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αιώνων.

a

b

immortal, his dominion must be eternal. Wherefore S. Paul exprefly cala1 Tim. 1.17. leth God the King eternal, with reference to that of David, Thy kingTo Barine & 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 fhall reign 2 for ever and ever: which phrafe for ever and ever in the original fignifieth LXX. Bar- thus much, that there is no time to come affignable or imaginable, but after and beyond that God fhall reign.

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* αιώνων.

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tra. So Aqui

Exod. 15.18. The third branch of God's authoritative or poteftative power confifteth yby in the use of all things in his poffeffion, by virtue of his abfolute dominion. LXX. iw' aiw- For it is the general dictate of reafon, that the ufe, benefit and utility of S. Hier. in fe- any thing, redoundeth unto him whose it is, and to whom as to the proprieculum & ul- tor it belongeth. 'Tis true indeed, that God, who is all-fufficient and inla, Theod. and finitely happy in and of himself, so that no acceffion 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. is nefs extendeth unto us, and not ours to him, because his dominion is for αἰῶνας καὶ ἔτι· and Mich. 4. our benefit, not for his own: for us who want, and therefore may receive; 5. eisalava not for himself who cannot receive, because he wanteth nothing, whofe hoκαὶ ἐπέκεινα. nour standeth not in his own, but in our* receiving.

So the LXX.

Pfal. 16.2. Ille noftra fer

vitute non indiget, nos verò dominatione illius indigemus, ut operetur & cuftodiat nos: & ideo verus & folus eft 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 veftrum indi get: itaque nullus veftrum verè dominus, & nullus veftrum 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. * Τιμώ ποιεῖν τὸ ἀνενδεις τ' τ' απ' εκείνες προτεινομθρων ἀγαθῶν ὑποδοχω. Hierocl. in Aurea Car. And again, "Os15 TIμα το Θεὸν ὡς προσδεόμθμον, ὅτω λέληθεν οἰ όρθρον ἑαυτὸν τὸ θεῖ εἶναι κρείττονα. T

f

Heb. 2. 11.

But though the universal Caufe made all things for the benefit of fome creatures framed by him, yet hath he made them ultimately for himself; and God is as univerfally 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 Au1 Cor.8.6. thor, but alfo f to him, and for him, as the ultimate end, are all things. 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 fome fimilitude or affinity with it. Thus God h rejoiceth at the effects of his wifdom, power and goodness, and taketh delight in the works of his hands. Thus doth he or*Hom. 1..der and difpofe of all things unto his own glory, which redoundeth from the

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Ἡμεῖς δὴ μετ

γάλοιο Διός

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demonstration of his Attributes.

WAPŃμLEJA An explicit belief of this authoritative power and abfolute dominion of Bain," Oswathe Almighty is neceffary, first for the breeding in us an awful Reverence of αθανατοῖσιν his Majesty, and entire fubjection to his will. For to the highest excelανάσει. lency the greatest honour, to the * fupreme authority the most exact obeEudience is no more than duty. If God be our abfolute Lord, we his fervants ἐπὶ καὶ κατάφυ and vaffals, then is there a right in him to require of us whatsoever we can * dixais perform, and, an obligation upon us to perform whatsoever he commandτα τ' ἀδίκο eth. Whofoever doth otherwife, while he confeffeth, denieth him; while don he acknowledgeth him with his tongue, he fets his hand against him. Why call દાઝ લઇ ye me Lord, Lord, faith our Saviour, and do not the things which I ἐμέ. Say?

παντός κριτής

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Servus apud Secondly, This belief is also necessary to breed in us equanimity and pa-
Menand.
Luke 6. 46. tience in our fufferings, to prevent all murmuring, repining, and objecting

againft

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against the actions or determinations of God, as knowing that he, who is abfolute Lord, cannot abuse his power; he, whofe will is a law to us, cannot do any thing unwifely or unjustly. a Let the potfheard ftrive with fai. 45. 9. the potfheards of the earth: Shall the clay fay to him that fashioneth it, What makest thou? But let the man after God's own heart rather teach us humble and religious filence. b I was dumb, faith he, and opened not my pfal. 39. 9.

C

b

e

10.

mouth, because thou didst it. When Shimei caft stones at him, and curfed him, let us learn to fpeak as he then spake: The Lord hath said unto & 2 Sam. 16. bim, Curfe David: who shall then fay, Wherefore haft thou done fo? Thirdly, The belief of God's abfolute Dominion is yet farther neceffary to make us truly and fufficiently fenfible of the benefits we receive from him, fo as by a right value and estimation of them to understand how far we ftand obliged to him. No man can duly prize the bleffings of Heaven, but he which acknowledgeth they might juftly have been denied him; nor can any be fufficiently thankful for them, except it be confessed that he ought him nothing who bestowed them.

