Imatges de pÓgina
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Thus Justin Martyr: Η 5 πρώτη δύναμις μετά και The firft Power (faith he,) πατέρα, πάντων και δεσπότην next after GOD who is. Osive: zij yèsnóg a oziv the Father and Supreme Apol. 2. Lord of all things, is the Word, which is also bis Son.

And Tatian : Of the Της τριάδα σε Θεέ, και το Trinity, (faith he;) name. aós curð, rý o copias d'utš. ly, of GOD, and bis

. Lib. 2. Word, and his Wisdom.

And Origen: We (faith: Anx' deatoróuevóc gens de he) acknowledge the un- PÁTO ÚTELIXÍ ÚTegegéons teó. JPeakably fuceremiew Di; THTQ 38 9, P. 8 9 8 vinity of GOD;" and morogerős eluto uregéxorto moreover.That of his only-" Tanotá. contr. Celf. lib.j. 2. begotten Son also, who ex-celleth all o:ber Beings.

LOf these Words the learned Bishop Bull sets down the following translation : (Sed quòd agnofcamus Dei & filii ejus unigeniti inenarrabili præftantia precellenten Divinitatem, quæ cætera omnia longè poft se relinquit : That is: We acknowledge the Divinity of God and his only Son, to be unspeakably supereminent, and far excelling all other things.) But This Tranflation quite spoils the Emphasis of what Origen intended to say, by running the two distinct members' of the Sentence, into one; and wholly omitting their words, (étığ, and morerver ;) and rendring irepézove 70, as if it had been again utspexéons.] :.;

And Athanafius : It is Τον τε παντός νον ηγεμόνα necessary to acknowledge diváyxn Otòr. rý ÔTOV Eva xj GÖ xj G D the Governoturn of και πολλές και ένα τον αυτής the Universes, and that He [dienorunceas } dexovtid" si

] is One, and not Many: rigeuóva aégovicontr. Gentes.: 13 And One Word of God, which is the Lord and Ruler of the Creation.

Again :

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Again: Not, as GOD ουχ, ώσπερ όξιν αυτός και,

, himfelf is far above All, θεός υπεράνω πάντων, έτω και

, Jebs i
so also is the way to Chrifto ni Teos fotoj osos, conocimiento

προς τατον
far off and beyond us. xj Een gev vinav ziv. Ibid.

Again : Concern ng the Περί η αϊδία υπάρξεως, σε
eternal Existence of the vibe xj r avéumat O our @em.
Son and the Spirit, with contr. Sabellianos.

Again: When you reason "Οτε διανοή περί Θεέ, κ) τα
concerning GOD, and , aégs, rj rõ nyeupato. Ibid. i
the Word, and the Spi.

*Again : By the Son, and Δια 8 8 και εν πνευματι in the Spirit, did GOD aduta ó Osos ouveshooto create, and does preserve ouréxar Siapurdole. Ibid.

συνέχων . . all things.

And again : The Spirit Τα 5 πνέυματα όντως», being in the Word ; 'tis Twózos dñnor år sin cos x en manifeft that confequently τω Θεώ ήν δια το λόγο το through the Word, it was , avsûicEpift. ad Serap. in GOD."

altera. And the Council of Sir- Caput, quod eft prinmium: The Head, which cipium omnium, Filius; is the Original of All things, caput autem , quod eft is the Son; but the Heal, principium Chrifti, Deus. which is the Original of apud Hilar. de Synod. Cbrist, is GOD.

And Hilary: For the Caput enim omnium, Head of All, is the son ; .Filius; sed caput Filii, but the Head of the Son," Deus. Ibido is GOD

And Bafil: As there Ως πολλοί και υοι, ής και ο are many Sons,' but One can Swòs yes, 579 xdy nerproperly the True. Son; S, "Te régntou um rg Oez,

u T8 , though all things may be arra' xveiwsio yòs en iš deš, rj said to be from. GOD, yet Fiveupice én to your de cès

Esi the Son is in a peculiar. '*og mates's gevintäsi no


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manner from GOD, and, πνεύμα, αρρήτως εκ τ8 Θεά. the Spirit in a peculiar Homil. 27. contr. Sab. & manner from GOD; tbe Ariumi. Son from the Father by generation, the Spirit from God in an ineffable manner.

Again : But the Title of 'Αγέννητον ή, έδες άτως έξω Unbegotten, [or Self-exi- mentesãs 63 pegvev, ose 1tent,] no man can be ο τολμήσαι έτερον πλήν τε Θες abfurd as to prefiume to give σ όλων προσαγορεύσα· αλλα to any other than to the Su. uno šfè jóv.contr. Eunom, l. 3. preme GOD; no, not even to the Son bimself.

