XXI. When the Father is denominated absolutely GOD, or ONE GOD,d or THE ONLY TRUE GOD;e this is intended to exclude those who are "called Gods," not the other persons in the same individual essence. Oecumenius has the following remark on 1 Tim. ii. 5. "When it is affirmed that there is one God, this is "not in contradistinction to the Son or Spirit. Far be "the thought. But the words refer to those who are not, "and yet are styled Gods."*. The appellation of Father even includes the Son in the same conception of godhead. Hence says Cyril of Jerusalem, "We call "God Father, that as soon as we have thought of the Father, we may also think of the Son; for there " is an immediate relation between Father and Son."† Gregory of Nyssa expresses the same idea thus: "The appellation of Father, by its relative import, shows "that He hath a Son." + 66 66 XXII. When the Son calls the "Father greater than "himself,"s the expression is not to be understood of him in relation to his Divine nature as the Son. We must not suppose that the Father is greater than he, "as the cause and principle of his existence." I sincerely wish that this expression had not been used by Basil, Gregory, Nazianzen, Hilary of Poitiers, and Damascenus, amongst the ancients; and, amongst the Protestants, by Danaus (who unjustly censures Lombard for omitting this reason of Christ's inferiority,) by Zanchius on Philip. ii. 6, and by Gomar on the same passage. But the Father is greater than the Son, 1st, d *Catechesi vii. + Oratio prima contra Eunomium. † Ως άιτιος και άρχη. 1 Cor. viii. 6. Ephes. iv. 6. e John xvii. 3. f Asyoμevol Fiol. 1 Cor. viii. 5. With regard to the human nature, which he has assumed. 2dly, With regard to the office of an ambassador, which he has undertaken. 3dly, With respect to the economy of his humiliation, and assuming the form of a servant. Accordingly, Athanasius, at the conclusion of his book on the Incarnation of Christ,* has the following remark: "And, when he says the Father "who sent me is greater than I, he calls the Father greater than himself, with regard to his human na"ture. But, as he is the Word of the Father, he is "his equal." In the first Dialogue against the Macedonians, too, he says, " Having assumed the subjec❝tion of a servile form, he is, for our sake, subjected "to the Father;-not in the Divine nature, but by "the union of that servile form which he assumed."+ XXIII. When the First person is called " the God "and Father of our Lord Jesus Christ," (a title which often occurs at the beginnings of the Epistles,) he is called his Father, according to the Divinity,-his God, according to the Economy, both in relation to his human nature, and in reference to the covenant which subsists betwixt him as Mediator, and the Father. Athanasius, in the Dialogue just quoted, says, " As "to the Divinity, God is his Father; but, as to the humanity, his God:" which he, afterwards, proves by that expression," Thou art my God from my mother's "belly." The same remarks are made by Gregory of Nyssa, Nazianzen, Epiphanius, and others, whose words are quoted by Forbes. We thus answer novices who have dared to pervert our faith, in the lan 66 * De Humana Natura suscepta a Deo Verbo. + Dialogus i. contra Macedonianos. Lib. i. cap. 29. h Ps. xxii. 10. guage of the Fathers, that they may not boast of these frivolous subtleties as their own inventions; since the same cavils were both observed and refuted by the ancients. Whoever wishes to see the whole doctrine of Episcopius completely overthrown, may consult the accurate and solid Dissertation on the subjection of Christ, by Andrew Essenius,-a man whom I venerate as my Preceptor and Father in the Lord. XXIV. It is not sufficient that our faith contemplate the Father as the eternal Father of Christ, unless we are also brought to him as OUR OWN FATHER through Christ. Christ himself leads us to him when he says, "I ascend unto my Father, and your Father;" in which words he intimates that there is a resemblance, and, at the same time, a diversity, in the Father's paternal relation, as it respects himself and us. This was judiciously observed by the ancients. "He said not," says Cyril of Jerusalem," to our Father, lest the "creatures should have fellowship with the Only-be 66 gotten; but to my Father and your Father-my "Father, in one respect, to wit, by nature-yours, in "another respect, to wit, by adoption." xxv. In what way God is the Father of believers, we have shown at large elsewhere. Yet, that nothing may be wanting to this Dissertation, we briefly notice, that God is called our Father, 1st, With respect to our supernatural regeneration by his Spirit, by which a new and heavenly life is begun within us, and we, in our measure and order, are even "made partakers of * Dissertatio de subjectione Christi, cap. v. + Catechesis vii. et xi. See the Author's Economy of the Covenants, book iii. chap. 10. and 11. i John xx. 17. the Divine nature." speaks in the following words: "Which were born, "not of blood, nor of the will of the flesh, nor of the "will of man, but of God."k 2dly, With respect to our marriage with the Lord Jesus; for when we become his Spouse, we pass into the Father's family, and the Father addresses us by the endearing name of "Daughter," while Jesus himself describes us, with the same breath, as “his Sister and his Spouse."m 3dly, With respect to adoption, by which we obtain the right and the privileges of sons, and the eternal inheritance is bequeathed to us by an immutable testament. We read, "Who hath predestinated us unto the adoption "of children;"" and " If children, then heirs.” Of this, the Evangelist John 66 XXVI. The condition of the sons of God is truly excellent. If David accounted it so great a matter, to be called the son-in-law of such a king as Saul, how highly should we esteem the honour of being called the sons of the living God? 1st, How unparalleled is that dignity, by which we trace our descent, not from an earthly prince or monarch, but from the King of heaven! 2dly, What can be more beautiful than that Divine nature which we obtain by a new generation! God himself glories in his sons as his peculiar treasure, and even calls them "the first fruits of his increase ;"r who are to him for a praise, and a name, and an honour. In this instance, his conduct almost resembles that of parents who glory before others in such of their children as are remarkable for beauty. 3dly, What more desirable, also, than a conjugal relation to the First-begotten Son of God, who is "white and ruddy, the chiefest among ten thousands !" Nothing can even be conceived, more delightful, more enriching, or more glorious. 4thly, Nothing, in fine, can be more excellent than that inheritance, which the sons of God obtain in right of their adoption, and which is assigned. them by an irrevocable testament. XXVII. It will not be unprofitable to prosecute this topic a little further; and, opening our Father's TESTAMENT, to inquire WHAT and HOW GREAT are the Blessings bequeathed, and under what STIPULATIONS, he has bequeathed them to us. By the TESTAMENT, we understand, The last and immutable will of God, recorded in the sacred Scriptures, and confirmed by the death and blood of Jesus, by which he hath declared his chosen and believing people, heirs of the whole inheritance. XXVIII. The Testament is the Will of God, or that "counsel of his will," by which he has appointed both the inheritance and the heirs, and to which our Lord referred, when he said, "It is your Father's good pleasure to give you the kingdom." I add, that it is the last and irrevocable will of the Father; for as this is is essential to a valid testament among men," so it is not wanting to this testament. "Wherein God, willing more abundantly to shew unto the heirs of pro"mise the immutability of his counsel, confirmed it by "an oath, that by two immutable things, in which it "was impossible for God to lie, we might have a strong |