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αἰώνων.

C

immortal, his dominion must be eternal. Wherefore S. Paul exprefly cala1 Tim. 1.17. leth Goda the King eternal, with reference to that of David, Thy kingΤῷ βασιλεῖ dom is an everlasting kingdom, and thy dominion endureth throughout all bPfal.145.13. generations. And Mofes in his Song hath told us, The Lord shall reign ever and ever : which phrase for ever and ever in the original signifieth LXX. βασι- thus much, that there is no time to come assignable or imaginable, but after λεία πάντων and beyond that God shall reign.

for מלכות

כל־ עלמים

* αἰώνων.

Exod. 15.18.

να κὶ ἔτι.

culum & ul

tra. So Aqui

The third branch of God's authoritative or potestative power consisteth לעלם וער in the use of all things in his possession, by virtue of his absolute dominion. LXX. ἐπ ̓ αἰῶ For it is the general dictate of reason, that the use, benefit and utility of s. Hier. in fe- any thing, redoundeth unto him whose it is, and to whom as to the proprietor it belongeth. 'Tis true indeed, that God, who is all-fufficient and inla, Theod. and finitely happy in and of himself, so that no accession ever could or can be the fifth Edit. made to his original felicity, cannot receive any real benefit and utility from in Pfal. 21. 4. the creature. Thou art my Lord, faith David, my goodness extendeth again, Dan. not to thee. And therefore our only and abfolute Lord, because his good12.7. εἰς τῶς ness extendeth unto us, and not ours to him, because his dominion is for αἰῶνας κὶ ἔτι and Mich. 4. our benefit, not for his own: for us who want, and therefore may receive; 5. εἰς ταἰῶνα not for himself who cannot receive, because he wanteth nothing, whose ho

So the LXX.

κὶ ἐπέκεινα.
d Pfal. 16.2.
Ille noftra fer-

nour standeth not in his own, but in our * receiving.

vitute non indiget, nos verò dominatione illius indigemus, ut operetur & cuftodiat nos: & ideo verus & folus est Dominus, qui non illi ad fuam fed ad noftram utilitatem falutémque fervimus. Nam fi nobis indigeret eo ipfo non verus Dominus effet, cùm per nos ejus adjuvaretur neceffitas, fub qua & ipfe ferviret. S. Aug. de Gen. ad lit. l. 8. c.11. Dixi Domino, Deus meus es tu, quare? quoniam bonorum non eges. Ille non eget noftri, nos egemus ipfius; ideo verus Dominus. Nam tu non valde verus Dominus fervi tui; ambo homines, ambo egentes Deo. Si verò putas egere tui fervum tuum, ut des panem, eges & tu fervi tui, ut adjuvet labores tuos. Uterque veftrum altero vestrum indiget: itaque nullus vestrum verè dominus, & nullus vestrum verè fervus. Audi verum Dominum, cujus verus es fervus, Dixi Domino, Dens meus es tu: quare tui dominus? quoniam bonorum meorum non eges. Id. ad Pfal.69. * Τιμίὼ ποιεῖ τᾶ ἀνενδεῖς 7 ἢ ἀπ ̓ ἐκείνα προτεινομθύων ἀἱαθῶν ὑποδοχώ. Hierocl. in Aurea Car. And again, "Οσις τιμᾶ τὸ Θεὸν ὡς προσδεόμθμον, ὅτο λέληθεν οἰόμθμα ἑαυτὸν τῶ θεῖ εἶναι κρείττονα.

Heb. 2. 11.

But though the universal Cause made all things for the benefit of fome creatures framed by him, yet hath he made them ultimately for himself; and God is as universally the final as the efficient cause of his operations. The * Rom. 11.36. Apostle hath taught us, that not only of him, and by him, as the first AuCor. 8.6, thor, but also f to him, and for him, as the ultimate end, are all things. 5 Prov. 16. 4. And 'tis one of the proverbial fentences of Solomon, & The Lord hath made all things for himself, yea even the wicked for the day of evil. For tho he cannot receive any real benefit or utility from the creature, yet he can and doth in a manner receive that which hath some fimilitude or affinity

hpfal. 104.31. with it. Thus God rejoiceth at the effects of his wisdom, power and goodness, and taketh delight in the works of his hands. Thus doth he or

* Hom. 1λ. μ'. der and dispose of all things unto his own glory, which redoundeth from the Ἡμεῖς δὴ με- demonstration of his Attributes. γάλοιο Διὸς

S

σε θνηλοῖσική

ἀπάσει.

