ἑτερόθεν αὐτῷ,

* neither his Being from another, nor from himself; not from another, that *"Αναρχος οὖν were repugnant to his Paternity; not from himself, that were a contradiction παλης, για in it felf. And therefore those expressions are not to be understood positively ούδε παρ' έαυ and affirmatively, but † negatively and exclusively, that he hath his Essence τοῦ τὸ εἶναι. from none, that he is not begotten of any, nor hath he any cause of his exi- ὁ ἀλλόνη οὐ stence. So that the proper notion of the Father in whom we believe is this, γερλίνη), οὔθ that he is a Person subsisting eternally in the one infinite Essence of the God- ̓ ἑαυτοῦ, οὔθ head; which Essence or Subsistence he hath received from no other person, Athan. Sirur

S. Greg. Naz.

ὑφ ̓ ἑτέρα. δ. sum quòd à

semetipfo fit accipias, nemo fibi ipfi & munerator & munus eft. S. Hilar. de Trin. 1. 2. Qui putant Deum ejus potentiæ esse ut feipfum ipse genuerit, eo plus errant, quòd non folum Deus ità non eft, fed neque corporalis neque spiritualis creatura. Nulla enim omnino res eft quæ feipfam gignat ut fit. Et ideo non eft credendum, vel dicendum, quod Deus genuit fe. S. Aug. † This appeareth by those expofitions which have been given of such words as seem to bear the affirmation; ας αὐτολλύεθλου, αὐτοφυῆς, αὐτόδονα, αὐτογλυής, &C. Αὐτογλυής, αὐτογένεθλο, οὐκ ἔκ τινα γλυνώμθμΘ. Hesych. And Avτολόχου, Θεὸς ἀγέννηζο, αὐτογέννη. Id. And after him Suidas; Αὐτολόχου, αὐτογέννη, ὁ Θεὸς ὁ ἀγέννη. And if αὐτογέννη be not αὐτόθεν γλυνητός, no more is αὐτίθε☺ to be taken for αὐτίθεν, ον ἐξ ἑαυτοῦ θεὸς. Eufebius in his Panegyrical Oration gives this title to the Son, Οἷα τοῦ καθόλε θεοῦ παῖδα γνήσιον κὶ αὐτίθεον προσκυνείας. Hift. l. 10. c. 4. and in his Evangelical Demonstration calls him, αὐτονοικῶ, κὶ αὐτολόδον, κὶ αὐτοσοφίαν, κὶ ἔτι ἢ αὐτοκαλὸν κὶ αὐτοαΓαθόν, Ι. 4. c. 2. and in the 13. chapter of the same book, with relation to the former words, τοῦ θεοῦ λό!ο· αὐτοζωὴ τυχάνων, κὶ αὐτοφῶς νοερὸν, κὶ ὅσα ἄλλα προκαλείλεκ). Theodoret terms him, αὐτοδιύαμον κὶ αὐτοζωζώ κὶ αὐτοσοφίαν. contra Anathem. 4. Cyrilli. S. Bafil. αὐτοζωζώ, in Pfal. 48. & de Spiritu Sancto, c. 8. and αὐτοδικαιοσιύζω. Εp. 141. S. Chryfoft. αὐτοαθανασίαν, αὐτομακαριότητα. S. Athan. gives him them, and many more to the same purpose. And before all these Origen; "Ὃν νομίζομθμ κὶ πεπείσμεθα ἀρχῆθεν εἶναι Θεὸν, κὶ τὸν Θεοῦ, οὗτος ὁ αὐτολόδου ἐςὶ, κὶ ἡ αὐτοσοφία, κὶ ἡ αὐτοαλήθεια. And again, Τις μᾶλλον τ ̓ Ἰησοῦ ψυχῆς ἢ κὰν αραπλησίως κεκόλλη) τῷ Κυρίῳ, τω αὐτολόδῳ, κὶ αὐτοσοφίᾳ κὶ αὐτοαληθείᾳ κὶ αὐτοδικαιοσκώῃ, 1. 6. Εἰκὼν μ τοῦ θεοῦ ὁ πρωτότοκο πασης κλίσεώς ἐσιν αὐτολόα, κι ἡ αὐτοαλήθεια, ἔτι ἢ καὶ ἡ αὐτοσοφία. 16. And certainly in the same sense that αὐτὸς is joined with one attribute, it may be joined with any other, and with the God head: because all the attributes of God are really the same, not only with themselves, but with the Effence. But in what sense it ought to be understood, when thus used by the Fathers, it will be necessary to enquire, left it be so attributed to the Son, as it prove derogatory to the Father. S. Bafil, I confess, may seem so to speak, as if the Son were therefore αὐτοζωὴ, because he hath life of himself, not from the Father, (and consequently he may be termed αύτίθεθ, as Gon of himself, not from the Father) for he denieth those words, I live by the Father, to be spoken of Christ according to his divine nature, and that only for this reason, that if it were so understood he could not be called αὐτοζωή. Εἰ 24 ἢ πατέρα ὁ φὸς ζῆ, δὲ ἕτερον, κὶ οὐ δὶ ἑαυτὸν ζῆ, ὁ ἢ δι ἕτερον ζῶν αὐτοζωὴ εἶναι οὐ δυνα)· from whence he concludeth, εἰς ἢ ἐνανθρώπησιν οικὦ κὶ οὐκ εἰς – θεότητα, τὸ εἰρημθύον νοεῖν δεῖ. contra Eunom. l. 4. But because the authority of that book is questioned, 1 shall produce the same Author upon the fame Scripture, speaking to the farme purpose, in his 141 Epistle, which is unquestionably genuine : 'Eνταῦθα ἢ τὸ ῥητὸν οὐκ αὐτιὼ προαιώνιον, ὡς οἶμαι, ζαλάς όνομάζε· πᾶν γὸ τὸ δὲ ἕτερον ζῶν αὐτοζωὴ εἶναι οὐ δυνα). Το which testimonies I answer, first, that those words of bis, ὡς οἶμαι, (as I think) shew that he doth not absolutely deny these words of Christ to be understood of his Divinity, of which the rest of the Fathers quoted before did understand it; and not only they but S. Bafil himself, in his book