, inquit

, « Deum vestrum. Quare non dixit Deun noftrum ? & Patrem meum dixit, & Patrein veftrum ; non dixit nostrum ? Sic jungit nè diftinguat, fic diftinguit ut non sejungat. Unum nos vult effe in fe, unum autem Patrem & se. S. Aug. in Joan, Tra£t. 21.

est? id.

k 2 Cor. 11. 31.

Indeed I conceive this, as the most eminent notion of God's paternity, so the original and proper explication of this Article of the Creed: and that not only because the ancient Fathers deliver no other exposition of it; but also because that which I conceive to be the first occasion, rise, and original of the Creed itself, requirerh this as the proper interpretation. Immediately before the alcension of our Saviour, he laid unto his Apostles, All power is given unto me Mat. 28. 18, in heaven and earth. Go ye therefore and teach all nations, baptizing 19.

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them in the name of the Father, and of the Son, and of the Holy Ghost. Arius and From this facred form of Baptism did the Church derive the * rule of Faith, their Creed" requiring the profession of belief in the Father, Son, and Holy Ghost, before delivered to they could be baptized in their Name. When the Eunuch asked Philip, Constantine: a What doth hinder me to be baptized ? Philip said, If thou believest with $iv saz46 all thine heart, thou mayest: and when the Eunuch replied, I believe that Papely re- Jesus Christ is the Son of God; he baptized him. And before that, the year su ayle Samaritans, b when they believed Philip preaching the things concerning To vucit rois the Kingdom of God, and the name of Jesus Christ

, were baptized, both iwrs reason; men and women. For as in the Hets of the Apostles there is no more exTas som pressed than that they baptized in the name of Jesus Christ: fo is no more ou?s wávce sa expressed of the Faith required in them who were to be baptized, than to be 30-7, 32776 lieve in the fame Name. But being the Father and the Holy Ghost were likeeins over the wise mentioned in the first Institution, being the expressing of one doth not woulogs, we exclude the other, being it is certain that from the Apostles times the names woon to anyths of all three were ufed; hence upon the fame ground was required Faith, and Socr. 1.1.6.26. a profession of belief in the Father, the Son, and the Holy Ghost. Again, as And upon the the Eunuch said not simply, I believe in the Son, but I believe that Jesus comitation of in Christ is the Son of God, as a brief explication of that part of the Institution Faith, they, which he had learned before of Philip: so they who were converted unto were re tored Christianity were first taught not the bare names, but the explications and mun:on of the descriptions of them in a brief, easie and familiar way; which when they had Church by the rendred, acknowledged, and professed, they were baptized in them. And en mind of ferme these being regularly and constantly used, made up the Rule of Faith, that is, 1. 2. 6. 27. In the Creed. The truth of which may sufficiently be made apparent to any who the lime man- shall seriously consider the constant practice of the Church, from the first Age delivered his unto this present, of delivering the Rule of Faith to those which were to be Creed into the baptized, and so requiring of themselves, or their Sureties, an express recitaNice, conclu-tion, profession, or acknowledgment of the Creed. From whence this obserding and de- vation is properly deducible; That in what sense the name of Father is taducing me from ken in the Form of Baptism, in the same it also ought to be taken in this Ar

ticle. And being nothing can be more clear than that, when it is said, In the ελG- ημών, , name of the Father, and of the Son, the notion of Father, hath in this

parτο κήρυγμα

ticular no other relation but to that Son whofe name is joined with his; and Tois i cv75 px- as we are baptized into no other Son of that Father, but that only-begotten 9ητας, είπε Christ Jefus, fo into no other Father, but the Father of that only-begotten : Πορθέντες veces nosae, it followeth, that the proper explication of the first words of the Creed is &c. Socrat. this, I believe in God the Father of Christ Jesus. Theodor. l. 1. 6. 12. The same is also alledged by the Council of Antioch, under the Emperor Constantius and Pope Julius. Socrat. I. 2. 6.10. Vide S. Athanaf. in Epist. ad ubique Orthod. Orat. contra Gregales Sabellii, & contra Arianos, ex Deo Deus. Vide Basil. de Spirit. S. So Vigilius Tapsensis Dial. l. 1. makes Arius and Athanafius jointly speak these qvords : Credimus in Deum Patrem Omnipotentem, & in Jesum Chriftum Filium ejus, Dominum noftrum, & in Spiritum S. Hæc est fidei noftræ Regula, quam cælefti maş fterio Dominus tradidit Apoftolis, dicens,. Ite, Bapti

a Act. 8. 36, 37. b Verse 12. c Act. 2. 38. and 8. 16. and 10.48. and 19. 5.

