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Son, faith hezi is second to 104TRÒSITISH dvojaca. the Father, barb in Order + hætur óTI de xanh xarici because I be is from bim lowFő ó taljes og ÓTI di qurt si and in Dignity, because myoso xej Terazwyn cred's the Father is the Original i Dede xj tatées To dydi. and Cause of the Sons BB- Me dibraduati d d teediese ing, and the Son is the so više asiswa ochot Passage and Condukter by : Cosas abg . contr.-Eunom. and through whom men are lib. 3.
03? brought to God even' the
That the Spirit is Second likewife [both in Order and Dignity] to the Son, is the DoZrine of Piety.
And the Learned Mr Mede: To Us Chriftians (faith he), there is but One Sovereign God, tbe Fatber, of whom are all things, and we [t's autor] to Him, (that is, toombom as Supreme, we are to direct all nur Services,) and but One Lord Jesus Chrift, by mbani are all things wbich come from tbe Farber to us, and through whom alone we find accefs unto Him. Disc, on 2. Pet. ii, 1.
S XLIV. biti and for the fame Reason, All Prayers and Praises ought primarily or ultimately to be directed to the Person of the Father, as the Original and Primary Author of all Good. ms See the Texts, which contain, * Our Saviours directions in This particular. No 443,444 445 4462 447,448, 449, 451, 454, 455,
->. The Apoftles directions in the fame, particular,
5128 po rrini Ni har The Practice of the Apoftles and of the Church in this Matter, N° 457, 458, 459, 469, 466, 406, 467, 468, 472, 472, 477, 482, 4849 489 490, 492 494
499, 503, F04 FOSETI@:)16, $20, 521
misita (AgaOrdt het See above, $ 43; and beneath $ 45, 46, so andre,
Katowy yor X
Again: And in all our 'Eat tūsi ti ole egoceey Oblations, we give Praise me faz érthog stelle om foul to the Creator of all Things, velveovi see už au fo. Pinot through bis Son Jesus Xest, xg die tyd val så Christ, and ibrough tbe ázis. Ibid. Holy Spirit.
Origen, in his Book concerning Prayer, has a long Discourse on purpose to indeavour to prove that All Prayers ought to be Προσεκτέον μόνο το offered to God the Fa. Jom 7 8x W xj talek. 'Apie ther only, and not diret. Xrepro ty Tous mouches xalassly to the son or Holy Spi. Bivio telesne teme na ten rit,but bgor. througbthem. sexñtoi loro ndege o com The Arguments he makes torte, kur page hues i Medija use of, are indeed most di dekregéws nje markirito of them not very conclu. De Orat. $50, 51, 52
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sive: But they show the general Notion and Praetice of the Church in His Time, in their solemn Prayers or Liturgies : And possibly He himself may mean nothing more, than what he expresses in his other Works more plainly and distinctiy; as in the following passages.
We ougbt (says he) to Πάσαν ' δέησιν και σesSend up all Supplication and odxls xj kreučev rj érzemersiPrayer and Intercession and αν αναπεμπλέον τω οπι πάσι Thanksgiving, to the Su- Osc, doces Fim tehlovelyépreme
God over All, λων αρχιερέως, εμψύχε λόγο through our High Priest xj Isto Aenobusda of zij avrši who is above all Angels, wózao xj čvleugóusicaired, zij évo even bim who is the Li- χαριτήσομδυ, και προσευξομεθα ving Word and God. Tet
5,εαν διωάμεθα καθακέειν δει we inay also offer Supplica, negdeuxñs xvedoreti as xej naletions and Intercessions and
żeńcems, contr. Cell. lib.s. Thanksgivings and Prayers, to the Word bimself; if we can distinguish between That wbich is Prayer strictly and directly, and That wbicb is so figuratively and obliquely.
And what he means by This Diftin&ion, he still more clearlyexplains after 'Anna dva tedy, xy erot wards:Weworship(faith he) údr avrš rý názov xj sixéra, theOne God,and bis one Son To Swathy suir insgíais vý or Word or Image with Supe eğleoeoi olbojelera regresortes plications and Prayers to the TuS Jem Se one this coxa's utmost of our Power; putting dia Moroglüss was stopup our Prayers to the God you tregopéegele aitas, hitro of the Universe, through tes wris, in copày ērta bis only-begotten Son ; to taglio hutsmegtayayara's whom we offer them forft, dexeepéa xj cuxas xej Tas Juría defiring bim, as being the
ας και τας εντάξας ή του επι Propitiation for our Sins, to mãos seño contr. Cel. lib. 8. present, as our High Priest, both.omt. Prayers and Sacrifices [ Thanksgivings) and Interceffons to the Supreme God of the Universe.