de Spiritu Sancto, c. 8. hath delivered a clear resolution of this point according to that interpretation, wholly consonant to his Doctrine of the Trinity in other parts of his works : "Όμως μθύ τοι ἵνα μὴ ποτε ἐκ τοῦ μεγέθες ἢ ἐνεργομθύων πριαπαθῶμμ, εἰς τὸ φανταπίναι ἄναρχον είναι τ κύριον, τί φησίν ἡ αὐτοζωή; ΕΓὼ ζῶ αλα τ πατέρα κὶ ἡ τοῦ θεοῦ διύαμις; οὐ δυναξ ὁ εἱὸς ποιεῖν ἀφ ̓ ἑαυτοῦ οὐδὲν. κῷὶ ἡ αὐπολελής σοφία; Ἐντολίν ἔλαβον τι εἴπω κὶ τὶ λαλήσω; Christ therefore as αὐτοζωή spake those words, I live by the Father, and by them shewed his origination from him, from whom he received his life, power and wisdom, as receiving his effence, which is the same with them : wherefore those former passages are to be looked upon, as if αὐτὸς in composition did not deny origination, but participation, or receiving by way of affection. And that he understood it so, appears out of the places themselves: for in the first, after ὁ δι ἕτερον ζῶν αὐτοζωὴ εἶναι οὐ διώa), immediately followeth, οὐ δο ** χάριν ἅδιο αὐτοάδια and in the second, after πᾶν τὸ δὲ ἕτερη» ζῶν αὐτοζωὴ εἶναι οὐ διώα), followeth likewise, ὡς οὐ ἢ τὸ ὑφ ̓ ἑτέρα θερμανθὲν αὐτοθερμότης εἶναι. The meaning then of S. Bafil must be this, that he which receiveth life from another meerly as a grace or favour, as the Saints receive their Sanctity, cannot properly be termed αὐτοζωή, no more than they αὐτοάδιοι· or if he receive it by derivation or participation, as water receiveth heat from fire, he deserveth the same name no more than water heated to be called αὐτοθερμότης. And this is fully consonant to the expressions of the rest of the ancients: as particularly Athanafius, Οὐ και μετοχιὼ ταῦτα ὤν, οὐδὲ ἔξωθεν, ἐπιδινομθύων τούτων αὐτῷ κξ τοῦς αὐτοῦ μετέχοντας, καὶ σοφιζομθύες δι αὐτοῦ, κὶ διναλοῦς κὶ λοδικούς ἐν αὐτῷ γινομθύες· ἀλλ ̓ αὐτοσοφία, αὐτολό, αὐτοδύναμις ἰδία τοῦ πατρὸς ἐσιν, αὐτοφῶς, αὐτοαλήθεια, αὐτοδικαιοσκώη, αὐτοαρελὴ· in fine Protrept. And to the same purpoje, Ὅτι οὐ μεθεκτιὼ ἔχα τ δωρεάν, ἀλλ ̓ αὐτοπηγὴ κὶ αὐτόρριζα πάντων ἐςι ἢ ἀἱαθῶν, αὐτοζωὴ κὶ αὐτοφῶς, κὶ αὐτοαλήθεια, in the MS. Catena in the K. of France's Library, Petav. de Trin. l. 6. c. 11. All therefore which these compofitions fignifie, is either a negation of a derivative participation, or an affirmation of a reality and identity of substance, as yet farther appears by S. Epiphanius, αὐτογσία ἐσιν ὁ θεὸς πατὴς κὶ ὁ φὸς, κὶ τὸ ἅδιον πνεῦμα, κὶ οὐχ ἑτερεσία. and Origen himself upon S. John, ἡ αὐτοδικαιοσιώη ἡ οὐσιώδης Χρισός έσι, as also ἡ αὐτοαλήθεια ἡ οὐσιώδης, κὶ ἐν' οὕτως εἴπω, πρωτότυτο ὁ ἐν ταῖς λοΓικαῖς ψυχαῖς ἀληθείας. To conclude, there is a Catholick sense in which the Son is termed αὐτόθεο, αὐτοσοφία, &c. by the ancient Fathers; and another sense there is in which these terms are so proper and peculiar to the Father, that they are denied to the Son. Indeed αὐτόθε, in the highest sense, ἀφ' ἑαυτοῦ θεὸς, positively taken, belongeth neither to the Son nor to the Father, as implying a manifest contradiction; because nothing can have its being actually from it self, as communicated to it felf, and that by it self: but in a negative way of interpretation, by which that is said to be of it felf, which is and yet is not of or from another, αὐτόθε& belongs properly to the Father, neither generated by, nor proceeding from another; and in that sense it is denied to the Son, because he is generated by the Father, as ἐκ θεοῦ θεὸς, ἐκ σοφοῦ σοφία, ἐκ λοδικοῦ λόδο, κὶ ἐκ πατρός jos, faith S. Athanafius cont. Ar. Or. 5. from whence he thus proceeds, ἐκτὸς εἰμὴ ἄν τις εἴποι αὐτοσοφίαν εἶναι κὶ αὐτολόδον τ θεὸν, ἀλλ ̓ εἰ τοῦτο εἴη ἂν αὐτὸς ἑαυτοῦ παλης κὶ ψός. And again, εἰ ἢ αὐτοσοφία ὁ θεὸς, κὶ τὸ ἐκ τούτες ἄτοπον είρη) ωρα Σαβελλίῳ. Laflly, in another sense, in which αὐτὸς in compofition is taken not in obliquo, but in recto αὐτόθεο, that is, αὐτὸς ὁ θεὸς, God himielf, and αὐτοζωή, αὐτὴ ἡ ζωή, life it self: so all these terms are attributed to the Son as truly, really and essentially, as to the Father. And that the Fathers took it so appears, because they did sometimes resolve the composition: as when Eufebius calleth Chrift aiτόθεον, in the Panegyrick before cited, presently after he speaketh thus; Τι γὸ καὶ ἔμελλε τοῦ παμβασιλέως κὶ πανηΓεμόνο αὐτοῦ θεοῦ λόδε ἐνσήσαας τις πνεύματι; where αὐτοῦ θεοῦ is the same with αὐτοθές. but

