And not only in the emanation of grace from God, and the illapses of the Spirit on us, but also in all our approaches unto God, is the same distinction observed. Πᾶσαν μὲν γὰρ δέησιν καὶ προσευχὴν καὶ ἔντευξιν, καὶ εὐχαριστίαν ἀναπεμπτέον τῶ ἐπὶ πᾶσι Θεῷ, διὰ τοῦ ἐπὶ πάντων ἀγγέλων ἀρχιερέως ἐμψύχου λόγου καὶ Θεοῦ. — Orig. cont. Cels., lib. v. [c. 4.] “For through Christ we have access by one Spirit unto the Father,” Eph. ii. 18. Our access unto God (wherein we have communion with him) is δὶα Χριστοῦ, “through Christ,” ἐν Πνεύματι, “in the Spirit,” and πρὸς τὸν Πατέρα, “unto the Father;” — the persons being here considered as engaged distinctly unto the accomplishment of the counsel of the will of God revealed in the gospel.