1 was declared by the Law. declaratus fuerat. Quem enim Lex præconiaverat Deum, hunc oftendit Patrem, cui & fervire foli oportet difcipulos Chrifti. lib. 5, cap. 22. the Father Alone is to be ferved, exclufive of the Son; but that He alone is to be ferved as strictly and abfolutely Supreme; and that to His glory must redound even the acknowledging of Chrift to be Lord.] 22 Ουκέν τῷ μὴ ἀγυνήτῳ παρ τεὶ οικεῖον ἀξίωμα φυλακτέον undeva F (1) AUTOS & AUTIOV NEγοντας• τῳ ἢ ὑω ἢ ἁρμόζεσαν τιμίω Σπονεμητεόν, ἢ ἀναρχον αὐτῷ τὰ τὸ πατρὶς γύνησεν avatidépras. Τῇ εἰκόνι κ τω χαρακτῆρι * πατρὸς, απο κριβωμένω ἐμφέρειαν και πάνω τα ανατιθέντες· τὸ ἢ ἀγύνητον τῷ πατρὶ μόνον ιδίωμα a ponovTO & OWTHçC, & παρείναι δοξάζοντες, ἅτε δὴ καὶ watne μs Melov μs ost. Aαὐτὸ φάσκοντG σωτῆρΘ, πατής με μέζων με pud Theodoret. lib. 1. c. 4. And Alexander Bishop of Alexandria : We ought therefore (faith he) to referve to the Unbegotten Father his peculiar and proper Dignity, afirming that No one is the Caufe of His Being: paying at the fame Time to the Son all fuitable Honour, and afcribing to him a beginningless generation from the Father, and an exact Likeness to the Father in all things, as his express Image and Refemblance : But still referving to the Father that peculiar Property of being Self exiftent, according to our Saviours own de claration, My Father is Greater than I. And Bafil; As an Archangel (faith he) is [egriμó Tes] more honourable, and bus [μei(ov diwua] greater Dignity, than an Angel; though Both are of one Angelick Nature: So, (though he fuppofes the Father, the Son, and the Holy Spirit, to be All likewise of one Divine Nature; yet) the γιὸς τάξει μὲ δώτες το A a m waresi át élevɣážíá. μα Son, faith he is Second to the Father, both in Order, becaufe be is from him; and in Dignity, because the Father is the Originale and Caufe of the Sans Be- ua ing, and the Son is the, Paffage and Conducter by Ceas by and through whom men are brought to God even the Father: That the Spirit is Second likewife [both in Order and Dignity] to the Son, is the Do arine of Piety. lib. 3. αξιώματι δευτερεύειν didwoir à + čvrst contr. Eunom. And the Learned Mr Mede: To Us Chriftians (faith he), there is but One Sovereign God, the Father, of whom are all things, and we [es aury] to Him, (that is, to whom as Supreme, we are to direct all our Services:) and but One Lord Jefus Chrift. things which come from the Father to whom alone we find accefs unto Him. ii, I. by whom are all us, and through Difc. on 2 Pet. S XLIV. For the fame Reafon, All Prayers and Praises ought primarily or ultimately to be directed to the Perfon of the Father, as the Original and Primary Author of all Good. See the Texts, which contain, Our Saviours directions in This particular, N 443 444 4452 446, 447,448, 449, 451, 454, 48.5; 456. The 1 6 The Apoftles directions in the famed particular, N° 462, 4642 483, 487, 488, 491, 493, oo, 501, 502, son, 507, 508, 509, 511,513,517, 918, 119.6909791 The Practice of the Apoftles and of the Church in this Matter, N° 47, 458, 459, 460, 46, 466, 467, 468, 47, 472, 477, 482, 484, 489, 400, 492, 494 •499, scz, sot, sos, 510, 516, 520, 521 -532.. See above, § 43; and beneath § 45, 46, 50 and 52: Tvirepit be "bro ni diod Notes on $ 44.9 to hez Fuftin Martyr, defcribing the Practice of the Pri mitive Church: The Prieft (lays he) receiving the Of ferings, fends up Praise and Thanksgivings to the Father of all things,alie, draTH. through the Name of the αναπέμπει. Apol. z. Av arols swodg Ἐπι πᾶσι τε οἷς προσφερο μεθα, εκλογέμων * ποιη warlar. Sia 7 ye auto 'Inot Xeis, καὶ διὰ πνώματΘ τ dyis. Ibid. Origen, in his Book concerning Prayer, has a long Difcourfe on purpose to indeavour to prove, that All Prayers ought to be the Hero μόνῳ τα Move Tal offered to God