* Ὅθεν οἱ δπό

γραφή, ὅταν

but hath communicated the same Essence, in which himself subsisteth by Generation to another person, who by that Generation is the Son.

Howsoever, it is most reasonable to affert that there is but one Person who is from none; and the very generation of the Son and procession of the Holy Ghost undeniably prove, that neither of those two can be that Person. For whosoever is generated is from him which is the Genitor, and whosoever proceedeth is from him from whom he proceedeth, whatsoever the nature of the generation or procession be. It followeth therefore that this Person is the Father, which name speaks nothing of dependence, nor supposeth any kind of priority in another.

From hence it is observed that the name of God, taken * absolutely, is ofτολοι, κὶ πάσα ten in the Scriptures spoken of the Father: as when we read of God fendχεδὸν ἡ ἁγία ding his own Son; of the grace of our Lord Jesus Christ, and the love of Μη, ο Θεός, God; and generally wheresoever Chrift is called the Son of God, or the ὕτως απολύτως Word of God, the name of God is to be taken particularly for the Father, κὶ ἀπροσδιορί- because he is no Son but of the Father. From hence he is stiled one God, σως, κὶ ὡς ἐπί παν σαν ἄξ

the true God, the only true God, the † God and Father of our Lord θρω, ή χωρίς Jesus Chrift.

