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Atents. - The Son in- tim reciproco meitu illa canle Divinity is communipatrem, qui dederat cam, cared and derived to him; rursum ab illo ipso filio and get the Father is never miffa revertitur & retortheless proved to be the One quetur: Ut meritò Deus God, whilft That Majelly pater, omnium Deus fit, and Divinity, which the Fa. & Principium ipfius quoq; ther communicates to the Son, filii sui quem dominum geis by the Son in acknowledg. nuit; filius autem, cætement continually returned rorum omnium Deus fit, back to the Father who gave quoniam omnibus illum it. So that God the Fa- Deus pater præpofuit ther, is justly stiled The quem genuit. Ita Mediator God over All; and the Dei & hominum Chriftus Original even of the Son him, Jesus, omnis creaturæ fub felf, whom he begat Lord' jectam fibi habens a Patre of all: And at the sume proprio potestatem, quâ time the Son is the God of Deus eft; cum totâ creall other things, because God aturâ fubditâ fibi, conthe Father made all things cors Patri fuo Deo invensubject to Him whom he be tus, Unum & Solum & gat. Thus Jesus Christ the Verum DEUM Patrem Mediator between God and fuum breviter apMen, having from his Fa- probavit. Ibid. cap. 31. ther All Creatures subjected to him as their God; himself with the whole Creation under his Dominion, being in perfect agreement with God his Father, bas briefly hown bis Father to be The One and Only and True God.

And Lactantius : Per Fortasse quærat aliquis, haps (saith he) fome will quomodo cùm Deum nos ask, seeing we declare we Unum colere dicamus, duworship but One God, howe os tamen effe afleveremus, then doe we affirm of Two Deum Patrem & Deum perfons diftinétly, the Farher Filium.

Cùm and the Son, that. Each of quis haber Filium, quem



them is God? To this he unicè diligit, qui tamen answers, among

other sit in domo & manu pathings : When a Man has tris; licet ei nomen Doa Son, whom he loves ené mini, poteftatemq; concerirely ; and this son is in dat ; civili tamen jure, & the House and in the hands domus una, & unus Doof his Futher ; Though the minus nominatur. Sic Father makes him Lord of hic mundus, una Dei do all, both in Title and Power ; mus eft ; & Filius ac Payer, in esteem of Law and ter, qui unanimes incoRight, 'ris still One House lunt mundum, Deus Uunder One Lord : So this nus ; cùm & Filius World, is the One House of fit in Patre, quia Pater God; and the Son and Fa- diligit Filium; & Pater in rher, who govern the World Filio, quia voluntati Pawith One Mind, are One tris fideliter paret, nec God; forasmuch as both the unquam faciat aut fecerit Son is in the Father, be- nisi quod Pater aut voluit cause the Father loves the

aut jullit.

Unus eft Son; and the Father is in solus, liber, Deus sumthe Son, because the Sou mus, carens origine; quia faithfully obeys the Father, ipse est origo rerum ; & and never does or did any in eo simul & Filius & thing but what the Father omnia continentur. willed or commanded.

Non poteft igitur ille There is One, Only, Inde- fummus ac fingularis Dependent, Supreme, Unorigi• us nisi per Filium coli. nated GOD; because He is lib. 4. c. 29. the Original of all things; and in Him is contained both the Son, and All other things. That Supreme and One God cannot therefore be [acceptably ] worshipped, but through his Son.

And Eusebius : If This Έι και φόβον αυτοίς εμποιώ. makes them apprehensive, uñandeg. duo Jes's evayop d'esy Leaft we fhould seem to in sé cu críswaya's, pour tródace Two Gods ; let messines @jonog susus geš, ss them know, that though we gfúosto jóvo osás énãivo

do indeed acknowledge the opórą dvasxo zj egluinto, Son to be God, yet there is και η θεότηλα οικείαν κεκτημί[absolutely but One God; vo, at Te TuS vão enten vej even He who alone is with. Toiqd's my gegova's outros si out Original and Unbegot y rý autisó ý os óuorogai Glü, ten, who bas bis Divinity dvergus régwy, niya properly of Himself, andis sisa te atleeg. Μιας the Cause even to the Son s sons dgxeñs Te rý reparñso himself both of bis Being rãs år glúorto Oso svo; and of bis being such as be is: By whom the son bim- Xias énežno kóro, é une

Nivo yateeg , und's fave self confesses that be lives;

σε αίτιον έτερον υπόγeαρόdeclaring expressly, I live by the Father. Thus there mua, óxeer je aj črepyor seg being but One Original, izsúrntor movos xexñs fesoría and One Head; bovo can

ας ή θεότηα κεκτημένG, και there be Two Gods ? Is Dead of caurš Jeótulos 78 x5 not He alone the One God, Swiñs peladás; -o rý móvor wbo knows no Superiour, no

dandror deer izears suces [å Cause of his Existence; but yds] des déboxes uerbord te m poléses bis divinity and caurš opodog to gv xj teor Monarchical Power abso- laviš nártas suās cidévas lutely of himself, unorigina. Bóns). "Ovštw doe de forta ted and unbegotten; and duro ralieg, cipoll alws avlod communicates to the Son, dogdl w ó nalago sỹ xúelor zij both his Life and Divini- ostiñege zij dedo os órar sj ouía ty? whom our Lord teaches Segrov š caur Bagircius ávély True God, and declares detero "Tited diselein in

innanola des, coulins use dei to be Greater than Him. self? whom he also would dy aj núecor ry owrãeza se bave us All understand to

πί πάντων δε δν μονογωή be even His God?

