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is prædi

That Sense as the Father who is from None; but is

God, of God &c. Ibid, 7

Again: He is not indeed God the Father, or God from None, AUTÓJEG :. (In That Sense, we believe in One God, the Father Almigbry; and to Us there is but One God,the Father as the Apostle speaks, 1 Cor. 8,6; And Cbrift is the Son of this God the Fatber, wbo bad bis Being and Nature from bim :) But be is God of God, &c. Serm. on Sept. 21, 1696 ; pag. 87,

Again: The Father (faith he) is the Only Self-exiAtent, unoriginated Being; and fo, in the words of a Right Reverend and. Excellent Perfon, God in the highest Sense. --The Word Deus, [God,] as it fignifies a self-existent, unoriginated Being, cated Only of God the Fatber; and not, secundum candem rationem upon the same Account,] of the other two divine Persons, Neither of which are self-existent and unoriginated, nor God in the bigbest Sense of 'Aurideo : But He [viz, the Father]

is called eminently and absolutely, and by way of Excellence and Prerogative, 1 he One God, and, in the Words forequoted, God in the highest Senfe. Letter from Dr. P. to the Rijbop of R. in Vindication of his Sermon on Triwity-Sunday, pag. 15, 16, 17.

And again : This is the Explication of the Antients, wbicb they bold; with tbis more plain fcriptural Account of the Trinity, that needs no explication : One God the Father, with an only-begotten Son, &c. Poft-script,

. Lastly, the Learned Author of the History of the Apostles Creed: This Clause (faith be) of One God, was inserted in the Creed,] to require our Belief, That there is but One Infinite, Supremie, Beginningless, and Eternal God; and that This One God, and none Oiber, was the Father of our Lord Jesus Christ, and of all srber Beings whatsoever, Almighty, Maker of Heaven and Earth. so that this Expresion of One God, is to be

understood

pag. 26.

understood either absolutely, without regard to any other Article in tbe Creed; and to it denotes our Faith, that there is but one Eternal, Independent, Self-existent God: or relatively, as it bath reference to what immediately follows; and so it fignifies, that One and the Same God, and not a different or diverse Being from bim, is The Father Almighty, Maker of Heaven and Earth.

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Whenever the Word, God, is mentioned in Scripture, with any High Epithet, Title, or Attribute annex'd' to it ; it generally (if not always) means the Person of the Father.

See the Texts, No 337--_-441. Wherein He is
stiled;
The Lord of Heaven and Earth, No 337, 365..
The God of Israel, No 338.

The Living God, No 339, 341, 354, 361, 370, 378, 379, 385, 390, 391, 394, 397, 400, 401, 403, 406, 422.

The Good God, N° 340.
The Power, No 342.
The most High God, N° 343, 350, 360, 364, 398.
The Blesed, N° 344.
The Highest, No345, 346, 348, 349.
The Mighty One, No 347
Who is above all, No 382 *

Whom ho man batb seen or can see, Na 351, 352, 353, 393, 409.

4

The True and Only True God, No355, 385, 410. The God of Abrabam, Isaac and Jacob, No 356.

That made Heaven and Earth, &c. No 357, 361, 305, 425, 428.

'The God of aur Fatbers, No 356, 358, 366. The God of Glory, N° 359. Which searcberb the Hearts, No 363, 386, 369*. Which doth or maketh all things, No 363. The Uncorruptible God, No 367. Which raisétb the dead and quickneth all things, N° 368, 377, 392.

Who raised up Jesus our Lord from the dead, No 369, 858, 859, 864; 866, 867, 870, 873, 875, 876, 877, 878, 879, 881, 882, 885, 887,889, 893,899, 901, 904, 908, 912, 913, 923, 924, 939, 942, 972, 974, 975:

The Lord of Hofts, No 371, 405. Of whom, and ihrough whom, and to whom are all bings, N° 372.

The God of Peace, No 373, 374, 381, 383, 387, 404.

The Everlasting God, No 375.
The Only Wife God, No. 376, 389, 412.

The Lord God Almighty, No 380, 414, 416, 427, 429, 432, 434, 435, 436, 440.

Which worketh all things after the Counsel of bis Own Will, No382.

The Invisible God, No 384, 389, 402.
The Blesed God, N° 388.
The King eternal, immortal, dic. Ne 389.

The Blessed and Only Potentate, the King of Kings and Lord of Lords, who only bath immortality, dwelling in the Light wb

which. no Man can approach unto, &c.

N° 393,

The Great God, N° 395, 437

The Majesty on bigh, and in the Heavens, No 396, 399.

Thę

The Excellent Glory, No 407.
The Holy One, No 408.
The Only Supreme Governor, N. 415.

He which is, and which was, and which is to come, N° 413, 414, 416, 427, 431.

Which fitteth on the Throne, No 415, 417, 418, 421, 423, 424, 435, 439.

Whịch livetb for ever and ever, No 417, 419, 425, 430.

Who created all things, and for whose pleasure they Are, and were created, No 417.

Supreme, Holy and True, N. 420.
The God of Heaver, No 426, 433.
Who Only is the Holy One, No 429, 431.

From whose Face, the Earth and the Heaven fled away, No 438.

The Lord God of the Holy Propbets, No 441.

S XI.

The Scripture, when it mentions GOD, absolutely and by way of Eminence, always means the Person of the Father.

See the Texts, No 18-336.

Notes on SII. This is the Language, not only of Scripture, but also of all Antiquity

Thus

Thus Justin Martyr : Η 5 πρώτη δύναμις μετά και The fift Power (faith hc,) πατέρα πάντων και δεσπότην next after GOD who is Ogòv, rj yos, é nógG zivo the Father and Supreme Apol. z. Lord of all things, is the Word, which is also bis Son.

And Tatian : Of the Tňs terán a fő Ost, rj Trinity, (faith he;) name- aós d'urs, rj propias a'urã. ly, of GOD, and bis Lib. 2. Word, and his Wisdom.

And Origen: We (faith 'Ara' deaterójevól gje op da he) acknowledge the un péTW ÚTECXÃ Üregexsons fotóPeakably

Japereminent Di TITS @ 64, tai 3 x 8 vinity of GOD; and Movojevšs durš Úteréxorte moreover That of bis only taková. contr. Cell. lib.s. begotten Son also, who excelleth all orber Beings.

[Of these Words, the learned Bishop Bull sets down the following translation: (Sed quòd agnofcamus Dei & filii ejus unigeniti inenarrabili praftantia pracellentem Divinitatem, quæ catera omnia longè poft se relinquit : That is: We acknowledge the Divinity of God and bis only Son, to be unspeakably supereminent, and far excelling all other tbings.) But This Tranflation quite spoils the Emphasis of what Origen intended to say; by running the two distinct members of the Sentence, into one; and wholly omitting the words, ('éto , and moreover s) and rendring inszéxova TO - as if it had been again útregexsons.]

And Athanasius : It is Τον στα παντός νοών ηγεμόνα necessary to acknowledge avágun Ozor, rj štor free sej G OD the Governour of και πολλές και – ένα τον αυτής the Universe; and that He [feanoruńcows ] de gobrt a rý is one, and not Many: szemóra aógov. contr. Gentes. And One Word of God, wlich is the Lord and Ruler of the Creation.

Again :

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