And Theod. Abucara, "Οθεν οι απόστολοι, και πάσα cited by Bishop Pearson : god òx si ágía yeaça, otav The Apostles (faith he) and BT1, ó Oids, štws Sporttas j almost All the Scriptures, idroeisws, sj as citav ovv when they mention GOD é puder, rj xweis israuato absolutely and indefinite; isatixão e nateeg. Snaoča

τουςατικά, και

. ly, and commonly with

Abucara Opusc. an Article [ ó Oids,] and without any personal diftin&tion ; mean the Father. And, among modern

Ingenuè tradimus radi Divines, Calvin : We free- úteegziv Dei nomen Patri ly confess, (faith he,) that propriè ascribi. Calv. in the Name, GOD, by way valent. Gent. of Eminence, is properly ascribed to the Father.

And Flac. Illyricus : Observandum autem 'Tis to be observed, (faith est, quòd plerumque Pauhe, ) that St Paul in his lus in suis epiftolis nomen epistles commonly stiles the Dei, Patri; Domini autem, Father, GOD, and Christ Christo seu Filio Dei trior the Son of God, Lord: buit:

;-Ideo quòd in Because, in the myfterio

myfterio Redemptionis, mystery of our Redemption, Patri fumma dignitas ut the Supreme Dignity is a- Vero Deo tribuitur.-Scribed to the Father, as Hæc eft causa quòd in tbe True God. And novo Testamento plerum


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This is the reason, why in que tantùm prima persona
the New Testament the First vocetur Deus. . Clavis
Ferson only is usually stiled Script. in voce, Deus.

And the learned Bishop Pearson : It is to be observed, (faith he,) that the Name of GOD, taken abfolutely, is often in the Scriptures spoken of the Father; As when we read of GOD sending his own Son ; of the grace of our Lord Jesus Christ and the Love of GOD: And generally, wherefoever Christ is called the Son of GOD, or the Word of GOD; the name of GOD is to be taken particularly for the Father, because be is no son but of the Father. From bence be is stiled One God, the True God, the Only True God, the God and Father of our Lord Jesus Christ. Which, as it is most True, and fo fit to be believed, is also a most Necessary. Truth, and therefore to be acknowledged, for the avoiding multiplication and Plurality of Gods: For if there were more than one which were from None, it could not be denied but there were more Gods than One. Wherefore This Origination in the Divine Paternity, bath antiently been looked upon

the Assertion of the Unity. p. 40. Again: As we believe there is a God, and That God Almighty; as we acknowledge That same GOD to be the Father of our Lord Jesus Christ, and in Him of Us : So we also confess that the same GOD the Father, made both Heaven and Earth. pag. 47.

And again: I acknowledge This GOD, Creator of the World, to be the same GOD who is the Father of our Lord Jesus Christ.

And the learned Bishop Deum Patrem, qui dolo Bull: God the Father, (saith restorās folebat ab ejus ævi he;) who was usually by Catholicis o tri tão. Oeds, rbe Catbolicks of ibar Age, univerforum Deus, appel(viz. in Origens time,] lari. Se&t. 2, cap: 9. $12. called, by way of diftin&ti




The Supreme GOD,[or, The GOD of the Universe.]

And again: For which Quam etiam ob caureafon ajo, (viz. because fam, (seil. quia Solus Pathe Father Alone is God ter a se Deus eft,] Scripof Himself, or Self-ex- tores ifti, (viz. Ante Niistent ;] the Writers before cæni,) quoties Patrem & *rbe Time of the Council of Filium fimul nominant, Nice, when they mention nomen DEI. Patri ferè * ibe Father and the Son to-' attribuunt; alteram pergetber, generally give the fonam titulo vel Filii Dei, Name, GOD, to the Fa- vel Servatoris, vel Domini, ther; filing the second vel aliâ fimili appellatione *Person, either the Son of designantes. Id. Se&t. 4. God, or our Saviour, or cap. 1. § 2. our Lord, or the like.

And the learned Dr Payne : I doubt not but the Great GOD, and my Blessed Saviour, and their Holy Spirit, óc. Letter from Dr P. to the Bp. of R. in Vindicat. of his Serm. on Trinity-Sunday, pag. 21,


The Son (or second Person) is not Self-existent, but derives his Being or Elence, and All his Attributes, from the Father, as from che Supreme Cause.

See the Texes, No 619, 709, 798, 801, 937, 950, 9537 986, 992:


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