ἰδιώμαζ

υποςαλικό, τὸν πατέρα δηλοῖ. Theod. Abucara Opusc. 42. a 2 Cor. 13. 14. b1 Cor. 8. 6. Eph. 4. 6. CI Theff. 1. 9. d John 17. 3. 2 Cor. 1. 3. Eph. 1. 3. † Unxit te Deus, Deus tuus. Id enim quod ait, tuus, ad nativitatem refertur; cæterùm non perimit naturam. Et idcirco Deus ejus eft, qui ex Deo natus in Deum est. Non tamen per id quòd Pater Deus eft, non & Filius Deus eft. Unxit enim te Deus, Deus tuus; designatâ videlicet & authoris fui & ex eo geniti fignificatione, uno eodémque dicto utrumque illum in naturæ ejufdem & dignitatis nuncupatione conftituit. S. Hilar. l. 4. Deo enim ex quo omnia funt Deus nullus eft qui fine initio æternus eft. Filio autem Deus Pater eft, ex eo enim Deus natus eft. Id. paulo post. Cum autem ex Deo Deus eft, per id Deus Pater Deo Filio & nativitatis ejus Deus eft, & naturæ Pater, quia Dei nativitas & ex Deo eft, & in eo generis eft natura quâ Deus eft. Id. 1. 11. So S. Cyril of Jerufalem, Catech. 11. Θεὸς ὁ γλυνήσας, Θεὸς ὁ γλυνηθείς· Θεὸς με ἢ πάντων· Θεὸν ἢ ἑαυτό ἢ πατέρα ἐπιΓραφόμμα.

κηρύσει, πο

Which, as it is most true, and so fit to be believed, is also a most necessary * Μήμοι ἴπη- truth, and therefore to be acknowledged, for the avoiding * multiplication τες δύο θες and plurality of Gods. For if there were more than one which were from λυθεΐαν καλας- none, it could not be denied but there were more Gods than one. Wherefore γέλλει, ὁ δύο this † origination in the Divine Paternity hath anciently been looked upon δύο πατέρες· as the assertion of the Unity: and therefore the Son and Holy Ghost have ὁμ ἀρχὰς been believed to be but one God with the Father, because both from the Faεἰσάδων δύο,

θεοί, & ἢ γδ

ther, who is one, and so the * union of them.

θεός. S. Bafil. Homil. 26. In duobus ingenitis diversa Divinitas invenitur, in uno autem genito ex uno ingenito naturalis unitas demonftratur. Fulgen. Refp. contra Arian ad Obj. 5. Si quis innafcibilem & fine initio dicat Filium, tanquam duo fine principio, & duo innafcibilia, & duo innata dicens, duos faciat Deos, Anathema fit. Concil. Sirm. Deus utique procedens ex Deo fecundam perfonam efficiens, fed non eripiens illud Patri quod unus eft Deus. Si enim natus non fuiffet, innatus comparatus cum eo qui esset innatus, æquatione in utroque oftenså, duos faceret innatos, & ideo duos faceret Deos.. Si non genitus effet collatus cum eo qui genitus non effet, æquales inventi duos Deos merito reddidissent non geniti; atque ideo duos Deos reddidifset Chriftus, fi fine origine esset ut Pater inventus; & ipfe principium omnium ut Pater, duo faciens principia, duos oftendiffet nobis confequenter & Deos, &c. Novatian. de Trin. c. 31. † Ωασερ ἢ μία ἀρχὴ, κὰ και τῶτο εἷς θεὸς. S. Athan. Orat. 5. Τηροῖτο μ, ὡς ὁ ἐμὸς λόδα, εἷς μι θεὸς, εἰς ἓν αἴτιον κὶ ἡς κὶ ἀγία πνούμαζα ἀναφερομθύων. S. Gregor. Naz. Orat. 29. Ὅπε γδ μία μὲ ἡ ἀρχὴ, ἓν ἢ τὸ ἐξ αὐτῆς, κὶ ἐν μὲ τὸ ἀρχέτυπον, μία ἢ ἡ εἰκὼν, ὁ ὁ ἐνότητα λόδου & Διαφθείρε). S. Bafil. Homil. 26. Patri fuo originem fuam debens, difcordiam Divinitatis de numero duorum Deorum facere non potuit, qui ex illo qui est unus Deus originem nafcendo contraxit. Novatian, c. 31. Confitemur non Deos duos fed Deum unum, neque per id non & Deum. Dei Filium, est enim ex Deo Deus; non innafcibiles duos, quia authoritate innafcibilitatis Deus unus eft. S. Hilar. de Synod. whose affertion is, Unum Deum effe ex quo omnia, unam virtutem innafcibilem, & unam hanc effe fine initio poteftatem: which words belong unto the Father, and then it followeth of the Son; Non enim Patri adimitur quòd Deus unus eft, quia & Filius Deus eft. Eft enim Deus ex Deo, unus ex uno. Ob id unus Deus, quia ex se Deus. Contra verò non minùs per id Filius Deus, quia Pater Deus unus fit. Eft enim unigenitus Filius Dei non innafcibilis, ut Patri adimat quòd Deus unus fit. De Trin. 1. 4. * Φύσις ἢ τοῖς τρισὶ μία θεὸς· ένωσις ἢ ὁ παλῆς, ἐξε κὶ πρὸς ὃν ἀνάδες τὰ ἑξῆς. Greg. Νaz. Orat. 32. Unto which words those of Theod. Abucara have relation, Θεὸς ἢ ἐξαιρέτως λέ γε), ἐπειδὴ ἡ ἕνωσις, ήτοι ἀνάπτυξις κὶ ἀνακεφαλαίωσις, ὁ τριάδου ὁ πατὴς ἐσιν, ὡς εἶπεν, ὁ Θεολό. Οpus. 42.

