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| The Unity of the Godhead and the Supremacy and Sole Government of the Divine Being. The Monarchy Not at All Impaired by the Catholic Doctrine.
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Chapter IV.—The Unity
of the Godhead and the Supremacy and Sole Government of the Divine
Being. The Monarchy Not at All Impaired by the Catholic
Doctrine.
But as for me, who derive the Son from no other
source but from the substance of the Father, and (represent Him) as
doing nothing without the Father’s will, and as having received
all power from the Father, how can I be possibly destroying the
Monarchy from the faith, when I preserve it in the Son just as it was
committed to Him by the Father? The same remark (I wish also to be
formally) made by me with respect to the third degree in the
Godhead, because I believe the Spirit to proceed from no
other source than from the Father through the Son.7798
| 7798 [Compare Cap.
viii. infra.] | Look to it then, that it be not you
rather who are destroying the Monarchy, when you overthrow the
arrangement and dispensation of it, which has been constituted in
just as many names as it has pleased God to employ. But it
remains so firm and stable in its own state, notwithstanding the
introduction into it of the Trinity, that the Son actually has to
restore it entire to the Father; even as the apostle says in his
epistle, concerning the very end of all: “When He shall have
delivered up the kingdom to God, even the Father; for He must reign
till He hath put all enemies under His feet;”7799
following of course the words of the
Psalm: “Sit Thou on my right hand, until I make Thine
enemies Thy footstool.”7800
“When,
however, all things shall be subdued to Him, (with the exception of Him
who did put all things under Him,) then shall the Son also Himself be
subject unto Him who put all things under Him, that God may be all in
all.”7801
We thus see that
the Son is no obstacle to the Monarchy, although it is now administered
by7802
the Son; because with the Son it is still in
its own state, and with its own state will be restored to the Father by
the Son. No one, therefore, will impair it, on account of admitting the
Son (to it), since it is certain that it has been committed to Him by
the Father, and by and by has to be again delivered up by Him to the
Father. Now, from this one passage of the epistle of the
inspired apostle, we have been already able to show that the
Father and the Son are two separate Persons, not only by the
mention of their separate names as Father and the Son, but also by the
fact that He who delivered up the kingdom, and He to whom it is
delivered up—and in like manner, He who subjected (all things),
and He to whom they were subjected—must necessarily be two
different Beings.E.C.F. INDEX & SEARCH
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