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primitive Antiquity, we ftanter affirmamus. Defenf.
conftantly a
affirm that it Sect. 4. c. 3. §. 15.
was not the Father, but the Son.

Thus when 'tis faid of Mofes and the feventy Elders, Exod. xxiv, 10, that they faw the God of Ifrael, and that there was under his Feet as it were a pavedwark, &c. it must be understood that they faw, not the Invisible Father, but the Son appearing in the Name and Perfon of the Father.

All which, is much confirmed by St Stephen's Expreffion, Acts vii; 30, 32, that the ANGEL of the Lord [viz. the Angel of the Covenant, the Angel of his Prefence, in whom the Name of God was, and by whom God always fpeaks, upon which account he is ftiled day Des the Word of God,] appeared to Mofes in the Wilderness in a flame of Fire in a Busb; — Jaying, I AM the God of thy Fathers, the God of Abraham, the God of Ifaac, and the God of Jacob.

See No 359,616, 69, 916.

598. Joh. xii, 45. He that feeth me, feeth him that fent me.

See N° 600.

xiii, 11. For he knew who should be

599:
tray him.

600.

xiv; 7, 8, 9, 10, 11. If ye had known me, yet should have known my Father alfo ; and from henceforth ye know him, and have * seen him

Philip faith unto him; Lord, fhew us the Father, and it fufficeth us.

Jefus faith unto him; Have I been fo long time

time with you, and yet haft thou not known Me, Philip? He that hath * feen me, hath seen the Father; and how fayft thou then, Shew us the Father.

Believest thou not, that I am in the Father, and the Father in Me? The Words that I speak unto you, I fpeak not of myself; but the Father that dwelleth in me, He doth the Works.

Believe me, that I am in the Father, and キ the Father in Me.

If ye had known Me, ye should have known my Father alfo] The Meaning of This, is explained, Mat, xi, 27, Neither knoweth any man the Father, fave the Son, and he to whomsoever the Sen will REVEAL him: And Joh. i, 18, No Man hath feen God at any time; the only-begotten Son, which is in the Bofom of the Father, he hath DECLARED him: And I Job. ii, 23, Whosoever denieth the Son, the fame hath not the Father; but he that acknowledgeth the Son, hath the Father alfo: And Joh. xii; 44, 45, He that believeth en Me, believeth not on me, but on him that fent me; and he that feeth me, feeth him that fent me. The Will of the Father, is as perfectly made known by the Son, as if they Both were but One and the fame Perfon. The Words that I Speak unto you, (faith our Saviour, ver. 10th of this Chapter,) I speak not of my felf; but the Father that dwelleth in me, He doth the Works. See N° 555. When our Lord declares (fays a very antient Writer of the Church,) that if ye had known Me, ye fhould have known my Father

S

Quod enim dixit Dominus, Si me cognoviftis, & patrem meum cognoviftis, & amodo noftis illum, et vidiftis illum; non fic dixerat, ut fe Patrem vellet intelligi;

fed

alfo; and from henceforth ye know him and have feen him; he does not mean fo to be underStood, as if He himself were the Father; but, that whefoever comes to the Son of God with a full and firm Faith and a tru

fed quoniam qui penitus &
plenè & cum totâ fide & to-
tâ religione acceffit ad Dei
filium, omnibus modis per
quem fic
ipfum filium, in
credit, ad Patrem perven-
turus fit, eundemq; vifurus.
Novatian. de Trinit. cap. 28.

ly religious difpofition of Mind, fhall certainly by the Son, in whom he so believeth, be brought to and behold the Father.

*He that hath feen Me, hath seen the Father.] Thefe Words do not fignify, that He who hath feen the Perfon of Chrift, hath feen the Perfon of the Father: For then it would follow, that the Humanity of Chrift, (which was All that was vifible in the liteBut the ral fenfe,) was the Perfon of the Father. Meaning is: He that hath feen the Power of Christ, hath feen the Power of the Father; he that hath known the Will of Chrift, hath known the Will of the Father: For fo our Saviour himself explains it, ch. xii; 44, 45, He that believeth on Me, believeth not on me, but on Him that fent me; and he that SE ETH Me, SEETH him that fent me: And ver. 10th of This chapter; I Speak not of my self; but the Father that dwelleth in me, he doth the Works. The Perfon of the Father, no man hath feen, nor can fee, 1 Tim. vi, 16: No Man hath feen GOD at any time, Joh. i, 18: Not that any Man hath feen the FATHER, Joh. vi, 46: Te have neither heard his Voice, nor feen his Shape, Joh. v, 37: But he that hath feen Him who is the Image of the Invisible God, (Col. i, 15,) hath feen all that can be Seen of God; And he that has heard Him who is [ô λóy Des, Rev. xix, 13, and Job.i,1,]

the

the Word, the Oracle, the Revealer of the Will of God; has heard All that can be Heard of God.