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În vain then is that vulgar distinction applied unto the explication of the Creed, whereby the Father is considered both personally and essentially: personally as the first in the glorious Trinity, with relation and opposition to the Son; essentially, as comprehending the whole Trinity, Father, Son and Holy Ghost. For that the Son is not here comprehended in the Father is evident, not only out of the original, or occasion, but also from the very letter of the Creed, which teacherh us to believe in God the Father, and in his Son; for if the Son were included in the Father, then were the Son the Father of himself. As therefore when I say, I believe in Jefus Christ his Son, I must necessarily understand the Son of that Father whom I mentioned in the first Article;

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fo when I said, I believe in God the Father, I must as necessarily be under- * Pater cùm

audis, Filii instood of the * Father of him whom I call bis Son in the second Article.

tellige Patrem Now as it cannot be denied that God may several ways be faid to be the qui filius fuFather of Christ ; first

, as he was begotten by the a Holy Ghost of the Vir-pradi&tæ fit gin Mary ; secondly, as he was sent by him with special authority, as b the stantiæ. King of Israel ; thirdly, as he was e raised from the dead, out of the womb Ruff. in Sym. of the earth unto immortal Life, and made heir of all things in his Father's 6 John 10.35, house : so must we not doubt but, beside all these, God is the Father of that 36. and 1. 49 Son in a more eminent and peculiar manner, as he is and ever was d with God, 50.

Ć Afts 13:32, and God: which shall be demonstrated fully in the second Article, when we 33. come to thew how Christ is the only-begotten Son. And according unto this - Joh. I. 1. Paternity by way of Generation totally Divine, in which he who begetteth is God, and he which is begotten the same God, do we believe in God, as the eternal Father of an eternal Son. Which Relation is co-æval with his Efsence: so that we are not to imagine one without the other; but as we pro. fess him always God, fo must we acknowledge him † always Father, and that

f"Αμα γάρ έσι in a far more * proper manner than the same title can be given to any Crea-Oros se duce ture. Such is the fluctuant condition of human generation, and of those re- taing 8X, un

σερίζεσαν έlations which arise from thence, that he which is this day a son, the next may prove a father, and within the space of one day more, without

any

V glívnou " real alteration in himself, become neither son nor father, losing one Rela

αλλ' ομά το

evcu un e tion by the death of him that begot him, and the other by the departure of sį upesus ses him that was begotten by him. But in the Godhead these Relations are vošule on

S. Cyril. Dial. more t proper, because fixed, the Father having never been a Son, the Son never becoming Father, in reference to the same kind of generation. Πα7ης αα σα

9, Xox W x reagis c sx W • naimę nu?m?. Epiph. Heref. 62. Sicut nunquam fuit non Deus, ità nunquam fuit non Pater, à quo Filius natus. Gennad. de Eccles. dogm.c. 1. Credimus in Deum, eundem confitemur Patrem, ut eundem femper habuiffe Filium nos credamus. Chryfol. Serm. 59. lneft Deo pietas, est in Deo femper affectio, paternitas permanet apud illum: semper ergò Filium fuiffe credas, nè Patrem semper non fuisse blasphemes. Id. Serm. 62. Advertite, quod cùin Dei Patris nomen in Confessione conjungit, oftendit quod non ante Deus effe cæperit, & poftea Pater, sed sine ullo initio & Deus semper & Pater eft. Aug. de Temp. Serm. 132. * Deus solus propriè verus eft Pater, qui fine initio & fine Pater eft; non enim aliquando cæpit esse quòd Pater est, sed semper Pater eft, semper habens Filium ex se genitum. Fauftinus lib. contra Arianos. 'Er is gebon?@ mórns • walne xveiwg o wa7nę isi, sej o sòs xveiws yos isi, zg dari Tétar nóvar ösnxe ao a?onę cies wat inę eiusa, mely go vos aos, yoseivas. s. Athanas

. Disp: contra Arianos. 'Επί μόνης ή θεότη7% το παλης και το υος έσηκε και έσιν άει το ανθρώπων είσαλης λέΓε7αι τις. αλλ' ετέρα γέfoνεν υός, Dej si jos aéle), daa' itiço 1666), walię, üst és' øvēę urz we us on leas xveias so aa7e95 xj yð óvope. S. Athanas. Tom. 1. Παλης κυρίως, ότι μη και 4ος. ώσσες και 4ος κυρίως, ότι μη και παλης, τα δ ημέτερα και κυρίως, ότι και άμφω. Greg. Naz.

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de Trin. 2.

Orat. 35

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A farther reason of the propriety of God's Paternity appears from this, * Etiamfi Fithat he hath begotten a Son of the same nature and essence with himself

, homo in quinot only specifically, but individually, as I shall also demonstrate in the ex- busdam fimiposition of the second Article. For Generation being the production of the lis, in quibuslike, and that likeness being the fimilitude of * substance ; where is the

milis Patri; nearest identity of nature, there must be also the most proper Generation, tamen quia and consequently he which generateth, the most proper Father. If there- ejusdem fubfore man, who by the benediction of God given unto him at his first crea-negari verus tion in these words, a Be fruitful and multiply, and replenish the earth, be- Filius non getteth a Son b in his own likeness, after his image, that is, of the same hu- poteft,

& quia man nature, of the fame substance with him, (which if he did not, he should lius, negari not according to the benediction multiply himself or man at all,) with which ejufdem subsimilitude of nature many accidental disparities may consist, if by this act of poteft

. s. Generation he obtaineth the name of Father, because, and in regard, of the Aug. 1. 3. similitude of his nature in the Son, how much more properly must that

15. Vide Tho. name belong unto God himself, who hath begotten a Son of a nature and sum. p. 1. essence so totally like, fo totally the same, that no accidental disparity can quajt. 33. art. imaginably consist with that identity ?

F

That

cont. Max. c.

2. ad quart. a Gen. I. 28. b. Gen. s. 3

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