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8 Luke 11. 2.
tance. He then who hạth a predestinated us unto the adoption of Children * Eph. 1: 5. by Jesus Christ to himself, hath thereby another kind of paternal relation, and so we receive the b Spirit of adoption, whereby we cry, Abba, Father. b 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 mult we think our lielves obliged to him whom we believe to be our heavenly and everlasting Father?
A Son honoureth his Father, and a Servant his Master. If then I be a d Malac. I. 6. Father, where is my honour? and if I be a Master, where is my fear ? faith the Lord of Hosts. 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 sent him, he acknowledgeth no fraternity but with such as do the same; as he hath faid, e Whosoever e Matt.12.50. Mall do the will of my father which is in heaven, the fame is my brother. If it be required of a Bishop in the Church of God, to be fone 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 Marr. 6. 5. 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.10, TI,
'Αλί πέρπης without that he could not hear us; neither represented he his power, though cropzion***awithout that he cannot help us; but comprehended all in this Relation, egipaíce into the 8 When ye pray, say, Our Father. This prevents all vain repetitions of our home to moft earnest desires, and gives us full security to cut off all tautology, for Binzióvas. Zeh 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: iWhat rog cucertos man is there of us, who if his son ask bread, will give him a stone ? or if wázaz. he aska fish, will give him a ferpent? If we then who were evil know how to get
bow Heb.12.9,10. to give good gifts unto our children ; how much more Mall our Father Quòd fi a Dowhich is in heaven give good things to them that ask him ?
la credimus : 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 tham quam reverence, Shall we not
ce, shall we not much rather be in subjection to the Father of Spi-bea 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 that we might acknowle hem to be our Parents; He,
H. tione divinæ
me; castigationis. 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
stigo. O sergreater incitement unto the exercise of patience is imaginable unto a suffering vum illum 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 emendationi degree of impatiency, even in the sharpest corrections, if * thou shalt know ftat, cui digwith thine heart, that as a man chasteneth his fon, so the Lord thy God cha- natur irafci, Peneth thee? How canst thou not be comforted, and even rejoice in the yendi diffi
quem admomidst of thy greatest sufferings, when thou knowest that he which striketh mulatione pitieth, lie 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. k Deut. 8. 5.
Lastly,' Pfal.103.13. Lastly, the fame Relation strongly inferreth an absolute necessity of our
imitation; it being clearly vain to assume the title of Son without any fimi* [ião co sfera litude of the Father. What is the * general notion of Generation but the
production of the like; Nature, ambitious of perpetuity, striving to preiams Pavão Epiph. Her. serve the species in the multiplication and succession of individuals ? And 76.6. this fimilitude conlisteth partly in essentials, or the likeness of Nature; part| Te Opone ly in accidentals, or the likeness in † figure, or affections. 'a Adam begat a Zyrt af nors fon in his own likeness, after his image: and can we imagine those the fons ψινήσαι τα J ixfova, sütolov. of God which are no way like him? a similitude of nature we must not, of Aristot. de figure we cannot pretend unto: it remains then only that we bear some likeGenerat. Animal.l. 1.6.9. ness in our actions and affections. b Be ye therefore followers, faith the # Fortes cre- Apostle, or rather imitators, of God, as dear children. What he hath reantur fortibus vealed of himself, that we must express within our selves. Thus God spake & bonis. Ett 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 same ground speaketh unto us, aš to fus, 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
ene- goodness of our God, that e he maketh his Sun to rise on the evil and on the rant aquilæ goo columbam. good, and sendeth rain on the just and on the unjust. These impartial Her. Ode. Beams and undistinguishing Showers are but to shew us what we ought to do, b Ephef. 5.1.
3; and to make us fruitful in the works of God; for no other reason Chrilt hath pervenia. Filii given us this command, f love your enemies, bless them that curse you, do sunt quando 8
good to them that hate you, that ye may be the children of your Father male 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. filii Dei. S. . Aur. in Pfal. 52. c Lev. 11. 44. and 19.2. and 20.7 di Pet. I. 15. Matt. 5.44,45. Vide S. Aug. in Pfal. 100. f Luke 6. 36. Similitudinem patris actus indicent sobolis; fimilitudo operis fimilitudinem indicet generis : actus no. men confirmet, ut nomen genus demonstret. Aug. de Temp. Serm. 76. .
