Imatges de pàgina
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ther Greater things spoken in Scripture, and
Higher Titles afcribed to him, than to any
Angel or other Created Being what foever.
See the Texts, wherein it is declared;

That Blafphemy against him is unpardonable, No

1121.

That he is Eternal, N° 1132*.

That he is the Power of the Higheft, No 1122. That he is the Spirit of Truth, which proceedeth from the Father, N°1124, 1125; and which the World cannot receive, No 1123, 1136.

That to lie to Him, is the fame thing as to lie unto God, No 1126.

That to refift Him, is the fame thing as to refift God, No 1127..

That he gave Injunctions to the Church, No 1128. That he is the Spirit of Glory and of God, N° 1135. That he knows the Mind of God, as perfectly as a Man knows his own mind, No 1129.

That mens Bodies, by being Temples of the Spirit, are Temples of God, N° 1130, 1131.

That he is the Author of Liberty and Knowledge,

N° 1132.

That he reveals things which even the Angels defire to look into, N° 1133.

That he raiseth the dead, N° 1134.

See more, beneath ; § 53..

$ XXXII.

The Word, God, in Scripture, no where fignifies the Perfon of the Holy Ghoft..

See

See the Text, No 66.

The Reason of This, fee above in the Notes on

$25.

§ XXXIII.

The Word, God, in Scripture, never fignifies a complex Notion of more perfons than One; but always means One perfon only, viz. either the person of the Father fingly, or the perfon of the Son fingly.

See the Texts, N°1-441, and 533 545.

$ XXXIV.

The Son, whatever his metaphyfical Effence or Substance be, and whatever divine Greatnefs and Dignity is afcribed to him in Scripture; yet in This He is evidently Subordinate to the Father, that He derives his Being and Attributes from the Father, the Father Nothing from Him.

See the Texts, No 769, 789, 798, 801, 937, 950,953, 986, 992; and 756995.

See above, § 5› &

36.

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& 12; and beneath, § 35

&

Notes

Notes on $34.

Concerning the Supremacy of the Father, as being [αὐτόθεθ, ἀγύνητα, τέλεια, ανενδεής, ία, Αρχή, ρίζα, πηγὴν ἀρχέτυπον,] wayn, dexéTumov,] God of himself, Underived, Perfect in himself, Independent; the Caufe, the Principle, the Root, the Fountain; the Original, whereof the Son is the Image; c. the Antients exprefs themselves after the following manner.

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The Nature of the Son... Τελειωτάτη 3, καὶ ἁγιωτάτη, faith Clemens Alexandrinus) bath in it the greatest Perfection, and Holinefs, and Dominion, and Authority, and Majefty, and Beneficence; as being most closely allied to Him

ver all.

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who Alone is Supreme o«

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And Origen: We affirm the Son (fays he,) not to be more powerful, but lefs powerful than the Father: And this we do in obedience to his own words, My Father which fent me is greater than I. But when we confider our Saviour as God the Word, (in Gelenius's translation 'tis Dei Verbum, as if he ready" ixi xxxrrr it, not Seòr aéyor, but der Tate's n det. Contr. λóyor, the Word of God,] Celf. lib. 8.

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and Wifdom and Righteouf

nefs and Truth; we then indeed exalt bis Kingdom over All

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who are fubject to him as having thefe Titles; but not on ver his God and Father, who on the contrary is Greater than He.

And Novatian: Whatfoever the Son is, he is not of himself; because he is not Self-exiftent: "But he is of the Father, becaufe Begotten of him. So that whatever we ftile him, whether the Word, or the Power, or the Wisdom, or the Light, or the Son; yet, whatever He is, he is no otherwife than (as we before faid) from the Father.

And Alexander Bishop of Alexandria: Let no man

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imagin, that the word, Always was, leads to any fuch notion as if the Son was Self-existent. For neither the word, Was; nor, Al. Before all ways; or, Ages; is of the fame fignification, as Self-exiftent: Nor can any other words which the mind of man can invent, come up to the No. tion of Self-exitence. There fore we muft referve to the Self-exifent Father This per culiar Dignity, that No One is the Caufe of his Existence. Tet not denying the Divinity of the Son : but afcribing to Him, who is the express

Quicquid eft filius,] non ex fe eft, quia nec innatus eft; fed ex patre eft, quia genitus eft: Sive dum Verbum eft, five dum Virtus eft, five dum Sapientia eft, five dum Lux eft, five dum Filius eft; & quicquid horum eft, non aliunde eft, quàm (ficut diximus jam fuperiùs) ex Patre. De Trin. cap. 31.

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Μήτις τὸ Α' προς υπόνοιαν Αγωνήτε λαμβανέτω· OUTE 257HY, TE TO 'AH, έτε το που αἰώνων, τ' αυτόν δι την Αγυνήτῳ, ὁτιῶν Aurity, "MY BOTANY EN θρώπων ἔννοια ονοματοποιῆσαι σπεδάσει, δηλοῖ τὸ ̓Αλώνι 'Ounov Tud usu' 'Arúry Taтel mov džiauα quantéor, undeva F D AUTO * αιτιον λέγοντας. TOL DESINTα auto [48] μ it suolo có độ t có ý χαρακτῆρι * πατρὸς ἀπ κριβωμθύων ἐμφέρειαν και πάνω Ja avaτidértes Tà ̈ åðlörnτον των πατεί μόνον ἰδίωμα παρείναι δοξάζοντες, ἅτε δὴ auto páskovт& F owτñ¡☺,

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mage of the Father, an exact Likeness in all things: Only referving to the Father the peculiar Property of Self

ὁ πατήρ με μείζων με τί Epift. ad Alex. apud Theodorit. lib. I.

existence, as our Saviour himself declares, My Father is Greater than I.

And Conftantine the Great: The Father, is the Cause of the Son; and the Son, is Caused by him.

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And Eufebius: The Fa

ther is Perfect of Himfelf, and First, as Father, and as the Gaufe of the Sons Subfiftence; not receiving any thing from the Son, to the completing of his own Divinity. But the Son, as being Derived from a Cause, is Second to him whofe Son he is; having received from the Father both his Being, and his being Such as he is.

And Athanafius: The Nature of God, is the Caufe both of the Son and Holy Spirit, and of all Crea

tures.

And again: The Father, having his Being Perfet [of himself, and Indefectible [or Independent;] is the Root and Fountain of the Son and Spirit.

And the Synod of Sardica: The very Name of Father, implies Something Greater than that of Son.

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