Upon these Two passages of Orijen, the Learned Bp Bull thus remarks: I
Miror hæcce Origenis wonder (saith he) that there loca Viro docto offendi. places of Origen fhuld of. culo efle, in quibus egofend the Learned Huetius; met (ut verum fatcar) Ca. in which places (to confess tholicam de personâ & the Truth, I always tbought officio Servatoris noftri for my noon part, that the doctrinam non malè exCatbólick doctrine concer- plicari semper existimave-. ning the Person and Office rim. Defen. Set. 2, cap: of our Saviour, was well
9, S.IS. explained.
And then He adds the following Distinctions: Our Lord Chrift (faith he) Christus Dominus no. may be considered in Two fter bifariam spectari po: Respects ; either as God, teft; quà Deus est, & or as God-man and Medi
quà say pagd five Meator between God and diator inter Deum & hoMan. If we confider our minem. Sub pofteriori Saviour in this latter re
gére si Servatorem noSpect; it appears from many frumspectes,conftat mula places of Scripture, and the tis Scripturæ locis atque Consent of all Christians, omnium Christianorum rbat all theWorship which we consensu, cultum omnem, pay to God, ought to be dir quem Deo exhibemus, ipre&ted to bim through Cbrift, li per Christum MediatoBut Mediatour; and that all rem exbibendum effe ; the Worsbip and Honour, quin & cultum & honorem which we pay to Christ, omnem, quem Chrifto deought to redound to the Glo- ferimus, sis S6E xv 356 *ry of God the Father, as St teis, in gloriam Dei PaPaul
speaks in the second to tris, (ut loquitur Paulus, the Philippians : For, that Philipp. 23) omninò reChrist is, in respect of Both dundare: Christum verò bis Natures, the Media. Mediatorem effe inter Detour between God and Man, um & homines utriusque (whatever fome of the Ro- naturæ respectu, ( quic
190 110 901U-1B
manits urge to the ..conira. quid ex Pontificiis quia rygd is the unanimous doe dam contrà obganniant,) Etrine of obe ancient Carbo- veteres Catholici Patres lick Fa bers, and of the cum Sacris Scripruris uno Hely Sriptures.
ore docuerunt. But now if we consider Quòd fi Chriftum intueaChrift, as God, without re
mur ut Deum, extra Me. gud to his Mediatorial of diatorii officii respectum; face; we may again consider rursùs duplex cjusdem him in two distinct re consideratio nobis occur. Speds; either as God, ab- rit: Nam vel abfolutè, ut solutely; or relatively, as Deus, spectatur ; vel ré God of God, or the Son latè, ut Deus ex Deo,
five of God. If we consider Dei filius. Sub priori conHim (The Word,] under fideratione fi respiciamus the former respect; Origen négo', mulcis in locis in wany, places clearly pro- clarè faretur Origenes,ipfelles, that because of the fi propter: inenarrabili unspeakable Excellency, of præftantiâ præcellentem the Divinity, which bebas Divinitatem, quam cum in commonwith the Father, Patre..communem habet, there is due to him the very cundem planè divinum same divine Worship, as to cultum, quem Patri exthe Father; that is, that hibemus, omninò deberi; we ought in our Mind and hoc eft, oportere nos meninward Thoughts (by which test conceptione noftrâ alone we properly worship (quâ folâ propriè Deum God) to ascribe all the same colimus) eafdem divinæ perfections of the divine naturæ perfectiones omNature to the Son, as we res Filio adfcribere, qi as de to the Father : See the patri tribuimus: Repete places (faith he) cited be- loca, quæ jim citavimus fore in This chapter, viz. in hoc capite, s 8. Sin Defenf. fidei Nicen. Sect. Filium intueamur relatè, 2, cap., 9, 18. But if we qui Filius eft, & ex Deo Page confider the Son relatively, tre trabit originem ; tum as he is the Son, and de- rursus certum eft, cultum