ἐςὶ κὶ κατάφυ

πειθώμεθα An explicit belief of this authoritative power and absolute dominion of βελη, "Ος πα- the Almighty is necessary, first for the breeding in us an awful Reverence of ἀθαναζοῖσιν his Majesty, and entire fubjection to his will. For to the highest excellency the greatest honour, to the * fupreme authority the most exact obe† 'Εμοὶ πόλις dience is no more than duty. If God be our absolute Lord, we his servants γὴ κὶ νόμο and vassals, then is there a right in him to require of us whatsoever we can καὶ το δικαίς perform, and, an † obligation upon us to perform whatsoever he commandπαντός κριτής eth. Whosoever doth otherwise, while he confesseth, denieth him; while ὁ δε ππότης· he acknowledgeth him with his tongue, he fets his hand against him. Why call ye me Lord, Lord, faith our Saviour, and do not the things which I Say?

τὰ τ ̓ ἀδίκε

προς τέτον ἕνα δεῖ ζω ἐμέ.

Servus apud Menand.

Secondly, This belief is also necessary to breed in us equanimity and paLuke 6. 46. tience in our fufferings, to prevent all murmuring, repining, and objecting againft

against the actions or determinations of God, as knowing that he, who is absolute Lord, cannot abuse his power; he, whose will is a law to us, cannot do any thing unwifely or unjustly. a Let the potsheard strive with a Ifai. 45. 9. the potsheards of the earth: shall the clay say to him that fashioneth it, What makest thou ? But let the man after God's own heart rather teach us

humble and religious filence. mouth, because thou didst it. him, let us learn to speak as he then spake: • The Lord hath said unto e 2 Sam. 16. bim, Curse David: who shall then say, Wherefore hast thou done so ?

b I was dumb, faith he, and opened not my pfal. 39.9.

When Shimei cast stones at him, and curfed

Thirdly, The belief of God's absolute Dominion is yet farther necessary to make us truly and fufficiently sensible of the benefits we receive from him, so as by a right value and estimation of them to understand how far we stand obliged to him. No man can duly prize the blessings of Heaven, but he which acknowledgeth they might justly have been denied him; nor can any be fufficiently thankful for them, except it be confefsed that he ought him nothing who bestowed them.

10.

But as the original word for Almighty is not put only for the Lord of Hosts, but often also for the Lord Shaddei: so we must not restrain the signification to the power authoritative, but extend it also to that power which is properly operative and executive. In the title of the Lord of Sabaoth we understand the rule and dominion of God, by which he hath a right of governing all: in the name Shaddai we apprehend an infinite force and strength, by which he is able to work and perform all things. For whether we take this word in * composition, as fignifying the All-fufficient; whosoever is able * so R. Soloto fuppeditate all things to the fufficing all, must have an infinite power: mon wilemor whether we deduce it from the † Root denoting vastation or destruction; pounded of whosoever can destroy the being of all things, and reduce them unto no- the pronoun & thing, must have the fame power which originally produced all things out of nothing, and that is infinite. Howsoever, the first notion of Almighty necessarily inferreth the second, and the infinity of God's Dominion speaketh becau him infinitely * powerful in operation. Indeed in earthly Dominions, the ficiency, that strength of the Governour is not in himself, but in those whom he governeth: is, fufficient and he is a powerful Prince whose Subjects are numerous. But the King Power over of Kings hath in himself all power of execution, as well as right of domi- ture: from nion. Were all the force and strength of a Nation in the person of the whence the King, as the authority is, obedience would not be arbitrary, nor could rebellion be fuccessful : whereas experience teacheth us that the most puissant Job 21. 15. Prince is compelled actually to submit, when the stronger part of his own 31.2. tranpeople hath taken the boldness to put a force upon him. But we must not as Sym. Job imagine that the Governour of the World ruleth only over them which are 22. 3. and Awilling to obey, or that any of his creatures may difpute his commands with quila with fafety, or caft off his yoke with impunity. And if his dominion be uncon- 1. 24. troulable, it is because his power is irresistible. For man is not more inclina- שרדו vaftable to obey God than man, but God is more powerful to exact subjection, and perdidit: from to vindicate Rebellion. In respect of the infinity, and irresistibility of which whence שרי active power we must acknowledge him Almighty; and so, according to the destroyer; the most vulgar acception, give the second explication of his † Omni- utter deftrupotency.