Secondly, It is necessary thus to believe in the Father, because our Salvation is propounded to us by an access unto the Father. We are all gone away and fallen from God, and we must be brought to him again. There is no other notion under which we can be brought to God as to be saved, but the notion of the Father ; and there is no other person can bring us to the

Ephef. 2 18. Father, but the Son of that Father: For, as the Apostle teacheth us, through bim we have an access by one Spirit unto the Father. Having Having thus described the true nature and notion of the Divine Paternity, in all the several degrees and eminencies belonging to it, I may now clearly deliver, and every particular Chriftian understand, what it is he speaks, when he makes his Confession in these words, I believe in God the Father : by which I conceive him to express thus much.

As I am assured that there is an infinite and independent Being, which we call a God, and that it is impossible there should be more Infinities than one : fo I assure my felf that this one God is the Father of all things, especially of all Men and Angels, fo far as the mere act of creation may be stiled generation; that he is farther yet, and in a more peculiar manner, the Father of all those whom he regenerateth by his Spirit, whom he adopteth in his Son, as heirs and co-heirs with him, whom he crowneth with the reward of an eternal inheritance in the heavens. But beyond and far above all this, befides his general off-fpring, and peculiar people, to whom he hath given power to become the fons of God; I believe him the Father, in a more eminent and tranfcendent manner, of one fingular and proper Son, his own, his beloved, his only-begotten Son : whom he hath not only begotten of the blessed Virgin, by the coming of the Holy Ghost, and the over-shadowing of his power.; not only fent with special authority as the King of Ifrael; not only raised from the dead, and made heir of all things in his house; but antecedently to all this, hath begotten him by way of eternal generation in the same Divinity, and Majesty with himself: by which Paternity, coæval to the Deity, I acknowledge him always Father, as much as always God. And in this relation, I profess that eminency and priority, that as he is the original Cause of all things as created by him, so is he the fountain of the Son begotten of him, and of the Holy Ghost proceeding from him.

A

I believe in God the Father Amighty.

* For the old

est and short

Fter the relation of God's Paternity, immediately followeth the glorious Attribute of his * Omnipotency: that as those in Heaven in their Devotions, so we on earth in our confeffions might acknowledge that a Holy, holy, est Creed had holy Lord God Almighty, which was, and is, and is to come ; that in our so- always this lemn meetings of the Church of God, with the joint expression and concurring preffed in it. language of the Congregation, we might some way imitate that b voice of a Infomuch that great multitude, as the voice of many waters, and as the voice of mighty Παντοκράτως thunderings, saying, Allelujah, for the Lord God Omnipotent reigneth. rily by the

