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T is observable from Scripture, and from the Fathers of the first three Centuries, that whatfocver our blessed Lord is said to have, as to his Nature, or his Attributes, he is said to

have by the Donation of the Father ; or, as receivd from the Father : v.g. He has his Life from the Father ; for, as he himself faith, As the living Father hath sent me, and I live by the Father, so be that eateth me sball live by ine, Joh. vi. 57, which cannot be understood of his Resurrection, since it was spoken in the present Tense; For he B

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doth not say, I shall live, but, I live. He hath his Power to raise the Dead from him, John v. 25, 26. For our Lord proves, that tbe Dead shall hear the Voice of the Son of Man, and live; because, as the Father bath Life in himself, so hath he given to the Son to have Life in himself. And he hath also given him Power to judge those whom he mould thus raise: For, faith he, The Father judgeth no Man, but hath committed all Judgment to the Son, sent by him. Joh. v. 22, 24. He hath given him also Power over all Fless, to give to them whom God hath given him eternal Life, Joh. xvii. 2. He gave him all Power in Heaven and in Earth, Matth. xxviii. 18.

Our Saviour also saith, all that the Father hath is mine, Joh. xv. 16. Because the Father loveth the Son, and hath given all things into his hand, Joh. iii. 35. He is Lord of All, Acts x. 36. Because God made him both Lord and Christ, Acts ii. 36. as St. Pe ter infers from God's raising him from the Dead : Him, faith St. Paul, hath God appointed Heir of all Things, Heb. i. 2. and hath given him to be Head over all things to the Church, Eph. i. 22. and Phil. ii. 9. He hath exalted him, and given him a Name which is above every Name : according to these Words of the Pfalmist, The Lord said unto my Lord, Sit thou on my Right Hand until I make thine Enemies thy Footstool, Pf. cx. 1. In him dwelleth all the fulness

of of the Godhead bodily, Col. ii. 9. Because it pleased the Father, that in him all fulness hould dwell, Col. i. 19. Agrecably to these Scriptures, the Primitive Fathers give us an Account of Christ's Power and Dominion as derived from the supreme God and Father of all Things : As you may see in the Agreement of the Fathers with these Sentiments. Sect. 3.

Secondly, all his Offices are plainly dependent on, relating to, or received from the Father. The very Nature of his Prophetick Office requires this, a Prophet being one who is sent from God, and speaketh in his Name. Whence he declares, during the Execution of that Office, that, he spake not of himself; but as the Father that sent him had given him a Command, so he spake, Joh. xii. 49.

His Priestly Office doth also necessarily imply a Relation to him whom he was to atone and reconcile by the Merits of his Sufferings : which Sufferings, say the Scriptures, were undergone to reconcile us to God; we being reconciled by the Death of his Son, Rom. v. 9. Which by the way, shews that 'tis unreasonable, and absurd to say it was the same individual Godhead that made Satisfaction to the offended Person ; for then, both being the same individual God, he must make Satisfaction to himself : Whereas the Scripture doth inform us, that there is one Mediator between God and Man. From whence EureB 2

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bius (a) infers that he is of a middle Nature betwixt God and Man.

As for his Regal Office, the Scripture plainly testifies, that God hath given him Authority to execute Judgment, because he is the Son of Man, Joh. v. 26. And the Apostle tells us, that God shall judge the World by Jesus Christ. Rom. ii. 16. His Power to confound all his Enemies, and those of the Church, is from that God, who said unto him, Sit thou on my Right Hand, till I make thine Enemies thy Footstool. His Power to give eternal Life to his faithfull Servants at the last Day, is given him of his Father, Joh. xvii. 2. And when he hath thus crowned his Servants, and put his Enemies under his Feet, then is he to give up the Kingdom to God the Father, that God may be all in all, 1 Cor. xv. 28. The mighty Works he did, were done by the Father, as the Baptist teftifies in these Words, Joh. iii. 34. For he whom God hath Sent, Speaketh the Words of God; for God giveth not the Spirit by Measure unto him. The Father loveth the Son, and hath given all things into his hand. He healed the Sick that came unto him, because the Power of God was present to heal them, Luke v. 17. He himself faith, that the Works which my

Fa. ther hath given me [Power] to do, bear witnefs of me, that the Father hath sent me, Joh.

V.

(1) L. 1. Cont. Mar6. p. 8,

V. 36 He also confesseth that he cast out De vils by the Finger of God, Luke xi. 20. that he did these Works by the Spirit of God, Marth. xii. 18. And again, The Father, faith he, that dwelleth in me, he doth the Works, Joh. xiv. 10. That he hath all his Attributes, also derived from the Father, is generally, acknowledged even by those who stile them selves the Orthodox. And of necessity it must be so, since all Properties flow from the Essence, and in reality are only the Essence partially considered, or with relation to such Powers. So that when the individual Essence is one and the same, the Actions and Powers flowing from that Efence, must be the same. And hence they constantly affert, that the Will, Power, and Wisdom, (a) of the whole Trinity, is one and the same; and that what one wills, does, and knows, they all do, will, and know, by Virtue of this Unity of Essence.

The Primitive Fathers of the first three Centuries do also generally agree, that the Son receiv'd his Power from the Father, as it hath been observed already. And particularly Hippolitus, (6) that his Knowledge was given him by the Father : to which the Orthodox are forced to say, that he receiv'd this Power, this Dominion, and these Attributes, by receiving the same individual Essence with the Father ;

which

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(a) Dr-W--2. p. 337.

(6) Πάσαν την επισήμωην παρα τη παιρος λαβών. Contra Noeκα, P. 9.

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