Son, faith he is Second to nates team exávɣ•Xỳ đƐIÓthe Father, both in Order? + μati, őt de̟xy airía FD because he is from him outsi wales of Ti di aute i and in Dignity, because the Father is the Originaler jake dvdand Caufe of the Sons Being, and the Son is the Pallage and Conducter by and through whom men are 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. Madáμati && redia 037 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 auror] 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, Ne 443, 444, 445, 446, 447,448, 449, 45, 454, 455, 45633 648 207 € SAYŰ BU The The Apoftles directions in the fame particular, N° 462, 464, 482, 483, 487 488, 491, 403, 50, soly 502, 506, 50%, 508, 509, s,513,$17, 518, $19. slurred vtiesia mi bra. The Practice of the Apoftles and of the Church in this Matter, N° 457, 458, 459, 469, 465, 466, 467, 458, 47, 472, 477, 482, 484, 489, 400, 499, 503, 504, sosaus 10μs)16, 532. wen Monte dgaard's been: 43; and beneath $45, 46, 50 and 52. 492, 494 520, 521 See above, . Notes on $ 44. Καὶ ἔτα λαβών, αιγον κα oval al Apol. z. Justin Martyr, defcribing the Practice of the Pri mitive Church: The Priest (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 Christ, and through the Holy Spirit. Ἐσι πᾶσί τε οἷς προσφερό μεθα, ευλογεμορ * ποιητων ἢ πάντων, διὰ ἢ εν αὐτῇ Ἰησᾶ Xes, y did midμáló ❀ dyis. Ibid. Origen, in his Book concerning Prayer, has a long Difcourfe on purpose to All Prayers ought to be ther only, and not direct indeavour to prove, that Προσακτέον το μόνο πο θεῷ ὅλων καὶ πατείο offered to God the Fa- 7 dhavale. Ap xinxalasa ly to the Son or Holy Spield Fraleys, as we rit, but by or through them. The Arguments he makes Anty of wales's ) Na Co, tuxedę nμás s Në maj a ufe of, are indeed most pews an of them not very conclu De Orat. § 50, 51, 52. A a 2 Live: five: But they show the general Notion and PraEtice of the Church in His Time, in their folemn Prayers or Liturgies: And poffibly He himself may mean nothing more, than what he expreffes in his other Works more plainly and distinctly; as in the following paffages. Πᾶσαν μ' ν δέκσιν καὶ προ We ought (fays he) to fend up all Supplication and σχε» κ ἔντευξιν κι ευχαρισί Prayer and Interceffion and αν ἀναπεμπλέον τῷ ἐπὶ πᾶσι Thanksgiving, to the Su-, íà ‡ ¿m ñáílav åsyépreme God over All, των αρχιερέως, εμψύχε λόγο through our High Priest. Senoiμeda y auto F Δεησόμεθα ἢ καὶ αὐτό who is above all Angels, užμsda aurul, xj čvλόγιο καὶ ἐντευξόμεθα αὐτῷ, even him who is the Li. χαριςήσομῳ, καὶ προσευξόμεθα ving Word and God. Tetardápida xalaxiev fæei we may also offer Supplications and Interceffions and Thanksgivings and Prayers, ~ διωάμεθα κατακέειν regexs nuecorežias nj nalaxenoews, contr. Celf. lib.5. to the Word bimself, if we can diftinguish between That which is Prayer ftrictly and directly, and That which is fo figuratively and obliquely. And what he means by This Diftin&tion, he still ̓Αλλὰ * ἕνα θεὸν, καὶ τὰ ἕνα more clearlyexplains afterwards: We worship(faith he) or auto xỳ xózor xỳ eixóra, F theOne God,and his one Sono S'watòv ňμïv incolau or Word or Image,with Sup- odor okboμse megrá[orles plications and Prayers to the τῷ θεῷ 3 ὅλων τὰς ουχὰς utmost of our Power; putting dia up our Prayers to the God of the Universe, through bis only-begotten Son; to home we offer them firft, defiring him, as being the Propitiation for our Sins, to prefent, as our High Prieft, both our Prayers and Sacrifices Thanksgivings] and Interceffions to the Supreme God of the