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* neither his Being from another, nor from himself; not from another, that * "Avægxos olv were repugnant to his Paternity; not from himself, that were a contradiction Tum,

ετερόθεν αυτοί, in it self. And therefore those expressions are not to be understood positively wide razie and affirmatively, but negatively and exclusively, that he hath his Essence toő to stvar. from none, that he is not begotten of any, nor hath he any cause of his existence on

S. Greg. Naz. stence. So that the proper notion of the Father in whom we believe is this, vegfón), oše* that he is a Person fubsisting eternally in the one infinite Essence of the God

jewulo, ovo

Độ +Tíạ8. s. head; which Essence or Subsistence he hath received from no other person, Athan. Si rur

sum quod à semetipfo fit accipias, nemo fibi ipfi & munerator & munus est. S. Hilar. de Trin. l. 2. Qui putant Dcuin ejus potentiæ elle ut seipsum ipse genuerit, eo plus errant, quòd non solum Deus ità non est, sed neque corporalis neque fpiritualis creatura. Nulla enim omnino res eft quæ feipfam gignat ut fit. Et ideo non eft credendum, vel dicendum, quod Deus genuit se. S. Aug. † This appeareth by those expofitions which have been given of such words as seem to bear the affirmation; as outofc020, autopuns, autólovo, autogfors, &c. Aúrogfunis, outoyévedno, oux, és tov@ gloves palec. Hefych. And Ava Todoxo16, Dios civévalo, aí Toyévv . Id. And after him Suidas; Arronézouia, aitarybwa , ó Oids ó cévn@. And if αυτογέννηG- be not αυτόθεν κυνητος, no more is αντίθεG- to be taken for ατίθεν, or εξ εωγού θεός. Εufebius in his Panegyrical Oration gives this title to the Son, Oice toû xabóns 98ou sado monclov xj w Peov a egcxumat. Hift. I. 10. 6.4. and in his Evangelical Demonstration calls him, ww Tovouw, rj autonólov, rij citocopiar, re to s autoxanov se atod! céóv, l. 4. 6.2. and in the 13. chapter of the same book, with relation to the former words, toc geoũ nó cu Towntofzávw, x' ' ToPüs vosogy, s őr a crna wegxceleidery. Theodoret terms him, autodwózuoy xj urobabis jautocopiay. contra Anathem. 4. Cyrilli. S. Bafil. owTo(www, in Psal. 48.c de Spiritu Sanéto, c.8. and a Todoricoculu. Ep. 141. S. Chryfoft. cu' Toubavariar, autouchXdentale. S. Athan. gives him them, and many more to the same purpose. And before all these Origen;"O, youízo wel sy Wenecuele sexão ev draus Osov, rj gav Osoi, otto o autonóra isi, xj UTQTopice, saj j aitomandesa. And again, Τις μάλλον τ'Ιησου ψυχής και καν οραπλησίως κεκόλλη3 τω Κυρίω, το αυτολόω, και αυτοσοφία και αυτοαληθεία και αυτοδικαιοcun, 1, 6. Eixa's û Toü groő ów W rox@ whone xlicids isov o autonóra, rj avtoandesce, to je vi aútoro id. Ib. And certainly in the same sense that cúros is joined with one attribute, it may be joined with any other, and with the Gods head : because all the attributes of God are really the same, not only with themselves, but with the Essence. But in what sense it ought to be understood, when thus used by the Fathers, it will be necessary to enquire, less it be fo attributed to the Son, as it prove derogatory to the Father. S. Basil, I confess, may seem so to speak, as if the sou were therefore autowr, because he hath life of himself, not from the Father, and consequently he may be termed cutite, as Gort of himself, not from the Father) for he denieth those words, I live by the Father, to be spoken of Christ according io his divine nature, and that only for this reason, that if it were so understood he could not be called autol wń. Ei ali À walé cge ó ýos S, Ni ere egv, xj ou di saw yon fw, o ö di ÉTE egy főv auro con civar ou quay from whence he concludeth, iis Η ενανθρώπησιν ομώ και ουκ εις Η θεότητα, το ειρημένον νοείν δεί. contra Eunom. 1. 