Imatges de pàgina
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Thus Juftin Martyr: The firft Power (faith he,) next after GOD who is the Father and Supreme Lord of all things, is the Word, which is alfo his Son. And Tatian: Of the Trinity, (faith he;) namely, of GOD, and his Word, and his Wifdom. And Origen: We (faith)) he) acknowledge the unSpeakably fupereminent Divinity of GOD; and, moreover That of his onlybegotten Son alfo, who ex-~ celleth all orber Beings.

Ἡ ἢ πρώτη δύναμις μετὰ τ rég TáνTWV SEOTÔTUV er, vos, & nóg xj Apol. 2.

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Τῆς τριάδα το Θεό, καὶ τὰ xoys auto, xỳ & copías auto." Lib. 2.

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̓Αλλ' ἀιπανόμενοι γε ἡ ε φάτῳ ὑπεροχῇ ὑπερεχέσης θείο TUTπ8 098, ÉTÿ Àÿ Tỡ μονογενές αυτό ὑπερέχοντα Tà noita. contr. Celf. lib.:

Of these Words, the learned Bishop Bull fets down the following tranflation: (Sed quòd agnofcamus Dei & filii ejus unigeniti inenarrabili præftantiâ pracellentem Divinitatem, qua catera omnia longè poft Se relinquit: That is: We acknowledge the Divinity of God and bis only Son, to be unspeakably fupereminent, and far excelling all other things.) But This Tranflation quite fpoils the Emphafis of what Origen intended to fay, by running the two diftinct members of the Sentence, into one; and wholly omitting the words, (ET, and moreover ;) and rendring egéXOVTG, as if it had been again And Athanafius: It is necefary to acknowledge GOD the Governour of the Universe, and that He is One, and not Many And One Word of God, which is the Lord and Ruler of the Creation.

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Τὸν τὸ παντὸς νοῦν ἡγεμόνα ἀνάγκη Θεὸν, καὶ τὸτον ἕνα κ πολλές· κ — ἕνα τὸν αυτῆς `ÿ [dianooμhoews | dexovra yeμova xoyov.contr. Gentes

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Again: By the Son, and in the Spirit, did GOD create, and does preserve all things.

And again The Spirit being in the Word; tis manifeft that confequently through the Word, it was in GOD."

And the Council of Sirmium: The Head, which is the Original of All things, is the Son; but the Head, which is the Original of Chrift, is GOD.

And Hilary: For the Head of All, is the Son; but the Head of the Son," is GOD.

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Δια ν α και εν πνευματι 20 τὰ πάντα ὁ Θεὸς συνεςήσατο και ouvexov Siapunále. Ibid.

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Τι ἢ πνέυματΘ όντα εν τῷ λόγῳ, δῆλον ἂν εἴη ὡς καὶ ἐν τῷ Θεῷ ἦν διὰ τὸ λόγο το Tveμa. Epift. ad Serap. altera.

Caput, quod eft principium omnium, Filius caput autem, quod eft principium Chrifti, Deus. apud Hilar. de Synod.

Caput enim omnium, Filius; fed caput Filii, Deus. Ibid.

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πνεῦμα ἀῤῥήτως ἐκ το Θε Homil. 27. contr. Sab. & Arium.

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3.

manner from GOD, and the Spirit in a peculiar manner from GOD; the Son from the Father by generation, the Spirit from God in an ineffable manner. Again: But the Title of Αγέννητον ἣν ἐδεὶς ὅπως ἔξω Unbegotten, [or Self-exi- TavTexas 6 To peguev. äse ftent,] no man can be fo τολμήσαι ἕτερον πλὴν τὸ Θεῖ abfurd as to prefume to give » ὅλων προσαγορεῦσαι· ἀλλὰ to any other than to the Sun ♪ év.contr. Eunom.l. preme GOD; no, not even to the Son himself. And Theod. Abucara, cited by Bilhop Pearfon: The Apoftles (faith he) and almoft All the Scriptures, when they mention GOD abfolutely and indefinite, ly, and commonly with an Article [òs, and without any perfonal diftinction; And, among modern Divines, Calvin: We freeby confefs, (faith he,) that the Name, GOD, by way of Eminence, is properly afcribed to the Father.

