Notes on S 41. 1. And in the Spirit of God, (faith Irenaeus ;)who hath revealed the Difpenfations of the Father and the Son to men in all generations, according to the Will of the Father. Καὶ εἰς τὸ πνεῦμα τὸ θεῖ, το τὰς οικονομίας πατούς τε και 4 onnvocaτev nat' ixáslu Αυεὰν ἐν τοῖς ἀνθρώποις, και θὼς βέλε) ὁ πατήρ. lib. 49 i c. 62. Pater enim conditionem fimul & Verbum fuum portans, & Verbum portatum a Patre, præftat Spiritum omnibus, quemadmodum vult Pater. And again: The Father (faith he) Supporting both the whole Creation and his own Word, and the Word Supported by the Father, do [each of them] bestow the, Spirit upon All, according to the Will of the Fa ther. And fo the Father is shown to be the One God, who is above Alland through All and in All: [Above all, by Himself, (as the fame Author afterwards expounds it ;) Through all, by his Son; and In all, by his Spirit.] Et fic Unus Deus Pater oftenditur, qui est fuper omnia, & per omnia, & in omnibus. lib. 5, cap. 18. The Holy Spirit, as he is Subordinate to the Father; fo he is alfo in Scripture reprefented as † Subordinate to the Son, both by Nature and by the Will of the Father; excepting cepting only that he is defcribed as being the * Conducter and Guide of our Lord, during his State of Humiliation here upon Earth. + See the Texts, No 11981209. *See the Texts, No 998, 999, 10021008, 1010, 1020,1022. § XLIII. Upon Thefe Grounds, abfolutely Supreme Honour is due to the Perfon of the Father fingly, as being Alone the Supreme Author of all Being and Power. See the Texts, No 442-532. 5o, Notes on § 43. This is evident; because Honour or Worship being nothing else but a Solemn Acknowledging thofe Attributes to belong to a Being, which are indeed his peculiar Properties; 'tis plain that the Perfon of the Father, being alone Self-existent, Independent, unoriginated, and abfolutely Supreme, can alone be honou red as Self-exiftent, Independent, unoriginated and abfolutely Supreme. Thus therefore (faith Irenæus) our Lord manifestly shows us the True Lord and One God, which Sic igitur manifeftè oftendente Domino, quoniam Dominus verus & Unus Deus, qui a Lege de was declared by the Law. For he shows us that the God whom the Law declared, is the Father; who Alone is to be served alfo by the Disciples of Chrift. [His Meaning is not, that declaratus fuerat. Quem enim Lex præconiaverat Deum, hunc oftendit Pa trem, cui & fervire foli oportet difcipulos Christi. lib. 5, cap. 22. the Father Alone is to be ferved, exclufive of the Son; but that He alone is to be ferved as ftrictly and abfolutely Supreme; and that to His glory muft redound even the acknowledging of Chrift to be Lord.] Ουκέν τη ρομ άγυνήτῳ πα τε οικεῖον ἀξίωμα φυλακτέον, undeva FED OUTS & ACTION RE γοντας• τῳ ἢ ὑῶν ἁρμόζεσαν τιμίω Σπονεμητεόν, ἢ ἄναρχον ay To Hatey's Hurnov ανατιθέντας. — Τῇ εἰκόνι και xαextñel F #ateìs, åπɣκριβωμθύτω εμφέρειαν και πάν τα ανατιθέντες· τὸ ἢ ἀγώνε τον τῷ πατρὶ μόνον ἰδίωμα παρείναι δοξάζοντες, ἅτε δὴ καὶ wating us μtilor usos. An αὐτὸ φάσκοντα * σωτής, πατής με μέζων με pud Theodoret. lib. 1. c. 4 And Alexander Bishop of Alexandria: We ought therefore (faith he) to reServe to the Unbegotten Father bis peculiar and proper Dignity, affirming 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 Likenes 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 [regriμba Trç] more honourable, and bus [μei(ov džíwμa] 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 δεύτερο το A a Son, faith he, is Second to the Father, both in Order, because be is from him; and in Dignity, because the Father is the Original and Caufe of the Sons Be ing, and the Son is the, did wow if evos Passage and Conducter by Ceas xog. contr. Eurom. and through whom men are lib. 3. brought to God even the Father: That the Spirit is Second likewife [both in Order and Dignity] to the Son, is the Doarine of Piety. 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 autor] to Him, (that is, to whom as Supreme, we are to direct all our Services ;) and but One Lord Jefus Chrift. by whom are all things which come from the Father to us, and through whom alone we find accefs unto Him. Difc. on 2 Pet. For the fame Reafon, All Prayers and Praifes 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, 445, 446, 447,448, 449, 45o, 454, 455, 456. The -The Apoftles directions in the fame particular, No 462, 464, 482, 483, 487, 488, 491, 493, 500, 501, 502, 506, 507, 508, 509, 511,513,517, 518, $19. The Practice of the Apoftles and of the Church in this Matter, N° 457, 458, 459, 460, 465, 466, 467, 468, 47, 472, 477, 482, 484, 489, 490, 492, 494 ·499, 503, 504, 505, 510, 516, 520, 521 See above, 532. 43; and beneath $45, 46, 50 and 52: Notes on $ 44. མ Καὶ ἦτο λαβών, αινον και Soar Twalei W onwv. Sic vial F ÿÿ x) F ardμα τα ἁγία ἀναπέμπει μαλα Apol. z. Justin Martyr, defcribing the Practice of the Pri mitive Church: The Prieft (fays he) receiving the Offerings, fends up Praise and Thanksgivings to the Father of all things, through the Name of the Son and of the Holy Spirit. Again: And in all our Oblations, we give Praife to the Creator of allThings, through his Son Jesus Chrift, and through the Holy Spirit. Ἐπι πᾶσι τε οἷς προσφερό μεθα, ευλογέρων * ποιητ walwv, dice & yo aute 'Ino*· xes, i dia mdpalo dyis. Ibid. Origen, in his Book concerning Prayer, has a long Difcourfe on purpose to indeavour to prove, that All Prayers ought to be offered to God the Father only, and not directly to the Son or Holy Spirit, but by or through them. The Arguments he makes ufe of, are indeed moft of them not very conclu Προσακτέον μόνῳ της 7önwr xj walei. Ag Live: |