rives his Original from the Father; then it is certain again, that all the bonour and Worship, which we pay to Him, muft redound to the Father, and be referred ultimately to the Father, as the Fountain of Divinity.

& venerationem omnem, quem ipfi deferimus, ad ci nstad Patrem redundare, in ip fumque, ut nflu demo θεότητα ultimò referri. Id. ibid.f

But now,

1

confidered this latter Diftinction, between the Son

§11, fome remarks upon That passage of 2 See above

Μίαν αρχων διδαμο, τον re huiscgòv aöyor quonor εχ ἕτερον τινα τρόπον ἔχειν deornT, Move O, διὰ τὸ ξ αὐτὰ πεφυκέναι. δι rat. 3. contr. Arianos. GU

confidered as God abfolutely, and the fame perfon confidered as God relatively, as God of God," or the Son of God; This Diftinction (Ifay,) has not only no Foundation in the Nature of Things, (for Chrift is manifeftly no otherwife God, than as he is God of God?) nor in the Writings of Origen, (for He fpeaks every where uniformly concerning This Matter; See above in contr. Celf. lib. 5, which our very Learned Author principally refers to in making This Diftinction :) but it is contrary alfo, even to the doctrine of Athanafius, (who affrms that we acknowledge One only Original of Things, and that the creating Word has no other Sort of Divinity, but That of the Only God, as being derived from Him ;) and directly contrary to this excellent Authors own express doctrine, in his whole Fourth Section, and in other places: where he affirms that thofe Authors contradict themselves, who contend that the Son is from the Father, only as he is the Son, not as he is God; and that his perfonality only, nor his effence or divine Nature, is derivative from

Aiunt Filium à Deo Patre effe, quà Filius eft, non quà Deus eft; perfonam, non effentiam five naturam divinam, à Patre accepiffe. Atqui hoc fibi ipfi contrarium eft. Defenf Sect. 4, cap. 1. § 7.

Quod omnis Filii honos, in Deum Patrem, qui ipfum genuit,redundet. Sect. 4, cap. 4, § 5.

from the Monarchy of the

the Father and where he declares, (fpeaking of Chrift, not as Man, but as God, that All the Honour Paid unto the Son, redounds to God the Father, who begut him; and commends Origen for alleging this very Thing as an Argument, to prove that the Chriftians did not derogate Father and teftifies that the Notion of the Antient Chriftians was, that the Glory of the Father was manifested by the Son; and that All the Honour of the Son redounds to the Father as the Fountain of Divinity.

:

To mention but One place more, of the fame Learned Author: What need I add (faith he) that This pre-eminence of the Father, is acknowledged even at This day, in all the Liturgies of the Catholick Church. For both in the Doxologies we glorify God the Father in the first place, (as Juftin Martyr Speaks,) and almost all Prayers alfo are put up directly to Him. Concerning which matter, remarkable are the words of Petavius, in Answer to Crellius concerning the Holy Spirit: Tis in vain (faith he) that Crellius

Intelligentes fcilicet, per Filium Patris gloriam ma❤ nifeftari; omnemq; Filit gloriam ad Patrem, ut Fontem divinitatis, redundare. Sect. 2. cap. 3, § 6.

Quid, quòd hæc Patris toxin omnibus Catholicæ Ecclefia Liturgiis hodièq; agnofcitur. Nam & in dogonious Deum Pa δοξολογίας trem ἐν πρώτη τάξει (ut Juftinus loquitur) glorificamus; & preces plerafq; ad ipfum dirigimus. Qua de re notatu fanè digna funt Petavii, Crellio de Spiritu Sancto refpondentis, verba; (de Trinit. lib. 3, cap. 7, §15.) Nam, inquit, quòd ad Spiritum Sanctum preces in Ecclefia publicè ferè non diriguntur, fruftrà ex co calumniam ftruit Crellius; fiquidem, veteri ex usu, pleraq ad Pa

trem

trem referuntur. Atq; ita decretum legimus in Cartha ginenfi tertia Synodo, canone 23, ut cùm ad altare affistuur, Semper ad Patrem dirigatur oratio. Nimirum, quia tunc Chrifti corpus, five homo Chriftus, offertur; ac veteris & cruenti Sacrifici memoria celebratur; æquum eft ad Patrem, velut Au&torem ac Principium, referri onnia: uti fummum imitemur Sacerdorem & Ponti ficem Chriftum dominum,qui tum omnia dicta factaq; fua Patris ad honorem referre folebat, tum in illo poftremo facrificio tradidit femetipfum pro nobis oblationem hoftiam Deo in odorem fuavitatis. Sect. 2, cap. 9, $15.