the Fay wale As 1 ther only, and not direct- o nuk nalasa ly to the Son or Holy Spi- lof maless, my org xhr Tale's (1) nacoluxes nuas & Do••• ευχες ἡμᾶς δὲ ri αρχιερέως και ρακλήσει De Orat. § 50, 51, 52. A8 2 Five: five: But they fhow the general Notion and Pra&tice of the Church in His Time, in their folemn Prayers or Liturgies: And poffibly He himself may mean nothing more, than what he expreffes in his other Works more plainly and distinctly; as in the following paffages. Πᾶσαν τη δέησιν καὶ περ σαχύ» καὶ ἔντευξιν και ευχαρισία αν ἀναπεμπλέον τῷ ἐπὶ πᾶσι We ought (fays he) to fend up all Supplication and Prayer and Interceffion and Thanksgiving, to the Sudià F¿m závlav ásyśpreme God over All, through our High Priest who is above all Angels, even him who is the Li• ving Word and God. Tet we may alfo ofer Supplications and Interceffions and Thanksgivings and Prayers, των αρχιερέως, ἐμψύχε λόγο de. Denooμeda y arr ueda and, you χαριςήσομυ, και προσευξόμεθα varða natansevæði προσευχῆς κυριολεξίας και καλαXenoews. contr. Celf. lib.5. to the Word bimfelf, if we can diftinguish between That which is Prayer ftrictly and directly, and That which is fo figuratively and obliquely. And what he means by This Diftinction, he fill more clearlyexplains after- Αλλα + ένα θεὸν, καὶ ἢ ένα wards: We worship(faith he) voỳ nógov xỳ eixóva, † theOne God,and his one Son Tò Swarèv úμîy incolau xj or Word or Image,with Sup-diσEL σCo, Teodorles plications and Prayers to the τῷ θεῷ τῇ ὅλων τὰς ευχὰς utmost of our Power, putting ia poroghurs auto & up our Prayers to the God τον προσφέρομον αὐτὰς, ἀξιδι of the Univerfe through τες αὐτὸν, ἱλασμὸν ὄντα θα Håhis only-begotten Son; to paglia niks. #egoayayari's whom we offer them firf, αρχιερέα και ευχὰς καὶ τὰς θυσί defiring him, as being the ας καὶ τὰς ἐντάξεις ή πως τὸ ἐπὶ -Propitiation for our Sins, too de contr. Celf. lib.8. prefent, as our High Prieft, both our Prayers and Sacrifices [Thanksgivings] and Interceffions to the Supreme God of the Universe. Upon Upon thefe Two paffages of Origen, the Learned Bp Bull thus remarks: I wonder (faith he) that thefe places of Origen fhould of fend the Learned Huetius; in which places (to confefs the Truth) I always thought for my own part, that the Catholick doctrine concerning the Perfon and Office of our Saviour, was well explained. Miror hæcce Origenis loca Viro docto offendiculo effe, in quibus ego-. met (ut verum fatear) Catholicam de perfonâ & officio Servatoris noftri doctrinam non malè explicari femper exiftimaverim. Defens. Sect. 2, cap. 9. $15. Chriftus Dominus no And then He adds the following Distinctions: Our Lord Chrift (faith he) may be confidered in Two Refpects; either as God, or as God-man and Medibetween God and Man. If we confider our Saviour in this latter re fter bifariam fpectari po. teft; quà Deus eft, & quà are five Mediator inter Deum & hominem. Sub pofteriori are fi Servatorem no quem ftrum fpectes,constat multis Scripturæ locis atque omnium Chriftianorum confenfu, cultum omnem, Deo exhibemus, ipper Chriftum Mediatorem exhibendum effe; quin & cultum & honorem omnem, quem Chrifto deferimus, es dóEar des F ma Spect; it appears from many places of Scripture, and the Confent of all Chriftians, that all theWorship which we pay to God, ought to be directed to him through Chrift our Mediatour; and that all the Worship and Honour, which we pay to Chrift, ought to redound to the Glory of God the Father, as Stres, in gloriam Dei PaPaul Speaks in the fecond to the Philippians: For, that Chrift is, in respect of Both bis Natures, the Mediatour between God and Man, (whatever fome of the Ro જ tris, (ut loquitur Paulus, Philipp. 2,) omninò redundare: Chriftum verò Mediatorem effe inter Deum & homines utriufque naturæ refpe&u, (quic Аа 3 quid |