Attribute ex

was ordina

Ancients taken for the Father, as Origen, l. 7. adv. Celfum. Ἐχριῶ ἢ αὐτὸν ἐκθέας αὐταῖς λέξεσι τὰς προφελείας ὔτ ̓ ὦ αἰς Θεὸς Παντοκράτως ἐπηΓγέλλεξὸ εἶναι ὁ λέδων, εἴτ' ̓ ἐν αἷς ὁ φὸς τῷ Θεῦ, ἔτ ̓ ἐν αἷς τὸ Πνεῦμα τὸ ἅδιον λέδον εἶναι ἐπιςούετο. And according to this general Confeffion did Polycarpus begin his Prayer at his Martyrdom : Κύριε ὁ Θεὸς ὁ παντοκράτως, ὁ τᾶ ἀἱαπηλοῦ κὶ εὐλογητοῦ παιδός (8 Ἰησοῦ Χριτοῦ παζής. Eccl. Smyrn. Epist. a Revel. 4. 8. b Revel. 19. 6. Οἱ παῤῥησίαν εἰληφότες + παντοκράτορα πατερα καλεῖν. Conftit. Apoft. l... Proæm.

This notion of Almighty in the Creed must certainly be interpreted according to the fenfe which the original word beareth in the New Testament; and that cannot be better understood than by the Greek Writers or Interpreters of the Old, especially when the Notion it self belongs unto the Gospel and the Law indifferently. Now the word which we translate * Almighty, the * Παντοκρά most ancient Greek Interpreters used sometimes for the title of God, the Lord τως, tranpaof hosts, sometimes for his name Shaddai, as generally in the book of Job: by and s. Aug.

ted by Tertul.

Omnite

nens, (as Tertullian translates κοσμοκράτορας munditenentes) by Prudentius, Omnipollens, by all, Omnipotens, (as S. Hilary translated κοσμοκράτορας mundipotentes,) and, as I conceive, it is translated Capax univerforuin, by the Latin Interpreter of Hermas. Primum omnium credo quod unus eft Deus, qui omnia creavit, & confummavit, & ex nihilo fecit. Ipfe capax univerforum, solus immenfus eft, l. 2. Mand. 1. Which by the Interpreter of Irenæus is thus tranflated, Omnium capax, & qui à nemine capiatur, 1. 4. c. 37

à Gèn. 2. 1.

b Ifa. 45. 12.

βαώθ.

the first they seem to fignific the Rule and Dominion which God hath over all; by the second, the strength, force, or power by which he is able to perform all things. The heavens and the earth were finished, faith Mofes, and

all the host of them: and he which begun them, he which finished them, is the * Κύριθ Ca- Ruler and Commander of them. Upon the right of Creation doth he justly Εμὴ κύρια challenge this dominion. I have made the earth, and created man upon it; I, Cαβαώθ έκα- even my hands have stretched out the heavens, and all their host have I τέλιπεν ἡμῖν commanded. And on this dominion or command doth he raise the title of απέρμα. Rom. 9. 29. * the Lord of hosts which, though preserved in the † original language the words of both by S. Paul and S. James, yet by S. John is turned into that word which we translate Almighty. Wherefore from the use of the sacred Wri* θερισάντων ters, from the * notation of the word in Greek, and from the teftimony of εἰς τὰ ὦτα Κυ- the ancient † Fathers, we may well ascribe unto God the Father, in the exείς (αβαώθ εἰσεληλύθασιν. plication of this Article, the dominion over all, and the rule and government of all.