αυτόν γινώσκειDe Eccler. Non as the son thus gloriæ Theol. lib. 1. cap. 11. fies bis Father, so the Farber again glorifies the son; declaring bim to be Lord and Saviour and God over all, fitting with bim upon his own Throne of the Kingdoms. These things the Churcb of


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God being instructed in, acknowledges the Son to be indeed
Her God and Lord and Saviour, but the Only-begotten
Son of the Supreme God over All.

Again :The Apostle calls 'Ειπων αυτών εικόνα και Θεά,
bim the Image of God, ίνα μή τις δύο Θεός σολάβοι
that no man might Imagine, 'chy free en távtav. 'E!
there were Two Gods; os ós Otos, vej 8x Vésuv štep
bat One only, even Him mbi cură, atès av ein ó free
who is over all. For if vevo bis di sixóvo guweila-
there is One God, and educi ad vej o voso geòge. duce
there is no Other but He; in attes me ateis cis en el
'tis plain This must be He,
who is made known by his

κόνι μόρφωσιν. "ο 3 παρίση

OIV o go 'Awóson, Tóts Son as by an Image. For mbich reason, the Son also es fes aéywv, és én moseño Ješ God, because of the Fa- indexeive rite ', outòy cixóve thers resemblance in Hin Ğ Još se s opra.. 'Ouxšv as in an Image. And This app is ina@réangoerãovej tio tbe. Holy Apostle declares xav på Ješ nog croepxx 7eto us, both when be says, pxoias ó yàs iv. Ta xj vél 4.5ch. Who being in the Form Ibid. cap. 20, $15. of God; and when he stiles bim, The Image of God. So that the Son, among other denominations, Was and was stiled, before bis Coming in the Flesh, The Image of God.

Again: Neither is it ne Ουδε δύο θεες ανάγκη, δεcessary, that be who sup. vols, it tas dúo mosdoots Tposes Two distint Subfiften- Jevta. Oude 28 dúo icoticies,must make Two Gods: Miks aita's decis bushagide ära For we do not suppose them on dy dexes rý ágfurátase chyce to be Two co-ordinate Sub- mbardo fórntov.ský drag, fiftencies, or Both of them x0x Patégar ö, glurnalui, rý unoriginated and unbegot-epoxtu't Turkce KEXT nullibus. ten; but one, unbegotten Lib, 2, cap. 7. and unoriginated; the other, begotten, and originated

from the Farber. Again : But you are l'Arnci celinea drygami jest


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fraid perhaps, leaft, ας- δύο τους άσεις ομολογήσας, δύο knowledging Two diffin8 Lexas indy4yos, $ * Subsistencies, you should in- biexvxñs teóinta in mécois. troduce Two original Prin- jerlave soruw, a's eyòs ove ciples, and so destroy the ro eodexes xai eglernte Mmarchy of God. Know Iss, ou se auto neglurnthen, that if there is but refós, uía is de dezno javees. One underived and unbe- χία τε και βασιλεία μία, έπει gotten God, and the Son is aris : vos next imgegoe) begotten of Him; there can

auto warleg tepat) $ be but One Head, One Mo

Xeisió tròs, 57 'Atósororo narchy, One. Dominion :

Ibid. seeing that even the Son bimself acknowledgeth the Father to be bis. original Cause'; For the Head of Christ, faith the Apostle, is God.

And again: The Church. 'ου και δύο αγέννητα, έδες of God does not introduce dúo dvasxas del duo soias two unbegotten Beings, nor εξ ισοτιμίας αντιπαρεξαγοTwo unoriginated, nor Two Mebeles' enannos tódye doo Esences co-ordinate to Λε δύο θεές» αλλά μίαν άρeach other; and therefore xriv i geòv to), ttv AUTÒYAQ not Two Gods : But it reeg diderita 8 uovoteaches that there is One geris xj úgunnið uč• srauOriginal of things, One

τως ή και μίαν εικόνα & θες God; and that He is the fo coesis

, the owT STAN Father of the only-begotten in slovog erói xj dy aantal ja and beloved son: Alfo, that there is One Image ate Kåp aiye • "Azósoof the Invifible God; which a6, deonog we gbb ratéeg, Image, is bis only-begotten o perdero iġ már o durdsus and beloved Son. Now και πάλιν, ο μόνG έχων αθαthough the Apostle Speaking reoları----xav autisó Ewtwę of the Divinity of the Fa ubyov åanderèn Isòv des donn ther,calls Him the Blessed Tày maréeg, aéywne level and ONLY Potentate; γινώσκωσί σε τόν μόνον αληand again, Who ONLY Soudy Ogór: dan’óx StoxINTÉOY

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