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Again: Not, as GOD 'Oux, i one main cutis : himielf is far above All, θεος υπεράνω πάντων, έτω και fo allo is the way to Chrift ή προς τατον δδδς πόρρωθεν far off and beyond us. rj Ewtev riuão cair. Ibid.

Again : Concerning the Περί η αιτία υπάρξεως το
eternal Existence of the yã xj To nyeupato Owo .
Son and the Spirit, with contr. Sabellianos.
GOD.

Again: When you reason "Οτε διανοή περί Θεέ, και τα
concerning GOD, and róge, xj Fő nyeupato. Ibid.
the Word, and the Spi.
rit.

Again: By the Son, and Δια ο υ και εν πνέυματι in the Spirit, did GOD τα πάντα ο Θεός συνερήσατο και create, and does preserve ouréxas doamundtl... Ibid. all things.

And again : The Spirit T8 5 πνέυματα όντα εν being in the Word ; ' 'tis tu nógan waev óv en a's sj er manifest that consequently Tech osm doce Bš aózy to through the Word, it was sveŪua. Epift. 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 est is the Son; but the Head, principium Christi, Deus. which is the Original of apud Hilar. de Synod. Cbrift, is GOD.

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

And Bafil: As there Ως πολλοί και οι, άς 3 και are many Sons, but One can devos vós, Štw xãy tráve properly the True Sons. So, ta aignto in 78 Osz, , thougb all things may be danc'xveis o vos en Tš Jef, xj said to be from GOD, yet TveŪuc in f tesão ó ú' yès the Son is in a peculiar i ñ rate's Joventős, To

πνεύμα

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

Again : But the Title of 'Αγέννητον 5, έδες έτως έξω Unbegotten, (or Self-exi- Tartinas Para po cegrav, ös stent,] no man can be so Toruñows & Teegv ansiv Oiš abfurd as to prefume to give ή όλων προσαγορεύσαι

» αλλά to any other than to the Su. Maalide üür.contr. Eunom. 1. 3. preme GOD; no, not even to the Son bimself.

And Theod. Abucara, "Οθεν οι υπός ολοι, και πάσα cited by Bibot Pearfom : xedày iyia Yegì, bạn The Apostles (faith he) and Zin, ó Oids, štws STOMÚTWs zij almost All the Scriptures, é diceiswsa sj as imitav ovn when they mention GOD mpdev, xj xweis ideuar absolutely and indefinite

τσος ατικά, και πατερα δηλοί. ly, and commonly with an Article [é Oids,] and

Abucara Opusc. without any personal distinction ; mean the Father. And, among modern

Ingenuè tradimus xed Divines, Calvin: We free- úniegxiv Dei nomen Patri by confess, (saith he,) that propriè ascribi. Calv. in the Name, GOD, by way Valent. Gent, of Eminence, is properly ascribed to the Father.

And Flac. Illyricus : Obfervandum autem 'Tis to be observed, (faith est, quòd plerumque Pauhe, ) that Št Paul in bis lus in suis epiftolis nomen epistles commonly Ailes 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 Redemptionis, mystery of our Redemption, Patri summa dignitas ut the Supreme Dignity is ao Vero Deo tribuitur.. Scribed to the Father, as Hæc est causa quòd in tbe True God. And novo Testamento pleruni

que

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

And the learned Bishop Pearson : It is to be observed, (faith hey) that the Name of GOD, taken absolutely, 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 Chrilt 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 he 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 so 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 as the Aserrion of the Unity. p. 40.

Again: As we believe there is a God, and That God Almighty; as we acknowledge That same GOD 10 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 Chrift

And the learned Bishop Deum Patrem, qui dia. Bull: God the Father, (faith xPIT ixãs folebat ab ejusævi he;) who was usually by Catholicis ó éri mãos oeds, the Catholicks of that Age, univerforum Deus, appel(viz. in Origens time,] lari. Se&t. 2. cap. 9. $ 12. Called, by way of diftinéti

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

And again: For wbich Quam etiam ob caureason alfo, (viz. because fam, [ícil. quia Solus Pathe Father Alone is God ter a se Deus eft,] Scripof Himself, or Self-ex- tores ifti, (viz. Ante Niiftent;] the Writers before cæni,) quoties Patrem & the Time of the Council of Filium fimul nominant, Nice, when they mention nomen Dei Patri ferè the Father and the Son to. attribuunt; alteram pergerber, generally give tbe fonam titulo vel Filii Dei, Name, GOD, to the Fa- vel Servatoris, vel Domini, ther; stiling the second vel aliâ fimili appellatione Person, either the Son of designantes. Id. Sect. 4. God, or our Saviour, or

cap. I. $ 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, &c. Letter from Dr P. to the Bp of R. in Vindicat. of his Serm. on Trinity-Sunday, pag. 21.

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

See the Texts, No 619, 769, 798, 801, 937, 950, 953, 986, 992.

Notes

Notes on S 12. Thus Bafil: But the Ti

'Αγέννητον δε, έδεις έτως tle of Unbegotten, [or kĘw parterãs 632 po gegrov, Self-existent,] no man can άσε τολμήσαι έτερον πλήν το be so absurd as to presume Oss Tūv Örwy apoo ay opeão de to give to any other than and use ode jóv. contr. to the Supreme God; no, Eunon, lib.

3. not even to the Son bimself.

And the learned Bishop Qui filium propriè dici Bull: They (says he) who posle dvróbcov, hoc est, a contend that the Son can Seipso Deum, pertinaci ftuproperly be stiled God of dio contendunt: Hæc senHimself, Cor Self-exist- tentia—Catholico conent;] their Opinion is con- sensui repugnat. Defens. trary to the Catholic Do. Sect. 4. cap. 1. $7. Strine.

And again: The Council Ipfa Synodus Nicæna of Nice it self decreed, decrevit, Filium effe Deum that the Son was only God de Deo: Qui verò Deus de of God: Now He ibat is Deo eft, dici non poteft only God of God, cannot a Seipso Deus sine mani. without a manifest contra- festa contradictione.diction be said to be God Piam ac ftudiofam juvenof Himself, [or Self-ex. tutem feriò hortor, ut a istent.] I earnestly spiritu fibi caveat, ex quo exbort all pious and studi- talia profecta fuerint. Ibid. ous young Men, to take $ 8. beed of such a Spirit, from whence such things as these (viz. ridiculing the distinction between God Self-existing, and God of God,] do proceed.

See above, øs; and below, $ 34.

X

S XIII.

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