thinks to draw any Argument, from the Church's hardly directing any of her publick Prayers to the Holy Spirit For almost All Prayers are, by antient uSage, directed to the Father. And fo we find it decreed in the Third Council of Carthage, canon the 23d, that when the Priest ftands at the Altar, he should direct his Prayer Always to the Father. The Reason is; b. saufe the Body of Chrift, or the Man Chrift, being then offered; and the Memory of that antient and bloody Sacrifice, celebrated; it is but fit, that All bould be referred to the Father, as the Original Author of All: That fo we may imitate Christ our Lord and great High-Priest, who as at all other times be directed all his words and actions to the glory of his Father, fo particularly in that last Sacrifice delivered himself up to God for us an offering and oblation for a Sweet-smelling favour.

To the fame purpose, the judicious Mr Mede, in the place before cited: To Us Chriftians (faith he) there is but One Sovereign God, the Father, of whom are all things, and we [as autor] to Him, (that is, To whom as Supreme, we are to direct All our Services;)) and but one Lord Jesus Christ, all things which come from the Father to whom alone we find Accefs unto Him. ii, 1.

by whom are Us, and through Difc. on a Pet.

2

And

And the Learned Bp Wake: [The Lords Prayer (faith be) teaches us that we should Pray to God ONLY, and to Him as our Father, through Jefus Christ our Lord. Comments on Church Catechs pag. 130, 131 [The Meaning is not, that Prayers may not at all be offered to the Son; but that they must always ultimately be directed to God only, as our FATHER, through Christ.]

Pard And most fully, the Office for Ordaining of Priests, in the Exhortation to the Perfons to be ordained, thus expreffes the fame Notion: [That you will Continually pray To God the Father, By the Mediation of our only Saviour Jefus Chrift, for the heavenly affiftance of the Holy Ghost.]

And upon the fame Account, whatever Honour is paid to the Son who redeemed, or to the Holy Spirit who fanctifies us, muft always be understood as tending finally to the Honour and Glory of the Father, by whofe good pleasure the Son redeemed, and the Holy Spirit fanctifies us.

See the Texts, No 450, 452, 453, 463, 465, 469, 471, 474, 475, 476, 478, 485, 486, 497, 512, 514, 515, 800, 810, 811, 826, 837, 840, 895, 919, 926, 927, 934, 955,956, 961, 964,971,975, 977, 980, 994. And N, 761, 811, 826, 837, 841, 849, 851, 863, 890, 945, 950, 975, 982.

And No 756995, 1148 1197.
See above, $37, 43, 44; and below, § 46, 52.
Notes

Notes on S 45 of

УЗИО

That according to the goodna Xers Inds a nuci n pleasure of the Invisible Fa-uw, n) ©:~, i owrnes y Bar ther. (faith Irenæus), cue ry knee should bow to Jesus Christ our Lord and God and Saviour and King.

And the learned Bishop Bull: 'Tis evident (faith he) that all the Worship and Honour which we pay to Chrift, ought to redound to the Glory of God the Father; as St Paul speaks in the 2d to the Philippians.

ho Quin & cultum & honorem omnem, quem Chrifto deferimus, eis d'éEar der f waless, in gloriam Dei Patris (ut loquitur Paulus Philipp. ii,) omninò redundare. Defenf. Sect. 2, c. 9, § 15.

But these paflages may be understood of Chrift, as Mediatour and Incarnate: Thofe which follow, are spoken exprefly of his Divinity.

Nihil enim nifi natum habet Filius; & geniti honoris admiratio, in honorem generantis eft. Ceffat ergò opinio contumeliæ, cùm quicquid ineffe Filio Majeftatis docebitur, id ad amplificandum poteftatem Ejus, qui iftiufmodi genuerit,redundabit. De Trinit. lib. 4.

o The Son (faith Hilary) bath nothing but what is Derivative; and the Great nefs of the Honour of Him which is begotten, is to the Glory of Him which begat: There is no room therefore to object, that we derogate from the Majefty of the Father; feeing that whatever Majefty we ball afcribe to the Son, must all redound to the magnifying of the Power of Him, who begat a Son of fuch Divinity and Majesty.

And the Learned Bp Certum eft, cultum &