4. Bκι becaufe the authority of that book is questioned, I shall produce the Same Author upon the same Scripture, speaking so the same purpose, in his 141 Epistle, which is unquestionably genuine : "Eylailee @ To pr toy oux avtls ar egcucullov, as offeredo Cabo dvoudt. Hãy gb tò di te ego cür autos tiras ou dua). To which teftimonies I answer, first, that those words of his, a's oiua, as I think) Mew 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. Basil himself, in his book de Spiritu San&io, c. 8. hath delivered a clear resolution of this point according to that interpretation, wholly confonant to his Doctrine of the Trinity in other parts of his works : "Opas polju tos luce peń Tote 'n toő peryé 685 Cragyogw mear as wafu, eis to paviuat liñ an árace mov sivas sốekov, Ti Quai + 4 Token; E{% (Ag + 8 7 ed' x Tô de & Guyauts ; eo đui 2 i gò, Rozy ae t e v. go duτοτελης σοφία; Εν ολίω έλαβον τι είπω και τι λαλήσω ; Chrif therefore as αυτοζωή [poke thofe 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 autis in compofition 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 o di PTERO Laiv auto a esou dielo , immediately followeth, oo ä 285 xe xéen álica atrodlic and in the second, after wär so di freegi Côv aúto wri civous ou deuba 7, followeth likewise, wa ou ġ crégs Seguendèy aútobeçmótus civou. The meaning then of 3. 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 aútozwi, no more than they autód lior 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 avtobeguótns. And this is fully confonant to the expressions of the rest of the ancients : as particularly Athanafius, où xe mélozhe taūta av, oude pl&w.fev, émifiropoleony tohtov AUTO X Tous αυτού με έχονίας, και σοφιζομψες δι αυτού, και δωαλούς και λοιπούς και αυτο γινομες αλλ' αυτοσοφία, αυτολόG, αυτοδύyoenis idíc toő wolegs isiv, autopās, autouratesa, autodirQuoc win, aúrougelo. in fine Protrept. And to the same purpole, 'Oto ou usbextlu px$ dwgeer, aax uitouwys sy uvrópica wywy ési eng e la Iūv, aútown sy autopās, rj autourneerd, in the Ms. Catena in the K. of France's Library, Petav. de Trin. I. 6. c. II. All therefore which these compositions signifie, 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, aútorcice isov o Jeos waiting my o jos, rj rò alion woveöpa, xj oux étegoriu. and Origen himself upon S. John, aitodiranotun ovosádns Xerrós isi, as also s citoarútva ni ovciadas, xs is' oo tej 67w, wétuπG- εν ταις λοικαίς ψυχαίς αληθείας. Το conclude, there is a Catholick fenfe in which the Son is termed αυτόθεG-, aútoropia, &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 aúrótea, in the highest sense, çow Toữ Deds, positively taken, belongeth neither to the Son nor to the Father, as implying a manifest contradiction ; because nothing can have its being aftually from it felf, as communicated to it self, and that by it self : but in a negative way of interpretation, by which that is said to be of it self, which is and yet is not of or from another, aúró Ft belongs properly to the Father, neia ther generated by, nor proceeding from another; and in that sense it is denied to the Son, because he is generated by the Father, as ex from Geos, c're coco copia, in dolixoő sólo, sy 'n tulogs uos, faith S. Athanafius cont. Ar. Or. 5. from whence he thus proceeds, c'xlog siden Öv tis tiños aútoropia tioch sj autonólov i Seov, ora si TOŪTO sin der airos éow lon zalag xe nós. And again, ei ä сútocopic ó geos, x to in toúry ŠTotoveieny a Xo24beario. Lastly, in another fense, in which aútos in composition is taken not in obliquo, but in recto aúto90, that is, aítós o fios, God himself, and ditogwa, aúti ; (ws, life it felf: so all these terms are'attributed to the Son as truly, really and ellentially, as to the Father. And that the Fathers took it so appears, because they did sometimes resolve the compcfition: as when Eusehius calieth Christ airóbkov, in the Panegyrick before cited, presently after he speaketh thus ; Ti 78 xj opeene tab way. Oxonnéars rj Javnleuóve sa aútoŨ froñaály curioaat te veíuale; where aútoŰ JEOū is the same with autofix.