Ifai. 1. 9. Καὶ αἱ βoài

Fam. 5.4. which are the

words of S. James in relation to Deut. 24. 15. "Αδια, άδια, άδιου κύριου ὁ Θεὸς ὁ παντοκράτως. Rev. 4. 8. which were before in Ifaiah. AΓια, ἅδιου, άδιο κύριο (αβαώθ, 1a. 6. 3. Τὸ δ' ὅμοιον ἐρῶπμ νὰ πει τζαβαώθ φωνῆς, πολλαχέετ ἐπωδῶν ωραλαμβανομθύης· ὅτι εἰ μεζελαμβάνομῳ τὸ ὄνομα εἰς τὸ Κύριο Τ. δυνάμεων, ἢ Κύρια σεατιῶν, ή παντοκράτως, (2)αφόρως γι' αὐτὸ ἐξεδέξαντο οἱ ἐρμβωσύοντες αὐτό) εὐδὲν ποιήσομ. Origen contra Celf. l. 5. * That παντοκράτως should have the fignification of government in it, according to the composition in the Greek Language, no man can doubt, who but only confiders those vulgar terms of their Politicks, δημοκρατία, and deisoneglia, from whence it appears that povaneglia might as well have been used as μοναρχία and in that sense αὐτοκράτωρ is the proper title given by the Greeks to the Roman Emperor, as not only the latter Historians, but even the Coins of Julius Cæfar witness. Hefych. ̓Αυτοκράτως, αὐτεξάσιου, κοσμοκράτως, because the Roman Emperor was Ruler of the known world. So the Devils or Princes of the air are termed by S. Paul, κοσμοκράτορες, Eph. 6. 12. which is all one with ἄρχοντες τῷ κόσμε, as will appear, John 12. 31. and 14. 30. and 16. II. As therefore Κράτα signifieth of it self Rule and Authority, Hefych. Κράτο, βασιλεία, ἐξεσία· Κράτε, ἀρχῇ, ἐξωσίᾳ· to which sense Euftathius hath observed Homer led the following Writers by those words of his, (ον ἢ κράτο αἰὲν ἀέξειν, Iliad Μ. τὸ λέσι· whence Eschylus calls Agamemnon and Menelaus δίθρονον κράτα Αχαιῶν, and Sophocles after him, dixeμε κράτο (υλλάμβάνεται τι τοῖς ὕσερον τ βασιλείαν κράτο τῆς ̓ Ατρείδας ̇ and as xραλεῖν to rule or govern, (Κραζεῖ, κυριούλ, ἄρχὶ· from whence Κραλὺς, ἄρχων, ἐξυσιάζων·) So also in composition, παντοκράτως, the Ruler of all. Παντοκράτως, ὁ θεὸς, πάντων κρατῶν, Hesych. Παντοκρατορία, πανταρ χία. Suid. † Αίρεζικοὶ ἐκ οἴδασιν ἕνα παντοκράτορα θεὸν. παντοκράτως γάρ ἐσιν ὁ πάντων κρατῶν, ὁ παντων ἐξυσιάζων. οἱ 5 λέδοντες – με εἶναι ὁ ψυχῆς δεασότιω, τἢ τὸ ζώμαζα, & τέλειον λέεσιν· ὁ δὲ ψυχῆς ἐξεσίαν ἔχων, (ώματα ή έξε σίαν μὴ ἔχων, πῶς παντοκράτως ; κὶ ὁ δεασότης (ωμάτων μὴ ἐξυσιάζων ἢ πνδυμάτων πῶς παντοκράτως; S. Cyril. Catech. 8. Theodorus apud Cl. Alex. p. 804. Ὡς γὸ τὸ πῦρ ἰχυρότατον ἢ σοιχείων, κὶ πάντων κρατῶν, ὅτω κὶ ὁ Θεὸς παντοδυναμού κὶ παντοκράτως, ὁ διωάμμου κρατήσαι, ποιῆσαι, τρέφειν, αὔξειν, ζώζειν, (ώμαλο κὶ ψυχῆς ἐξεσίαν ἔχων. Unus eft Dominus Jesus Chriftus per quem Deus Pater dominatum omnium tenet; unde & fequens fermo Omnipotentem pronunciat Dominum. Omnipotens autem ab eo dicitur, quòd omnium teneat potentatum. Ruffin. in Symb.

* ̓Εξεσία.

Luke 12. 5.

Acts 1.7.

Jude 25.

Rev. 5.13.

ארוני As †

κόριο, δε

απότης,

ἐν τῇ χειρὶ

This authority or power properly poteftative is attributed unto God in the sacred * Scriptures; from whence those † names or titles which most aptly and fully express Dominion, are frequently given unto him; and the rule, empire, or government of the world is acknowledged to be wholly in him, as necessarily following that natural and eternal right of dominion.

What the nature of this authoritative power is, we shall the more clearly understand, if we first divide it into three degrees or branches of it: the first

τὸ κυρίως κὶ whereof we may conceive, a right of making and framing any thing which πράτως όν, & he willeth, in any manner as it pleaseth him, according to the absolute freeπάνια, κὃς dom of his own will; the second, a right of having and poffefssing all things πάντων δεαπό- so made and framed by him, as his own, properly belonging to him, as to the ζ' τα το ζύμη Lord and Master of them, by virtue of direct dominion; the third, a right of Phot. Ep. 162. using and difpofing all things so in his poffeffion, according to his own plea

πανταδελά σα.

fure. The first of these we mention only for the neceffity of it, and the dependence of the other two upon it. God's actual dominion being no otherways necessary, than upon supposition of a precedent act of Creation; becaufe nothing, before it hath a being, can belong to any one, neither can any propriety be imagined in that which hath no entity.

