762. Mat. xix, 17. There is None Good, but One, [E, One Perfon,] that is God. 763. 764. 765. 766. 767. 768. † Ὁ πατήρ με ὁ ἐν τοῖς ἐρανοῖς, My Father which is in Heaven, Clem. Alexandr. cited by Dr. Mills on Mar. x, 18. See N° 340 & 1. XX, 23. But to fit on my right hand, and on my left, is not mine to give; but it fhall be given to them, for whom it is prepared of my Father. xxvi, 39. O my Father, if it be poffible, let this Cup pafs from me; nevertheless, not as I will, but as Thou wilt. 42. O my Father, if this Cup may not pass away from me, except I drink it; Thy will be done. 53. Thinkeft thou, that I cannot now pray to my Father, and he fhall presently give me more than twelve Legions of Angels. xxvii, 46. My God, my God, why haft thou forfaken me? See N° 991..? xxviii, 18. All Power is given unto me in Heaven and in Earth. 769. Mar.i, 1. The Son of God. And frequently in other places. 770. 771. 772. 773. II. My beloved Son, in whom I am well-pleafed. ix, 37. Whofoever fhall recieve Me, receiveth not Me, but him that fent me. xii, 36. The Lord faid to my Lord; Sit thou on my right hand, until I make thine Enemies thy Foot-stool. xiii, 32. But of That day and hour knoweth no man, no, not the Angels which are in Heaven, neither the Son, but *the Father. * My Father Only, Mat. 24,36. There can be no better Comment upon these Words, than that of Ireneus. Our Lord himself (faith he,) the Son of God, ac knowledged that the Father Only knew the Day and Hour of Judgment; declaring exprefsly, that of That day and hour knoweth no man, neither the Son, but the Father Only. Now, if the Son himfelf was not ashamed to leave the Knowledge of That day to the Father, Dominus ipfe Filius Dei, ipfum judicii diem conceffit fcire folum Patrem, manifeftè dicens, De die autem illâ & hora nemo fcit, neque Filius, nifi Pater folus. Si igitur fcientiam diei illius, filius non erubuit referre ad Patrem, fed dixit quod verum eft; neque nos erubefcimus, quæ funt in quæftionibus majora fecundum nos, refervare Deo. - Etenim but plainly declared the Truth; neither ought We to be ashamed to leave to God fuch Questions, as are too high for us. For if any one inquires Why the Father, who communicates in all things to the Son, is yet by our Lord declared to know Alone That day and bour; he cannot at preSent find any Fitter or more Decent, or indeed any Other Safe Anfwer at all, than This; that the Father is Above All: For the Father, faith be, is greater than I. The Father therefore is by our Lord declared to be Superiour even in Knowledge alfo, to this End that We, while we continue in this World, may learn to acknowledge God Only to have perfect Knowledge, and leave fuch fiquis exquirat caufam, propter quam in omnibus Pater communicans filio, folus fcire & horam & diem Domino manifeftatus eft; neque aptabilem magis, neque decentiorem, nec fine periculo alteram, quàm hanc inveniat in prefenti, quoniam cùm folus verax magifter eft Dominus, ut difcamus per ipfum, fuper omnia effe Patrem: Etenim Pater, ait, major me eft. Et fecundum agnitionem itaque præpofitus effe Pater annunciatus eft à Domino noftro, ad hoc ut & nos, in quantum in figurâ hujus mundi fumus, perfetam fcientiam & tales quæftiones concedamus Deo: & nè fortè quærentes altitudinem Patris inveftigare, in tantum periculum incidamus, uti quæramus an fuper Deum alter fit Deus. Lib. 2, cap. 48 & 49. Questions to Him; and [put a stop to our Prefumption,] leaft curiously inquiring [perhaps further, even] into the Greatnefs of the Father, we run at last into fo great a Danger, as to ask whether éven above God, there be not another God. The Note of Bafil alfo upon this paffage, is very remarkable: As to the Τὸ ἐζητημερον ήδη πολλά πολλοῖς τὸ ευαγγελικὸν ῥnL 2 Queftion (lays he) put by I τὸν, περὶ ἢ ἀγνοεῖν ἢ κύρον ήμιν Ιησέν Χρισὶν τ ἡμέραν * τέλος καὶ τ ὥραν· ἃ τοίνυν ἐκ παιδός Many, concerning thole Son, but the Father; Γ » πατέρων ηκέσαμβρο ταῦτα εἰπεῖν ἔχου Ὡς τετηρήκα μέχρι ἐπὶ ?, Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεός, ἐδεδ ἐκεῖ ἑαυτὸν ἔξω τιθεὶς το ̓Αγαθε φύσεως ὁ ὑὸς, ταῦς τα λέγει· εψα, ἐπειδὴ τὸ Πρῶτον ̓Αγαθὸν ὁ πατὴρ, τῷ οὐδεὶς συνυπακουργίε @ Πρώτε, τὸ Δέυτερον εἶμήπως πιςεύομαι) καὶ τὸ, Οὐδεὶς διδε, ἢ πρώτην εἴδησιν ἢ τε ὄντων κ τ ἐσομθύων, ἐπὶ τ πατέρα ανάγοντα, η Kg πάντων * πρώτην αιτίαν τοῖς ανθρώ ποις ὑποδεικνύντα, είπε Οὐδὲ ὁ νομίζομΧρ. οἷς, εἰ μὴ ὁ πατήρ, τετέςιν, ἡ ἀιτία ο εἰδέναι * ον, ου το παζός - ἐκ ν * παζός αυτω υπήρχε δεδομένη η γνώ σις. Τέτοια ευφημότατόν 6 και θεοπρεπές περί τους λέγειν, ὅτι ἐπές βτιν ὁμούς For his knowledge is given σια, ἐξ αὐτὸ καὶ τὸ γινώ σχοιν 774. 775. 776. 777. 778. 779. him from the Father. onew eyes. Ad Amphiloch. [Thus Rev. i. 1.The Re- Epift. 391. velation of Jesus Christ, which God gave unto him.] And it is moft proper and decent to affirm concerning the Son,that from whom he receives his divine Effence, from Him alfo he derives his Knowledge. See No 340. Luke i, 32. The Lord God fhall give unto him the Throne of &c. ii, 49. Wist ye not that I must be about my Fathers Business. Sc. iv, 18. He hath sent me to heal 43. For therefore am I fent. X, 16. He that defpifeth Me, despiseth him that sent me. xxii, 29. And I appoint unto you a Kingdom, as my Father hath appointed unto Me. 780. Joh. iii, 16. God gave his only 17. God fent his Son. begotten Son. 781. 782. 32. And what he hath feen and heard, That he testifieth. I 3 |