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 assert 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 followerh therefore that this Person is the Father, which name speaks nothing of dependence, nor

fuppofeth any kind of priority in another. *'Obav os dizá

From hence it is observed that the name of God, taken * absolutely, is ofSonos, as wára ren in the Scriptures spoken of the Father : as when we read of God fendqedom kyla ding his own Son; of a the grace of our Lord Jesus Christ, and the love of erotonin ons God ; and generally wheresoever Christ is called the Son of God, or the Štais atvedúras Word of God, the name of God is to be taken particularly for the Father, si categooroga because he is no Son but of the Father. From hence he is stiled b one God, sas, ty as inic mav om c the true God, a the only true God, e the t God and Father of our Lord 8qv, sy kweis Jesus Christ. idiana a

wosclově, Thy a céege danom. Theod. Abucara Opufc. 42. a 2 Cor. 13. 14. b i Cor. 8. 6. Eph.4. 6. CI Thef. 1. 9. d John 17. 3. e 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 est, non & Filius Deus eft. Unxit enim te Deus, Deus tuus ; defignatâ videlicet & authoris fui & ex eo geniti fignificatione, uno eodémque dicto utrumque illumi in naturæ ejusdem & dignitatis nuncupatione conftituit. S. Hilar. I. 4. Deo enim ex quo omnia sunt Deus nullus eft qui sine initio æternus eft. Filio autem Deus Pater eft, ex eo enim Deus natus eft. id. paulo poft. 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. l. 11. So S. Cyril of Jerusalem, Catech. i1. Odos ó furncas, Obos ó gfurnbeis. Ocos ñ ñ távleOcoy Q fouTô À woτέρα έπιΓραφόμενG.

Which, as it is most true. and fo fit to be believed, is also a molt neceffarv * Mýpoder truth, and therefore to be acknowledged, for the avoiding * multiplication TE, dúo Seo's xngúak, wo- all

Seos and plurality of Gods. For if there were more than one which were from audeiay xa7eef- none, it could not be denied but there were more Gods than one. Wherefore γέλλά, και δύο this : οι

ination in the Divine Paternity hath anciently been looked upon frol, yos dúo waTéges. as