רי : שישרי באלחיתי לכל בריה

in God there is fuf

every crea

LXX. Ruth 1, 20,21.

flate it ἱκανὸς,

him, Ezek.

vit, destruxit,

and because

Etion requireth power

equivalent to production, the Omnipotent, from whence the LXX. Job 8. 3. translate it ὁ πάντα ποιήσας. And this Etymology rather than the former, seemed to be confirmed by the Prophet, Ifa. 13.6. Howl ye, for the day of the Lord is at hand, כשר משרי יבוא. It shall come as a deftruction from the Almighty (destroyer). * Homer hath well joined these two. Ιλ. θ'. Ὦ πάτερ ἡμέτερε Κρονίδη, ὕπαζε κρειόντων. Εὖ νυ κὶ ἡμεῖς ἴδμθμ ὅτι θένα οὐκ ἐπιεικλὸν. † Hoc nifi credamus, periclitatur ipfum noftræ fidei Canfeffionis initium, qui nos in Deum Patrem Omnipotentem credere confitemur. Neque enim veraciter ob aliud vocatur Omnipotens, nifi quia quicquid vult potest, nec voluntate cujuspiam creaturæ voluntatis omnipotentis impeditur effectus. S. Aug. Enchir. c. 96.

* But

1

Πισδύω εἰς

παντοκράτο

δεξιᾷ θεῦ

Library of

* Article 1. * But because this word Almighty is twice repeated in the Creed, once in this first Article, and again in the fixth, where Chrift is represented fitting at the right hand of God the Father Almighty; and although in our English eg. Art. 6. xa- and the Latin the fame word be expressed in both places, yet in the ancient θεζόμθμον ἐν Greek Copies there is a manifest distinction; being the word in the first Arπατρός παντο-ticle may equally comprehend God's power in operation, as well as authoδυνάμε, as it rity in dominion; whereas that in the fixth speaketh only infinity of power, ent Copy of without relation to authority or dominion : I shall therefore referve the exthe Creed ta-plication of the latter unto its proper place, designing to treat particularly ken out of the of God's infinite power where it is most peculiarly expressed; and fo conBennet Col- clude briefly with two other interpretations which some of the Ancients have lege, and fet made of the original word, belonging rather to Philosophy than Divinity, Archbishop of though true in both. For † fome have stretched this word Almighty acArmagh. cording to the Greek notation, to signifie that God holdeth, incircleth, and As Theo- containeth all things. a Who hath gathered the wind in his fists; who philus Bishop of Antioch, hath bound the waters in a garment? who hath established all the ends giving account of the earth? who but God? Who hath measured the waters in the of those words hollow of his hand, and meted out heaven with the span, and compretributed unto hended the dust of the earth in a measure? who but he? Thus then may God, as geos, he be called Almighty, as holding, containing, and comprehending all

forth by the

are

κύριο, ὕψι

5, tells us things.

he is called

ὅτι αὐτὸς τὰ

ραζα τ οίκε

* Others extend it farther yet, beyond that of containing or comprehenπαντοκράτως fion, to a more immediate influence of fustaining or prefervation. For the πάνια κραζεῖ fame power which first gave Being unto all things, continueth the same Being κι έμπειέχε. unto all. God giveth to all, life, and breath, and all things. In him we τὰ γὸ ὕψη τ ἐρανῶν, καὶ τὰ live, move, and have our being, faith the strangest Philofopher that ever enβάθη ἢ ἀδύσ- tred Athens, the first expofitor of that blind Inscription, To the unknown God. σων, καὶ τὰ πέ & How could any thing have endured, if it had not been thy will? or been preμθύης ἐν τῇ served, if not called by thee? as the wisdom of the Jews confesseth. Thus κλρὶ αὐτῷ ἐσι. did the Levites stand and bless: “Thou, even thou, art Lord alone ; thou hast Ad Autol.l.1. made heaven, the heaven of heavens, with all their hoft, the earth and all b Ifai. 40. 12. things that are therein, the sea and all that is therein, and thou preferveft * As Greg. them all. Where the continual conservation of the creature is in equal latiὅταν & Παντο- tude attributed unto God with their first production. Because there is an κρατωρ φωνῆς absolute necessity of preserving us from returning unto nothing by annihilaτο νούμῳ, το tion, as there was for first bestowing an existence on us by creation. And πάντα - θεὸν in this sense God is undoubtedly Almighty, in that he doth sustain, uphold, ἐν τῷ εἶναι and constantly preserve all things in that being which they have.

a Prov. 30.4.