But the fecond branch, or absolute dominion of this Almighty, is farther to be confidered in the Independency and Infinity of it. First, it is independent in a double respect, in reference both to the original, and the use thereof. For God hath received no authority from any, because he hath all power originally

originally in himself, and hath produced all things by the act of his own will, without any Commander, Counsellor, or Coadjutor. Neither doth the use or exercile of this dominion depend upon any one, so as to receive any direction or regulation, or to render any account of the adminiftration of it; as being illimited, absolute, and fupreme, and so the fountain from whence all dominion in any other is derived. Wherefore he being the a God of Gods, is also the Lord of Lords, and King of Kings, the only Po-a Deut. 10.17. tentate; because he alone hath all the power of himself, and whosoever else Pfal. 136. 3. hath any, hath it from him, either by donation or permiffion.

1 Tim. 6. 15. μόνο δινά

46.6. ὕψισ

The Infinity of God's Dominion, if we respect the Object, appears in the sns. Sap. Syr. amplitude or extension; if we look upon the manner, in the plenitude or waσης. perfection; if we consider the Time, in the eternity of duration. The am-2 Mac. 15.29. plitude of the Object is sufficiently evidenced by those appellations which ὁ δυνάσης. the holy Writ afcribeth unto the Almighty, calling him the Lord of beaης

all things both in comprehended

wa

κὴ πάσης ἐξα

wen, the Lord of the whole earth, the Lord of heaven and earth; under 3.24. ό παheaven and earth. This τέρων κύρια, which two are Moses taught the distrusting Ifraelites in the Wilderness: Behold the hea- σίας δυνάσης. ven and the heaven of heavens is the Lord's thy God, the earth also with παλου κρει all that is therein. With these words David glorifieth God: The hea-b Dan. 5. 23. vens are thine, the earth also is thine; so acknowledging his dominion; Josh. 3.11,13. as for the world and the fulness thereof, thou hast founded them; fo ex

όντων. Ιλ. θ ́.

Pfal. 97.5.
Mic. 4. 13.

Matt. 11. 25.

c 14. d Pfal. 89. 11.

And yet more fully, Zac. 4. 14. preffing the foundation or ground of that dominion. at the dedication of the Offerings for the building of the Temple, to shew and 6. 5. that what they gave was of his own, he faith, Thine, O Lord, is the great- Afis 17. 24. and the victory, and the majesty: for Deut.10 ness, and the power, and the glory, all that is in the heaven and in the earth is thine. Thine is the Kingdom, e Chron. 29. O Lord, and thou art exalted as head above all. Both riches and honour 11, 12, come of thee, and thou reignest over all. If then we look upon the object of God's Dominion, it is of that amplitude and extension, that it and comprehendeth all things; so that nothing can be imagined which is not τα τοῖς θεοῖς his, belonging to him as the true owner and proprietor, and subject whol- πάντη πάντων ly to his will as the fole governour and disposer: in respect of which univer- "σον οἱ θεοὶ fal Power we must confefs him to be Almighty.

מושל בכל

כיר ממך הכל

includeth πάντη γδ πάν ὕποχα, κὶ

κραζέσι. Ζenoph. de ex

If we confider the manner and nature of this Power, the Plenitude thereof ped. Cyr. 1. 2. or perfection will appear: for as in regard of the extension, he hath power over all things; so in respect of the intention, he hath all power over every thing, as being absolute and fupreme. This God challenged to himself, when he catechized the Prophet Jeremy in a Potter's House, saying, f Of Jer. 18. 6. house of Ifrael, cannot I do with you as this potter? faith the Lord. Behold, as the clay is in the potter's hand, so are ye in my hand, O house of Ifrael. That is, God hath as absolute power and dominion over every person, over every Nation and Kingdom on the earth, as the Potter hath over the pot he maketh, or the clay he mouldeth. Thus are we wholly at the difposal of his will, and our present and future condition framed and ordered by his free, but wife and just, decrees. Hath not the potter power over the Rom. 9. 11. clay; of the fame lump to make one vessel unto honour, and another unto difhonour? And can that earth-artificer have a freer power over his brother potsheard, (both being made of the same metal) than God hath over him, who by the strange fœcundity of his omnipotent power, first made the clay out of nothing, and then him out of that?

The duration of God's dominion must likewife necessarily be eternal, if any thing which is be immortal. For, being every thing is therefore his, because it received its being from him, and the continuation of the creature is as much from him as the first production; it followeth that so long as it is continued it must be his, and confequently, being some of his Creatures are immortal,

G2