e as the assertion of the Unity: and therefore the Son and Holy Ghost have o i cigxas been believed to be but one God with the Father, because both from the Facichl w dúo, the Commons ther, who is one, and so the * union of them. geo's. S. Bafil. Homil. 26. In duobus ingenitis diversa Divinitas invenitur, in uno autem genito ex uno ingenito naturalis unitas demonstratur. Fulgen. Refp. contra Arian ad Obj. 5. Si quis innascibilem & fine initio dicat Filium, tanquam duo fine principio, & duo innascibilia, & duo innata dicens, duos faciat Deos, Anathema sit. Concil. Sirm. Deus utique procedens ex Deo fecundam perfonam efficiens, fed non eripiens illud Patri quod unus eft Deus. Si enim natus non fuisset, innatus comparatus cum eo qui esset innatus, æquatione in utroque oftensâ, duos faceret innatos, & ideo duos faceret Deos. Si non genitus esset collatus cum eo qui genitus non esset, æquales inventi duos Deos merito reddidiffent non geniti; atque ideo duos Deos reddidiffet Christus, fi fine origine esset ut Pater inventus; & ipfe principium omnium ut Pater, duo faciens principia, duos oftendiffet nobis consequenter & Deos, &c. Novatian. de Trin, c. 31. tSlc El juía dexa, x BE Tēro bg Jeos. S. Athan. Orat. 5. Treito ú, ais o tuos róla, as je Jeos, eis ev aitiov xj ug xj cylo wybrala dvapeegufám. S. Gregor. Naz. Orat. 29. "O78 78.pice po názxa, és to ig auris, xj prvú to dexétumov, nice jsi cixwv, o fyórna nóra ó als poeizo9. S. Bafil. Homil. 26. Patri suo originem suam debens, discordiam Divinitatis de numero duorum Deorum facere non potuit, qui ex illo qui est unus Deus originem nascendo contraxit. Novatian, 6.31. Confiteniur non Deos duos sed Deum unum, neque per id non & Deum. Dei Filium, eft enim ex Deo Deus; non innafcibiles duos, quia authoritate innascibilitatis Deus unus est. S. Hilar. de Synod. whose assertion is, Unum Deum effe ex quo omnia, unam virtutem innascibilem, & unam hanc esse fine initio potestatem: 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 fe Deus. Contrà verò non minùs per id Filius Deus, quia Pater Deus unus fit. Eft enim unigenitus Filius Dei non innascibilis, ut Patri adimat quòd Deus unus fit. De Trin. l. 4. * Qúcis ä tois testi mía Fros. Erweis wu7re, it & sy weg's av aváre 7 Tae Ens. Greg. Naz. Orat. 32. Unto which words those of Theod. Abucara have relation, oros j oueétus asa 76, i wodne ivwcis, 7tou dverlukis sj ávexe Qarciaris, presada o walnię isiv, wis dates, o Osonálo. Opus. 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 teacherh us, through him 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 leveral degrees and eminencies belonging to it, I may now clearly deliver, and every particular Christian 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 self that this one God is the Father of all things, especially of all Men and Angels, so 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 adopreth 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, besides his general off-spring, and peculiar people, to whom he hath given power to become the sons of God; I believe him the Father, in a more eminent and transcendent manner, of one singular 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-lhadowing of his power.; not only sent with special authority as the King of Israel; 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..

I believe in God the Father Amighty.

A Fter the relation of God's Paternity, immediately followeth the glorious A Attribute of his * Omnipotency: that as those in Heaven in their Devo- * For the oldtions, so we on earth in our confessions might acknowledge that a Holy, holy,

m. eft and short

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 Attribute ex

18 pressed in it. language of the Congregation, we might some way imitate that b.voice of a Infomuch that great multi

ultitude, as the voice of many waters, and as the voice of mighty Tavloxes thunderings, saying, Allelujah, for the Lord God Omnipotent reigneth.

was ordina

Hüly by the Ancients taken for the Father, as Origen, l. 7. adv. Celsum. 'Exeku je aute n deat autais négrob ta's 98%ebus tre's ais Oids Heyloxectwę canfyé ane7o civou nélw, it' waisö jos Ofð, Áreais To Ilveõnece to arrov nétor elva irisf7o. And according to this general Confession did Polycarpus begin' his Prayer at his Martyrdom : Kúens ó Orda i z avtoxegtag, ó rõ i arloữ xej echoynloő tudós Co 'Incoő Xersoő walne. Eccl. Smyrn. Epift. a Revel. 4. 8. b Revel. 19. 6. oi rapinciav cianpótest Way Toxectoege waleege xaneir. Constit. Apoft. b.... Proæm.

This notion of Almighty in the Creed must certainly be interpreted according to the sense 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 * fler7oxen moltancient Greek Interpreters used sometimes for the title of God, the Lord twe, tranlla,

red by Tertul. of hofts, sometimes for his name Shaddai, as generally in the book of Job: by and s. Aug.

Omnitenens, (as Tertullian transates xor moregtorges munditenentes) by Prudentius, Omnipollens, by all, Omnipotens, (as s. Hilary translated rorpoxectoeges mundipotentes,) and, as 1 conceive, it is translated Capax universoruin, by the Latin Interpreter of Hermas. Primum omnium credo quod unus eft Deus, qui omnia creavit, & consummavit, & ex nihilo fecit. Ipfe capax univerforum, folus immenfus eft, l. 2. Mand. 1. Which by the Interpreter of Irenæus is thus translated, Omnium capax, & qui à nemine capiatur, l. 4. 6.37.