Nyfΐ. Οὐκῶν

ἀκόσωμπι, τε

(υνέχειν ;

Neither says he, would God be termed παντοκράτως εἰ μὴ πᾶσα ἡ κλίσις τῶ πεικραζοῦν αὐτιώ, κὶ ἐν τῷ εἶναι σωληροῦν τα, ἐδέελο. contra Eunom. l. 1. Creatoris Omnipotentia, & Omnipotentis atque omnitenentis virtus, eft caufa fubfiftendi omni Creaturæ. Quæ virtus ab eis quæ creata funt regendis si aliquando cessaret, fimul & illorum ceffaret species, omnisque natura concideret. S. Aug. in Genef. l. 4. c. 12. c Alts 17. 25. 28. d Wisd. 11. 25. e Neh. 9. 6.

From whence we may at last declare what is couched under this Attribute of God, how far this Omnipotency extends it self, and what every Christian is thought to profess, when he addeth this part of the first Article of his Creed, I believe in God the Father ALMIGHTY.

As I am perfuaded of an infinite and independent Effence, which I term a God, and of the mystery of an eternal Generation by which that God is a Father: so I assure my self that Father is not subject to infirmities of age, nor is there any weakness attending on the Ancient of days; but, on the contrary, I believe Omnipotency to be an essential Attribute of his Deity, and that not only in respect of operative and active power (concerning which I shall have occafion to express my faith hereafter) but also in regard of power authoritative, in which I must acknowledge his antecedent and eternal right of ma

king what, and when, and how he pleased, of possessing whatsoever he maketh by direct dominion, of using and disposing as he pleaseth all things which he so possesseth. This dominion I believe most absolute in respect of its Independency, both in the Original, and the Use or Exercise thereof: this I acknowledge Infinite for amplitude or extenfion, as being a power over all things without exception; for plenitude or perfection, as being all power over every thing without limitation; for continuance or duration, as being eternal without end or conclusion: Thus I believe in God the Father Almighty.

Baker of Heaven and Earth.

were not expressed in the

expounded it

A though this last part of the Article * ancient Creeds, yet the sense thereof was delivered in the † first Rules * For we find of Faith, and at last these particular words inferted both in the Greek and La- it not mentin Confessions. And indeed the work of Creation most properly follow- tioned by S. eth the Attribute of Augustine de Omnipotency, as being the foundation of the first, and Fide & Symthe demonstration of the second explication of it. As then we believe there bolo; neither is a God, and that God Almighty; as we acknowledge that fame God to be hath Ruffinus the Father of our Lord Jesus Christ, and in him of us: so we alfo confefs in the Aquithat the fame God the Father made both heaven and earth. For the full leian, or noted explication of which operation, it will be sufficient, first, to declare the lati-in tonbe found tude of the Object, what is comprehended under the terms of heaven and or Oriental earth; fecondly, to express the nature of the action, the true notion of Creeds. Leo, Creation, by which they were made; and thirdly, to demonftrate the Per-reciting the fon to whom this operation is ascribed.