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Omnes viderunt in Filio
Patrem; Invifibile etenim
Filii, Pater; vifibile autem
Patris, Filius. Lib. 4. cap.
14.
Father, is the Son.

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All men (faith Irenæus) have feen the Father in the Son: For That which is Invifible of the Son, is the Father; and All that is Vifible of the And Origen We worship (faith he) the Father of Truth, and the Son who is the Truth; being indeedin Subfilence, Two real diffinit Perfons, but in Confent, and Agreement and Samenes of Will, they are One: So that He who hath Seen the Son (the Brightness of the Glory, and the Express Image of the Perfon of GOD; has in Him, (who is the Image of God) feen God. And Alexander, Bi

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Θρησκεύομαι ἐν τ παλέ δαληθείας, και τ ὑὸν ἢ ἀAnderar, orta dúo Theλήθειαν, ὄντα δύο τη ξάσει πράγματα, εν ἢ τῇ ο ὁμονοία και τη συμφωνία κ τῇ Taulótnli +68λnμalQ. ws * έωρακότα ἳ ὑὸν, (ὄντα αTaizaoμa & Sons, 2 xαegutegiadoras ρακτήρα υποςάσεως Je,) Ewegnivou is QUTS (övli cixón & Jes) † Oeóv. Contra Celf. lib. 8.

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τὸ, Ἐγὼ καὶ ὁ πατ

fhop of Alexandria; τὴς ἓν ἐσμεν· ὅπερ φησίν ὁ

When our Lord (fays he) declares, I and my Father are One; he does not mean

to afirm that Himfelf i the Father, or that the Two diftint Sub@fences are One; but that He is the perfect Image of the Father, and the Express Refemblance of That first Original. And therefore when Philip earneftly defired to fee the Father,

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ne, & waring Eautov αναγορεύων, ἐδὲ τὰς τῇ στιςάσει δύο φύζεις μίαν 1) gapni wv, & άλλακτα εἰκων wasos Tuyyavar, i fwęwlow inTUT & Xaqanтhg' Dev is TW TYVINAUTα TOθέντι ἰδεῖν Φιλίππω, ἀφθό νως δ κύρια εμφανίζει πρὸς ὃν λέγοντα Δεῖξον ἡμῖν

our

Lord manifeftly * πατέρα, λέγει· ὁ έωρα Powed him unto him,ma- κώς με, εώρακε τ πατέρα king him this Reply, (when he had faid, Show us the us the Father, He that hath feen Me, hath feen the Father, namely,the Father being Jeen, as in a Pure Glafs, in his Lie ving Divine Image: which Likeness the Holy Men alfo in the Pfalms express,

ὥσπερ δι ̓ ἐσόπτες ακηλιδώ τε κ ἐμψύχε θείας εἰκόν@ αυτό, θεωρεμώς πα ζός· ὅν ὅμοιον & ψαλμοῖς δι ἁγιώτατοι φασίν, Ἐν τῷ φωτί σε ὀψόμεθα φως. Ερίβ. ad Alex. apud Theodorit, Lib.

I,C.4.

Saying, In thy Light we shall fee Light.

And Athanafius:When Ὁ ἑωρακὼς ἐμὲ, ἑώρα our Lord (fays he)afirms, κε † πατέρα· ἐν ἑαυτὸν

He that hath feen Me,

he

hath feen the Father: be ε τ πατέρα φάσκων· πῶς does not means that He w, t sealov, αλλά τοις αραιον; Himfelf was the Father; τον, οἷς τ πατέρα. Ποσει For how can that be, fec. ρήκει γδ, Ει ἐγνώκειτέ με, feeγδ,Ει ing the Father is Invible ? καΐ πατέρα με ἄν ἔδειτε. But, that He was fuch Contra Sabellianos. as the Father is: For fo he had before faid, If

ye had

known Me, ye fhould have known my Father alfo. And again: If a Man (fays he) after feeing the Image of the King, Jhould defire to See the King Himfelf; the Image might fay unto him, r and the King are One; for I am in Him, and He in Me; And what you fee in Me, That you fee in Him ; and what you fee in Him, That you fee in Me. He therefore that pays Refpet

Τῷ θέλοντι με τα εικόνα θεωρησαι τ βασιλέα, εἴποι ἂν ἡ εἰκὼν, Ἐγὼ καὶ ὁ βασιλεὺς ἓν ἐσμορ· ἐγὼ γδ εν ἐκείνῳ εἰμὶ, κακείνΘ. & ἐμοι καὶ ὃ δρᾶς ἐν ἐμοί, τ8. το ἐ ἐκείνῳ βλέπεις· καὶ ὁ ἑώρακας ἂν ἐκείνῳ, τ8το βλέπεις αν ἐμοί· δ γέν πος σκυνῶν ἢ εἰκόνα, ο αυτ προσκυνε βασιλέα· ἡ γ

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