Univerfe. povokues au & eΤον προσφέρομαι αὐτὰς, αξιένα res auriv, inaoμòv örra Háτες αὐτὸν, ἱλασμὸν paslav hus, regayayavas μαρτιῶν προσαγαγεν ἀρχιερέα και ευχὰς καὶ τὰς θυσία ας καὶ τὰς εντάξεις ή πως τις επι roi de contr. Celf. lib.8. Upon 3028 Upon thefe Two paffages of Origen, the Learned Bp Bull thus remarks: I wonder (faith he) that thefe places of Origen fhould of fend the Learned Huetius; in which places (to confefs the Truth) I always thought for my own part, that the Catholick doctrine concerning the Perfon and Office of our Saviour, was well explained. Miror hæcce Origenis loca Viro docto offendiculo effe, in quibus egomet (ut verum fatcar) Catholicam de perfonâ & officio Servatoris noftri doctrinam non malè explicari femper exiftimave-. rim. Defens. Sect. 2, cap. 9. $.15. Chriftus Dominus no And then He adds the following Diftinctions: Our Lord Chrift (faith he) may be confidered in Two Refpects; either as God, or as God-man and Mediator between God and Man. If we confider our Saviour in this latter re fter bifariam fpectari po. teft; quà Deus eft, & quà área five Mediator inter Deum & hominem. Sub pofteriori are fi Servatorem no ftrum fpectes, conftat multis Scripturæ locis atque omnium Chriftianorum confenfu, cultum omnem, quem Deo exhibemus, ipfi per Chriftum Mediatorem exhibendum effe Spect; it appears from many places of Scripture, and the Confent of all Chriftians, that all theWorship which we pay to God, ought to be directed to him through Chrift our Mediatour; and that all the Worship and Honour, which we pay to Chrift, ought to redound to theGlory of God the Father, as Stres, in gloriam Dei PaPaul Speaks in the fecond to tris, (ut loquitur Paulus, the Philippians: For, that Philipp. 2,) omninò Chrift is, in respect of Both bis Natures, the Mediatour between God and Man, (whatever fome of the Ro quin & cultum & honorem omnem, quem Chrifto deferimus, eis dókav der F#α *re dundare: Chriftum verò Mediatorem effe inter Deum & homines utriufque naturæ refpectu, (quicquid Aa 3 12 10 mon a manits urge to the contra ry, is the unanimous doe trine of the ancient Catholick Farbers, and of the Holy Scriptures. quid ex Pontificiis qui- But now if we confider Chrift as God, without regard to his Mediatorial of fice, we may again confider him in two diftinct reSpects either as God, abfolutely, or relatively, as God of God, or the Son of God. If we confider Him The Word,] under the former refpect, Origen, multis in locis in many places clearly profelles, that because of the unfpeakable Excellency of the Divinity, which he has in common with the Father, there is due to him the very fame divine Worship, as to the Father, that is, that we ought in our Mind and inward Thoughts (by which alone we properly worship God) to afcribe all the fame perfections of the divine Nature to the Son, as we do to the Father: See the places (faith be) cited befare in This chapter, viz. Defenf. fidei Nicen. Sect. 2, cap. 9, 8. But if we confider the Son relatively, as he is the Son, and de clare fatetur Origenes, ipfi propter inenarrabili præftantiâ præcellentem Divinitatem, quam cum Patre communem habet, eundem plane divinum cultum, quem Patri exhibemus, omninò deberi; hoc eft, oportere nos mente & conceptione noftrâ (quâ folâ propriè Deum colimus) eafdem divinæ naturæ perfectiones omnes Filio adfcribere, quas patri tribuimus: Repete loca, quæ jim citavimus in hoc capite, $8. Sin Filium intueamur relate, quà Filius eft,& ex Deo Pa tre trabit originem; tum rurfus certum eft, cultum t & |