the first they seem to signific the Rule and Dominion which God hath over all ; by the second, the strength, force, or power by which he is able to per

form all things. a The heavens and the earth were finished, faith Mofes, and à Gen. 2. J. olfa. 45. 12. all the host of them: and he which begun them, he which finished them, is the * Kúero Ca- Ruler and Commander of them. Upon the right of Creation doth he justly te veszóes a challenge this dominion. b I have made the earth, and created man upon it: 1 Cabedo ifxce- even my hands havé stretched out the heavens, and all their host have I részev seño commanded. And on this dominion or command doth he raise the title of asseud.

o * the Lord of hosts : which, tho preserved in the + original language the words of both by S. Paul and S. James, yet by S. John is turned into that word

Lai I... which we translate Almighty. Wherefore from the use of the sacred WriΚαι αι βοαι

Sceiccer Tour ters, from the * notation of the word in Greek, and from the testimony of is to as Tae Kv- the ancient # Fathers, we may well ascribe unto God the Father, in the ex

cation of this Article, the dominion over all, and the rule and governFam. 5.4. ment of all. which are the words of s. James in relation to Deut. 24. 15. "Alig, ático, iliq xieraus Deos ó wavloxegtwe. Rev. 4. 8. which were before in Isaiah. "Aloc, afic, alia xúer C26200, Isa. 6. 3. Tò dopotov içõufe seg er Cobuwdd Owens, woakers & adör a anapebavo pilóns. Öto ei peleraubávopes to ovoua eis to Kúera duwénewr, Kúere segocv, j Walo xestove, (Alspópws 75 auto iged garlo oi igri oyles auto) oder doscope. Origen contra Celf. l. 5. * That way?oxectwo Thould have the signification of government in it, according to the composition in the Greek Language, no man can doubt, who but only considers those vulgar terms of their póliticks, Snuoreglia, and hersoneglice, from whence it appears that moyour age?ich might as well have been used as provas rioi and in that sense autoxesítwe is the proper title given by the Greeks to the Roman Emperor, as not only the latter Historians, but even the Coins of Julius Cæsar witness. Hesych. 'Av7oxogowe, OTEBór , xor juorettang, because the Roman Emperor was Raler of the known world. So the Devils or Princes of the air are termed by S. Paul, xoo porogtopes, Eph. 6. 12. which is all one with äexoyles xórue, as will appear, John 12. 31. and 14. 30. and 16. 11. As therefore Kesto signifieth of it self Rule and Authority, Hesych. Kegro, Beciacio, toric kecird, dgxõ, éscice to which sensè Eustathius hath observed Homer led the following Writers by those words of his, com ä negro wie dežev, Iliad M. Toll regéta Curaepe Sdne poué to Tois ése egy mi Berincian regte déléro' whence Æschylus calls Agamemnon and Menelaus Noegvov regta Axouão, and Sophocles after him, Jinega The 'Argãdas and as reglev to rule or govern, (Kegle, xveroud, agxd. from whence Kealus, ägxwv, ixrockowy) So also in composition, waloxectwe, the Ruler of all. Diccvloxegítwe, é Jeds, wav7wv regtv, Hefych. Taylox@glochan wariapa xia. Suid. Aigeloxoi sx odcov eva way lovegroeu geòr. waxloxogowe gde isov o tév?w regtūv, o warlwy é solátwy. ói ä réformes i ú divas o fuxñs decról, ^ ö CáuclG, ý tínesov aéroroyó g8 yuxas fechas e xwv, Cárucero z igro cice penězov, wūs tavlorestwę ; sjö de acórns Garcétwy point i volá fwy javorát zās tavloredrags. Cyril. Catech. 8. Theodorus apad C. Alex. P. 8o4. as so quesTeTay = cosxáoay, ơáney karv, 810 x 6 bày 8 đêyGoduncu rj Taylor egetwe, ó duwé pily @ x@ghour, worñonu, tpi hv, ažey, CHY, Cáucas Yuxãs égacicy ? xwr. Unus est Dominus Jesus Christus per quem Deus Pater dominatum omnium tenet; unde & sequens sermo Omnipotentem pronunciat Dominum. 'Oinnipotens autem ab eo dicitur, quod omnium teneat potentatum. Rufin. in Symb.