three first Ar ticles in his Epistle to Fla

vianus, maketh no mention of it. Epift. 10. Maximus Taurinensis hath it not in Traditione Symboli, nor Petrus Chryfologus in his Sermons, amongst fix feveral expositions. It is not in the Homilies of Eufebius Gallicanus, or the expofition of Venantius Fortunatus. Marcellus Bishop of Ancyra left it not at Rome with Julius: Nor did Arius in his Catholick Confession unto Constantine acknowledge it. Neither are the words to be found in the Latin or Greek Copy of the Creed written about the beginning of the eighth Century, and published out of the MSS. by the most Reverend and Learned Archbishop of Armagh; or in that which Etherius and Beatus produced against Elipandus Archbishop of Toledo, towards the end of the seventh Century. ↑ As in that delivered by Irenæus, Εἰς ἕνα θεὸν πατέρα παντοκρά τορα, Η πεποιηκότα τ' ἐξανὸν κὶ τ γιῶ κὶ τάς θαλάσας, κὶ πάντα τὰ ἐν αὐτοῖς. Αdver. Har. l. 1. с. 2. And that by Tertul. Unum omnino Deum esse, nec alium præter mundi conditorem, qui universa de nihilo produxerit. De prafcr. adv. Har. c. 13. And that under the Name of Novatian, not in formal words, but with an (id eft,) by way of explication. Regula exigit veritatis ut primo omnium credamus in Deum Patrem & Dominum Omnipotentem, id eft, rerum omnium perfectiffimum conditorem, qui cælum alta fublimitate fufpenderit, terram dejecta mole folidavit, maria foluto liquore diffudit, & hæc omnia propriis & condignis inftrumentis & ornata & plena digeffit. De Trin. c. I. It was also observed by Origen, that the Christians were wont most frequently to mention God under that as the most common title. "Η γδ αορίσως ὁμολογᾶσι τὸ, κοινὸν ὄνομα, ὁ Θεὸς, ἢ κὶ μὲ προοθήκης, ὁ δημιεργὸς ἢ ὅλων, ὁ ποιητὴς ἐρανε κὶ γῆς. Adv. Celfum. 1. 1. Eufebius deliver'd the first Article thus in his Confeffion to the Nicene Council: Πισούομθμ εἰς ἕνα θεὸν πατέρα παντοκράτορα, τἢ ἀπάντων ὁρατῶν τε κὶ ἀοράτων ποιητιw and that Council expressed the fame without alteration in their Creed. But after the Nicene Council we find added ποιητιὼ ἐρανό κὶ γῆς, by S. Cyril of Jerufalem, in his Catechism, and Epiphanius in Ancorato: which addition was received, confirmed and transmitted to us by the Council of Constantinople. By which means at last we find this Article thus expressed in the Western Confeffions, Credo in Deum Patrem omnipotentem, creatorem cæli & terræ.

For the first, I suppose it cannot be denied as the sense of the Creed, that under the terms of heaven and earth are comprehended all things; because the first Rules of Faith did fo express it, and the most ancient Creeds had either instead of these words, or together with them, the maker of all things visible and invisible, which being terms of immediate contradiction, muft confequently be of universal comprehenfion; nor is there any thing imaginable which is not visible, or invisible. Being then these were the words of the Nicene Creed; being the addition of heaven and earth in the Constantinopolitan could be no diminution to the former, which they still retained together with them, faying, I believe in one God the Father Almighty, maker of heaven and earth, and of all things visible and invisible; it followeth, that they which in the Latin Church made use only of this last addition, could not choose but take it in the full latitude of the first expression.

And

And well may this be taken as the undoubted sense of the Creed, because Exod. 31:17. it is the known language of the facred Scriptures. In fix days, faith Mofes, Exod. 20. 11. the Lord made heaven and earth: in the fame time, faith God himself, the

Ifa. 1..2.

Ifai. 66. 1.

Lord made heaven and earth, the sea, and all that in them is. So that all things by those two must be understood which are contained in them: and we know no Being which is made or placed without them. When God would call a general rendezvous, and make up an universal Auditory, the Prophet crys out, Hear, O heavens, and give ear, O earth. When he would express the full splendour of his Majefty, and utmost extent of his actual dominion, Thus faith the Lord, the heaven is my throne, and the earth is my footstool. When he would challenge unto himself those glorious attributes Jer. 23. 24. of Immensity and Omniprefence, Do not I fill heaven and earth? faith the Lord. These two then taken together signifie the Universe, or that which is called the World. S. Paul hath given a clear exposition of thefe Afts 17. 24. words in his explication of the Athenian Altar; God that made the world and all things therein, feeing that he is Lord of heaven and earth, dwelleth not in Temples made with hands. For being God is necessarily the Lord of all things which he made, (the right of his direct Dominion being clearly grounded upon the first Creation) except we should conceive the Apoftle to exempt some Creature from the authoritative Power of God, and so take fome work out of his Hand out of the reach of his Arm; we must confess that heaven and earth are of as large extent and ample signification as the world and all things therein. Where it is yet farther observable, that the Apoftle hath conjoyned the speech of both Teftaments together. For the ancient Hebrews seem to have had no word in use among them which singly of it felf did signifie the world, as the Greeks had, in whose language S. Paul did fpeak; and therefore they used in conjunction the heaven and earth, as the * grand extremities within which all things are contained.