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. I ascend unto my Avecaiva
- Father and your Father, faith our Saviour; the fame of both, but in a sa very card76-different manner, denoted by the Article prefixed before the one, and not ça quas. Had the other: which distinction in the original we may preserve by this tranwaléza 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, bewould have 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 Washers, had Son. h For whom he did foreknow, he also did predestinate to be conformed to the article been prefixed the Image of his Son, that he might be the first-born among many brethren. to maleque in, He the first-born, and we sons, as brethren unto him: he i appointed heir of pain, he would have seemed all things, and we heirs of God, as joint-heirs with him. Thus Godk sent forff ours, then forth his Son, that we might receive the adoption of Sons. And because we are Chrif's: but Sons, God hath sent forth the Spirit of his Son into our hearts, crying, Abba, being prefixed to maliza pě, Father. By his mission we are adopted, and by his Spirit call we God our Fa. it few's God so be principally and originally Christ's, and by our reference unto him, our Father, Tapega mes, no se qúci év zõ Isórals, de Toulépce daño algo xáen év tá jodecía. Epiphan. Hæref. 69. 9.55. óx aitwy wedis Š 547ega upõr, aná dostar, rj sio TWY Ję wton to oizeier, wegs t wallégoc peš o tie lug see Quowy kit ituvala! se tolécue nãr, oris W x géolv. S. Cyril. Catech. 7. 'Erigws &v autě walię, sej Stépus ipãy, wów ü & v. Eiges dincia étéews Oros vej og öano aviganov, Toko rico pãrãoy tŷ yž nejspwr. 'Ex hdv 98 ori, nè tots adspoñs, 7vce Mi diri 5678 icon tu parlaat wor, de xuur só évnde hal períor. S. Chyfoft. at locum. h Rom. 8. 29. i Heb. 1.2. 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.
ther. So are we no longer ? servants, but now fons; and if fons, then heirs a Gal. 4. 7. of God, but still through Christ. 'Tis true indeed, that b both he that fancti- b Heb. 2. 11. fieth, that is, Christ, and they who are fanétified, that is, faithful Christians, are all of one, the fame Father, the fame God; for which cause he is not a Jhamed to call them brethren: yer are they* not all of him after the same * Dicimur & manner, not the many Sons like the Captain of their Salvation: but Christ filii Dei, fed
? ille aliter filius the beloved, the first-born, the only-begotten, the Son after a more peculiar Dei. S. Auta and more excellent manner ; the rest with relation unto, and dependence on guft. in Pfal. his Sonship; a
88. Eso Toivios s given unto hiin, d Behold I, and the Children which God
in which God; sos worlar hath given me ; as being so by faith in him, e For we are all the Children of racex God by faith in Christ Jesus; as receiving the right of Sonship from him. mas maļas,
ivos ä kóvg f For as many as received him, to them gave he power to become the fons of personlig God. + Among all the sons of God there is none like to that one Son of Seçe sš poroGod. And if there be fo great a disparity in the Filiation, we must make as possi
AS S. Cyril. Hiegreat a difference in the correspondent relation. There is one degree of Son-ros.- Catech. 7. thip founded on creation, and that is the lowest, as belonging unto all, both Heb. 2. 10..
ud lsa. 8. 18. good and bad: another degree above that there is grounded upon Regenera- Heb.z. 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 Resurrection, or Collation of the eternal Inhe
1 | Ergo neino ritance, and the Similitude of God, appertaining to the Saints alone in the in filiis Dei fiworld to come: For o we are now the fons of God, and it doth not yet ap- milis erit filio
Dei. Et ipfe pear what we shall bez; but we know that when he shall appear, we shall dietus eit 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 ti lumus filii
to Dei: Sed quis the true Son of God alone, who amongst all his brethren hath only received erit fimilis the title of his own 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 sons of God by all the other multi. Ille uthree degrees of Filiation) and therefore hath called God after a peculiar nus, nos in il
lo unum. Ille 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 Jefus doptati. llle
ab æterno fiChrist, which is blessed for evermore; the Father of him, and of us, but lius unigenin not the Father 'of us as t of hiin. Christ hath taught us to say, Our Fa- tus per natuther: a form of speech which he never used himself; fometimes he calls ram, nos a
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. Psal.
88. between us and himself; fo conjoining us as to distinguish, though so distin-317ohn 3.2. guishing as not to separate us..
Rom. 8. 32.