This authority or power properly poteftative is attributed unto God in the * 'B}&cide.

facred * Scriptures; from whence those t names or titles which most aptly Luke 12. 5. and fully express Dominion, are frequently given unto him; and the rule, Acts 1.7.

empire, or government of the world is acknowledged to be wholly in him, Jude 25. Rev. 5:13. as necessarily following that natural and eternal right of dominion.

As 1977 What the nature of this authoritative power is, we shall the more clearly zóer, de motorve t understand, if we first divide it into three degrees or branches of it: the firit Tò xveiwsay whereof we may conceive, a right of making and framing any thing which wygó tas ou, of he willeth, in any manner as it pleaseth him, according to the absolute freeou rñ meses was not post dom of his own will; the second, a right of having and possessing all things to dávam de aró- so made and framed by him, as his own, properly belonging to him, as to the

Talou Lord and Master of them, by virtue of direct dominion; the third, a right of Phot. Ep. 162. using and disposing all things fo in his pofseffion, according to his own plea

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

But the second branch, or absolute dominion of this Almighty, is farther to be considered 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 in himself, and hath produced all things by the act of his owni will, without any Commander, Counsellor, or Coadjutor. Neither doth the use or exercise of this dominion depend upon any one; so as to receive any direction or regulation, or to render any account of the administration 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 Psal. 136. 3.

i Tim. 6. 15hath any, hath it from him, either by donation or permission. i mbu@he Sweden

The Infinity of God's Dominion, if we respect the Object, appears in the sus. Sap. Syr. amplitude or extension; if we look upon the manner, in the plenitude or 0.02

lenitude 46.6. Visa

I drewásna. 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 i dwasns..

** v. 23. ouvásos the holy Writ ascribeth unto the Almighty, calling himn the b Lord of hea 2013:

spavür. wen, the Lord of the whole earth, the Lord of heaven and earth; under 3.24. of wawhich two are comprehended all things both in heaven and earth. This views muences

sy woons išao Mofes taught the distrusting Ifraelites in the Wilderness : « Behold the hea-cies dewasas. ven and the heaven of heavens is the Lord's thy God, the earth also withoY7c7@rpus

6v7wv. In. ó'. all that is therein. With these words David glorifieth God: d The hea- 6 Dan.s. 27. vens are thine, the earth also is thine ; so acknowledging his dominion ; Josh.z.11,13. as for the world and the fulness thereof, thou hast founded them; fo ex- Psal. 97.5.

Mic. 4. 13. pressing the foundation or ground of that dominion. And yet more fully, Zac. 4: 14. 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, e Thine, O Lord, is the great- Matt: 1:25.

- Acts 17. 24. ness, and the power, and the glory, and the victory, and the majesty : for Deut.10.14. all that is in the heaven and in the earth is thine. Thine is the Kingdom, Psal. 89.11.

ei Chron. 29. O Lord, and thou art exalted as head above all. Both riches and honour 11, 12. come of thee, and thou reignelt over all. If then we look upon the object i. 522 Swina of God's Dominion, it is of that amplitude and extension, that it includeth wanita in care and comprehendeth all things; fo that nothing can be imagined which is not ta toñs Stors · his, belonging to him as the true owner and proprietor, and subject whole ly to his will as the fole governour and disposer: in respect of which univer-Poor or Seed fál Power we must confess him to be Almighty.

x@g7őcs. ZeIf we consider the manner and nature of this Power, the Plenitude thereof ped. Cyr.l.z. 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 Houle , saying, f Of Jer. 18. 6. house of Israel, cannot I do with you as this potter? saith the Lord. Be-, bold, as the cluy 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 perlon, over every Nation and Kingdom on the earth, as the Potter h the pot he maketh, or the clay he mouldeth. Thus are we wholly at the disposal 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 vesel unto honour, and another unto di honour ? And can that earth-artificer have a freer power over his brother potfheard, (both being made of the same metal) than God hath over him, who by the strange fæcundity of his omnipotent power, first made the clay out of nothing, and then him out of that? · The duration of God's dominion must likewise 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

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