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Subordinate to the Father, derives his Being from Him, is Sent by Him, and acts in all things according to his Supreme Will and Pleasure.
ing Subordinate to the Son, being His Spirit,
c H A P. IV. The Passages wherein the Three Per
fons of the ever-blessed Trinity, are All mentioned together. 229
large, and explained in more particular and distinct Propositions.
There is One Supreme Cause and Original of
Things ; One fimple, uncompounded, undivided, intelligent Being, or Person ; who
S XI. The Scripture, when it mentions GOD, abfo
lutely and by way of Eminence, always means the Person of the Father.
The Son (or second Person) is not Self-exi
stent, but derives his Being or Essence, and All his Attributes, from the Father, as from the Supreme Cause.
In what particular Metaphysical Manner, the
Son derives his Being or Elence from the
has no where distinetly declared; and therefore men ought not to prefume to be able to define.
They are therefore equally worthy of Censure,
who either on the one hand presume to affirm, that the Son was made (x ÖvT6v) out of Nothing; or, on the other hand, that He is the Self-existent Substance.
$ XV. The Scripture, in declaring the Sons Deriva
tion from the Father, never makes mention of any Limitation of Time ; but always fup
poses and affirms him to have existed with the Father from the Beginning, and before All Worlds.
They therefore have also justly been censured,
who pretending to be wise above what is written, and intruding into things which they have not seen ; bave presumed
to affirm [oti lv TOTE ŐTE 8x kv ] that there was a time when the Son was not.
Whether the Son derives his Being from the
Father, by. Necessity of Nature, or by the Power of his Will, the Scripture hath no where exprefly declared.
S XVIII. The [47, the] Word or Son of the Father,
sent into the World to assume our Flesh, and die for the Sins of Mankind ; was not the roya erdie: JEIG, the] internal Reason or Wisdom of God, an Attribute or Power of the Father ; but a real Perfon, the same who from the Beginning had been the Word, or Revealer of the Will, of the Father to the World.
S XIX. The Holy Spirit (or Third Person, ) is not
Self-existent, but derives his Being or Efsence from the Father, ( by the Son,) as from the Supreme Caufe.
The Scripture, Speaking of the Spirit of God,
never mentions any Limitation of Time, when he derived his Being or Elence from the Father; but supposes him to have existed with the Father from the Beginning. 290
S XXI. In what particular metaphysical Manner the
Holy Spirit derives his Being from the Father, the Scripture hath no where at all defined, and therefore men ought not to prefume to be able to explain.
S XXI. The Holy Spirit of God does not in Scripture
generally signifie a mere Power or Operation of the Father, but a real Person. 292
S XXIII. They who are not careful to maintain the fè personal characters and distinɛtions, but while
they are follicitous (on the one hand) to avoid the errours of the Arians, affirm (in the contrary extreme) the Son and Holy Spirit to be (individually with the Father) the Self-existene Being: These, seeming in Words to magnify the Name of the Son and Holy Spirit, in reality take away
their Atence and so fall unawares into Sabellia-, nism (which is the same with Socinianifm.)
S XXIV. The Word, God, in the New Testament, fome
times signifies the Person of the Son. 295
Š xxy. The reafon why the Son in the New Testament is sometimes
stiled God, is not so much upon Account of his metaphysical Substance, how Divine soever ; as of his relative Attributes and divine Authority over Us.
S XXVI. By the Operation of the Con, the Father both made and governs the World.
$ XXVII. Concerning the Son, there are Other the greatest Things spoken in Scripture, and the