Ut magnificentia Dei dile&tionis ex comparationis genere nosceretur, non pepercisse Patrem proprio filio suo docuit. Nec utique pro adoptandis adoptato, neque pro creatis creaturæ : fed pro alienis suo, 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 significare videtur, Alios quidem cognominatos ab eo filios, fed hic filius meus est? Donavi adoptionis plurimis nomen, sed iste mihi filius : eft? Id. iJohn 5. 18. tuléagirdlov časle À Osov, as Rom. 8. 32. Ós ye og idio yg sx locircl. k 2 Cor. 11. 31. † Non ficut Christi pater, itâ & noftri pater. Nunquam enim Christus ità nos conjunxit, ut nullain 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 nunquam auditum eft de ore Domini noftri Jesu Christi, cùm ad discipulos loqueretur, dixisse illum de Deo summo patre suo, Pater nofter; sed ut Pater meus dixit, aut Pater vester; usque adeò ut quodam loco poneret hæc duo. Vado ad Deum meum, inquit, « Deum vestrum. Quare non dixit Deuin nostrum ? & Patrem meum dixit, & Patrem vestrum; non dixit noftrum ? Sic jungit nè diftinguat, sic diftinguit ut non sejungat. Unum nos vult efle in se, unum autem Patrem & se. $. Aug. in Joan. Tract. 21.
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, requireth this as the proper interpretation. Immediately before the afcension of our Saviour, he said 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.
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, Euzoius, in 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 Tžúrlu " asin
They all thine heart, thou mayest: and when the Eunuch replied, I believe that Ś1V Wazhdpo pele ex ñ - Jesus Christ is the Son of God; he baptized him. And before that, the giwe süreyle Samaritans, b when they believed Philip preaching the things concerning robenreiz rois the Kingdom of God, and the name of Jesus Christ, were baptized, both iwro piece.In- men and women. For as in the Acts of the Apostles there is no more exquis, loqueóva Te prelled than that th tized in the name
so is no more od? #hvis te expressed of the Faith required in them who were to be baptized, than to be 20v3, 3277- lieve in the same Name. But being the Father and the Holy Ghost were likeCoules auto's en roues wise mentioned in the first Institution, being the expressing of one doth not ww7og's, se to exclude the other, being it is certain that from the Apostles times the names zjon, and ayis of all three were used; hence upon the same ground was required Faith, and wvouuu70. Socr.l.1.6.26. a profession of belief in the Father, the Son, and the Holy Ghost. Again, as And upon the the Eunuch said nor simply, I believe in the Son, but I believe that Jesus exhibiting this
"" 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 reftored Christianity were first taught not the bare names, but the explications and to the Com munion 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 Synod of Jerufalem. Soxom these being regularly and constantly used, made up the Rule.of Faith, that is, 1.2. 4.27. In the Creed. The truth of which may sufficiently be made apparent to any who the same man- shall seriously consider the constant practice of the Church, from the first Age ner Eusebius delivered his unto this present, of delivering the Rule of Faith to those which were to be Creed unto the baptized, and so requiring of themselves, or their Sureties, an express recitaCouncil of Rica.com. 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 it from ken in the Form of Baptism, in the fame it also ought to be taken in this Arthe same Text,. menyebabkan oxuticle. And being nothing can be more clear than that, when it is said, In the ex@ iniir, name of the Father, and of the Son, the notion of Father, hath in this parτο κήρυγμα
Es ticular no other relation but to that Son whose name is joined with his; and Tors i ca 15 pea- as we are baptized into no other Son of that Father, but that only-begotten Inleis, site Christ Jefus, fo into no other Father, but the Father of that only-begotten : Πορευθέντες we noces, 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. 1. 1. c.8. Theodor. l. 1. c. 12. The same is also alledged by the Council of Antioch, under the Emperor Constantius and Pope Julius. Socrat. l. 2. c. 1o. Vide S. Athanaf. in Epift. ad ubique Orthod. Orat. contra Gregales Sabellii, a contra Arianos, ex Deo Deus. Vide Bafil. de Spirit. S. So Vigilius Tapfenfis Dial. l. 1. makes Arius and Athanasius jointly speak these words : Credimus in Deum Patrem Omnipotentem, & in Jesum Christum Filium ejus, Dominum noftrum, & in Spiritum S. Hæc eft fidei noftræ Regula, quam cælesti maş fterio Dominus tradidit Apoftolis, dicens,. Ite, Baptizate, M. Act. 8. 36, 37. b Verse 12. Act. 2. 38. and 8.16. and 10.48. and 19. 5.