* Καλῶς 3

απάντες χεδόν ἐξεδέξαντο

ξανῷ τι

τὰ μέσα ζυμ

ἢ ἄκρα φημί;

For

Nay, if we take the exposition of the later Writers in that language, those τοῖς ακροις, &- two words will not only as extremities comprehend between them, but in the extension of their own significations contain all things in them. πειειληφέναι when they divide the universe into † three worlds, the inferiour, fuperiour, τοιχεία. πῶς and the middle world; the lower is wholly contained in the name of earth, ὅτι γῆ μ τὸ the other two under the name of heaven. Nor do the Hebrews only use κέντρον παντὸς this manner of expression, but even the Greeks theinselves; and that not και έσι κάτωθεν only before, but † after * Pythagoras had accustomed them to, one name. μ' ἀρχὴ πάν- As therefore under the single name of † World or Universe, so also under the των ἡ γῆ, πί- conjunctive expression of heaven and earth, are contained all things mate

ἐμπριείληφε·

ρας ἢ τούτων

ὁ πάντα πεί-rial and immaterial, visible and invisible.

χων οὐρανός·

τέμπαλιν ἢ ἄνωθεν, ἀρχὴ μ ὁ ὑρανὸς, πέρας ἢ πάντων ἡ γῆ με ἢ δρανα κι ὁ γῆς τὰ λοιπὰ τρία ναειείληπ) σοιχεῖα. Jo. Philop. de mundi Creat. l. 1. c. 5. Τῷ με γρανίῳ (ώμαζι (ή φύσις) τὸ πέριξ τὸ παντὸς ἀπένειμε, τῷ ἢ πειγείῳ τὸ κένζουν· ἐν ἢ (φαίρα ἄλλως με το κέντρον ἀρχὴ, ἄλλως ἢ ο τε πειέχον όρ. Hierocl. in Aur. Carm. For the Rabbins usually divide the whole frame of things into שלש עולמות three worlds: the first עולם התחתון the inferiour, or עולם הש פל the depressed and lowest world ; הוא זה, עולם that is this world, fay they, to wit, this globe of earth on which we live. This they divide into three parts; the fea, lakes and rivers, מרבר the defart, folitatary and uninhabitable places, רחוקן מן הישוב far from the habitations of men, and ישוב - oil, the earth inhabited. The second is called עולם התיבון the middle or inmoft world ; הוא עולם הגלגלים this is the world of the spheres, containing the aerial Region, and the starry heavens. The third is, עולם העליון the fuperiour world ;הוא עולם המלאכים this the world of Angels, אלהים of God, נפשות of Souls, עולם הרוחני the fpiritual world. Now being these three comprehend all things imaginable; being the first is sufficiently expressed in ארץ the earth, and the two last in שמים the heaven; it followeth that, in the sense of the Hebrews, heaven and earth signifie all things. † Εἷς ταῖς ἀληθείαισιν, εἷς ἐσὶν θεὸς, ὃς ἐρανὸν τέτούχε κὶ γαῖαν μακράν. * Πυθαγόρας πρῶτο ὠνόμασε τ τ όλων πειο χιώ, κόσμον, ἐκ τ' ἐν αὐτῷ τάξεως. Plut. de Plac. Philofoph. 1.2. c. I. † Si Mundum dixeris, illic erit & cœlum, & quæ in eo fol, & luna, & fidera, & aftra, & terra, & freta, & omnis cenfus elementorum. Omnia dixeris, cùm id dixeris quòd ex omnibus conftat. Tertul. de Virg. Veland. c. 4. Φασί ή οἱ ζοφοι κὶ εὐρανὸν κὶ γιὰ κὶ θεὺς κὶ ἀνθρώπες – κοινωνίαν (υνέχειν, κὶ φιλίαν, κὶ κοσμιότητα, κὶ ζωφορσκύλω, κὶ δικαιοσκώίω· κὶ τὸ ὅλον τῦτο Δὰ ταῦτα κόσμον καλῶσιν. Iambl. Protrept. but the words are Plato's in Gorgia.

But

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