And Flac. Illyricus: 'Tis to be obferved, (faith he,) that St Paul in his epiftles commonly ftiles the Father, GOD; and Chrift or the Son of God, Lord: Becaufe, in the myftery of our Redemption, the Supreme Dignity is afcribed to the Father, as the True God. And

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Ὅθεν οἱ ἀπόςολοι, καὶ πᾶσα χεδὸν ἡ ἁγία γραφὴ, ὅταν An, Oeds, ätws Stokútws xj ἀδιορίσως, καὶ ὡς ἐπίπαν σὺν άρθρῳ, καὶ χωρὶς ἰδιώματα υποςατικέ, * πατερα δηλοῖ. Abucara Opufc.

mean the Father. Ingenuè tradimus xa' Tex Dei nomen Patri propriè afcribi. Calv. in Valent. Gent.

Obfervandum autem eft, quòd plerumque Paulus in fuis epiftolis nomen Dei, Patri; Domini autem, Chrifto feu Filio Dei tribuit:- Ideo quòd in myfterio Redemptionis, Patri fumma dignitas ut Vero Deo tribuitur. Hæc eft caufa quòd in novo Teftamento plerum

que

This is the reafon, why in
the New Teftament the Firft
Perfon only is ufually filed
GOD.

que tantùm prima perfona vocetur Deus. Clavis Script. in voce, Deus.

And the learned Bishop Pearfon: It is to be obferved, (faith he,) that the Name of GOD, taken abfolutely, is often in the Scriptures Spoken of the Father; As when we read of GOD fending his own Son; of the grace of our Lord Jefus Chrift and the Love of GOD: And generally, wherefoever Chrift 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 hence be is filed One God, the True God, the Only True God, the God and Father of our Lord Jefus Chrift. Which, as it is most True, and fo fit to be believed, is alfo a moft Neceffary 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 as the Affertion of the Unity. p. 40.

Again: As we believe there is a God, and That God Almighty; as we acknowledge That fame GOD to be the Father of our Lord Jefus Chrift, and in Him of Us: So we alfo confefs that the fame GOD the Father, made both Heaven and Earth. pag. 47.

And again: I acknowledge This GOD, Creator of the World, to be the fame GOD who is the Father of our Lord Jefus Chrift.

And the learned Bishop Bull: God the Father,(faith he;) who was ufually by the Catbolicks of that Age, [viz. in Origens time,] called, by way of diftincti

Deum Patrem, qui dianetins folebat ab ejus ævi Catholicis i iπì Tãσ Oeds, ἐπὶ πᾶσι Θεὸς, univerforum Deus, appellari. Sect. 2. cap. 9. § 12.

on

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The Supreme GOD, [or, The GOD of the

Univerfe.]

And again: For which reafon af, viz. because the Father Alone is God of Himfelf, or Self-exiftent;] the Writers before the Time of the Council of Nice, when they mention the Father and the Son together, generally give the Name, GOD, to the Father, filing the fecond Perfon, either the Son of God, or our Saviour, or our Lord, or the like.

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Quam etiam ob caufam, [fcil. quia Solus Pater a fe Deus eft,] Scriptores ifti, (viz. Ante Nicani,) quoties Patrem & Filium fimul nominant, nomen DEI Patri ferè attribuunt; alteram perfonam titulo vel Filii Dei, vel Servatoris, vel Domini, vel aliâ fimili appellatione defignantes. Id. Sect. 4. cap. 1. § 2.

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

73

S XII.

The Son (or fecond Perfon) is not Self-exiftent, but derives his Being or Effence, and All his Attributes, from the Father, as from the Supreme Caufe.

See the Texts, N° 619, 769, 798, 801, 937, 95o, 953, 986, 992.

Notes

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