In vain then is that vulgar distinction applied unto the explication of the Creed, whereby the Father is considered both personally and essentially: perfonally 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 Jesus Christ his Son, I must necessarily understand the Son of that Father whom I mentioned in the first Article ;
so when I said, I believe in God the Father, I must as necessarily be under- * Pater cùm
audis, Filii ina stood of the * Father of him whom I call his Son in the second Article:
tellige Patrem Now as it cannot be denied that God may several ways be said to be the qui filius fuFather of Christ ; first, as he was begotten by the a Holy Ghost of the Vir-pradictæ fit
Imago subgin Mary ; secondly, as he was sent by him with special authority, as b the familie King of Israel ; thirdly, as he was raised from the dead, out of the womb Ruff. in Sym.
a Luke 1. 35. of the earth unto immortal Life, and made heir of all things in his Father's Luke:3
0 John 10.355 house : so must we not doubt but, beside all these, God is the Father of that 30. and 1. 49, Son in a more eminent and peculiar manner, as he is and ever was d with God. 50.
Qić Atts 13.32, and God: which shall be demonstrated fully in the second Article, when we come to thew how Christ is the only-begotten Son. And according unto this Joh. 1.1. 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 Er sence: so that we are not to imagine one without the other; but as we pro. fess him always God, so must we acknowledge him † always Father, and that -
al t'Apico goég ist in a far more * proper manner than the same title can be given to any Crea-bia ture. Such is the fluctuant condition of human generation, and of those re- Tamme sx vlations which arise from thence, that he which is this day a fon, the next steizkowy
Xt xwn tô dive may prove a father, and within the space of one day more, without any ő ghivyoin. real alteration in himself, become neither son nor father, losing one Relán ójeg Top tion by the death of him that begot him, and the other by the departure of earlie him that was begotten by him. But in the Godhead these Relations are vośube more proper, because fixed, the Father having never been a Son, the Son : Cyril. Dial. never becoming Father, in reference to the same kind of generation. Tlalne civil war
ryby aj óx luis resu zais e co óx W • nare naine. Epiph. Hæref. 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. loeft Deo pietas, eft in Deo semper affectio, paternitas permanet apud illum: semper ergò Filium fuiffe credas, nè Patrem semper non fuisse blasphemes. Id. Serm. 62. Advertite, quòd cùm Dei Patris nomen in Confessione conjungit, oftendit quod non ante Deus esse cæperit, & poftea Pater, sed fine ullo initio & Deus semper & Pater eft. Aug. de Temp. Serm. 132. * Deus folus 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. Faustinus lib. contra Arianos. 'Eni Debono mórns ó walnię xveiwg o walne isi, aj o yòs xuesws yos ési, rj imi tátov mórwy ésnxe tò walne dei wolne civou, rj to yos áci jos eivas. S. Athanas. Disp. contra Arianos. t'Ewi nóvns J:67270 Th walnię ry To Yos isnxe xj oso dei no ú go ov@gmót w si wa? nie aéfélai tis. daxiréex gélovey ýoc, maj ti jos aére), dar įtégo réteg, walang. se éð' ávögaww mm) cu ceas xveras to walegs saj jã ovomel. S. Athanas. Tom. 1. Ticine xvebws, ött um ac yos. Katee se jos xvebws, oto ki sej walng. Ta g8 Spéteng ý uveras, öro xj wspw. Greg. Naz. Orat. 35.
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 effence with himself, ius ho
Ny homo in quinot only specifically, but individually, as I shall also demonstrate in the ex- bufdam fimiposition of the second Article. For Generation being the production of the lis, in quibus
dam fit diflilike, and that likeness being the similitude of * substance; where is the millis 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- ejufdem fub
cftantiæ eft, fore 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
poteft, & quia getteth a Son b in his own likeness, after his image, that is, of the fame hu-pote
4* verus eft Fiman 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 sub
ftantiæ non similitude 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. l. 3.
cont. Max. c. similitude of his nature in the Son, how much more properly must that convide name belong unto God himself, who hath begotten a Son of a nature and sum. p. 1. essence so totally like, so totally the same, that no accidental disparity can quaft. 33. art.
2. ad quart. imaginably consist with that identity ? .
b Gen. 5. 3. That
a Gen. I. 28.