t

mon will have it com

pronoun

רי : שישרי באלחיתי

לכל בריה

there is fuf

But as the original word for Almighty is not put only for the Lord of Hofts; but often alfo for the Lord Shaddei: fo we must not restrain the fignification 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* compofition, as fignifying the All-fufficient; whofoever is able* so R. Soloto fuppeditate all things to the fufficing all, must have an infinite power : or whether we deduce it from the † Root denoting vaftation or deftruction; pounded of w whofoever can destroy the being of all things, and reduce them unto no- the thing, must have the fame power which originally produced all things out of nothing, and that is infinite. Howfoever, the first notion of Almighty neceffarily inferreth the second, and the infinity of God's Dominion fpeaketh because in God 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 whofe 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 perfon of the whence the King, as the authority is, obedience would not be arbitrary, nor could re- 20, 21. bellion be fuccessful whereas experience teacheth us that the most puiffant Job 21. 15. Prince is compelled actually to fubmit, 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 him, Ezek fafety, or caft off his yoke with impunity. And if his dominion be uncon- 1. 24. troulable, it is becaufe his power is irresistible. For man is not more inclina- vaftable to obey God than man, but God is more powerful to exact fubjection, and to vindicate Rebellion. In refpect of the infinity, and irrefiftibility of which active power we must acknowledge him Almighty; and fo, according to the most vulgar acception, give the fecond explication of his † Omnipotency.

every crea

LXX. Ruth 1,

flate it ixavos,

t

quila with

vit, deftruxit, perdidit: from

whence

the destroyer; and because utter deftru

Etion requireth power

equivalent to production, the Omnipotent, from whence the LXX. Job 8. 3. tranflate it i návla moincas. And this Etymology rather than the former, feemed to be confirmed by the Prophet, Ifa. 13.6. Howl ye, for the day of the Lord is at hand, . It shall come as a deftruction from the Almighty (deftroyer). *Homer hath well joined thefe two. Ιλ. β'. Ω πάτερ ἡμέτερε Κρονίδη, ύπαγε κρειόντων. Εὖ νυ καὶ ἡμεῖς ἴδρθω ὅτι πίνον οὐκ ἐπιεικὸν. † 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 poteft, nec voluntate cujufpiam creaturæ voluntatis omnipotentis impeditur effectus. S. Aug. Enchir. c. 96..

* But

* Article 1. Πισδύω εἰς θεὸν πατέρα παντοκράτο

* 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 Sed ralie the right hand of God the Father Almighty; and although in our English e. Art. 6.xa- and the Latin the fame word be expreffed in both places, yet in the ancient θεζόμθμον εν Greek Copies there is a manifeft diftinction; being the word in the firft Arags - ticle may equally comprehend God's power in operation, as well as authodunaus, as it rity in dominion; whereas that in the fixth fpeaketh only infinity of δωάμε,

δεξιά θεά

is in the anci

Library of

forth by the

t

power,

ent Copy of without relation to authority or dominion: I fhall therefore referve the exthe Creed ta- plication of the latter unto its proper place, defigning to treat particularly ken out of the of God's infinite power where it is moft peculiarly expreffed; and fo conBennet Col- clude briefly with two other interpretations which fome of the Ancients have lege, and fet made of the original word, belonging rather to Philofophy than Divinity, Archbishop of though true in both. For † fome have stretched this word Almighty acArmagh. cording to the Greek notation, to fignifie that God holdeth, incircleth, and As Theo- containeth all things. a Who hath gathered the wind in his fifts; who of Antioch, hath bound the waters in a garment? who hath established all the ends giving account of the earth? who but God? b Who hath measured the waters in the of those words hollow of his hand, and meted out heaven with the pan, and compretributed unto hended the duft of the earth in a measure? who but he? Thus then God, ass, he be called Almighty, as holding, containing, and comprehending all things.

philus Bishop

which are at

κύριθ, ὕψι 50, tells us he is called

ὅτι αὐτὸς τὰ

ἐρανῶν, καὶ τὰ

exla &oins

с

may

* Others extend it farther yet, beyond that of containing or comprehenwalox fion, to a more immediate influence of sustaining or prefervation. For the wall fame power which firft gave Being unto all things, continueth the fame Being xix. unto all. • God giveth to all, life, and breath, and all things. In him we τὰ γδ ὕψη τ live, move, and have our being, faith the strangest Philofopher that ever enBadnabór tred Athens, the first expofitor of that blind Infcription, To the unknown God. Gwv, i Ta wi- & How could any thing have endured, if it had not been thy will? or been preMons on T Served, if not called by thee? as the wisdom of the Jews confeffeth. Thus xdel aura is did the Levites ftand and bless: Thou, even thou, art Lord alone; thou haft made heaven, the heaven of heavens, with all their hoft, the earth and all b Ifai. 40. 12. things that are therein, the fea and all that is therein, and thou preferveft * As Greg them all. Where the continual confervation of the creature is in equal latiNyff. Ovxsv ravПavo- tude attributed unto God with their first production. Because there is an xowe as abfolute neceffity of preferving us from returning unto nothing by annihilaTo you, To tion, as there was for first bestowing an existence on us by creation. And áò in this fenfe God is undoubtedly Almighty, in that he doth fuftain, uphold, and constantly preserve all things in that being which they have.

Ad Autol.l.1.

a Prov. 30. 4.

ακέσωμι, το

ἐν τῷ εἶναι

Συνέχειν;

Neither fays he, would God he termed παντοκράτως εἰ μὴ πᾶσα ἡ κλίσις το δει κρατούνταν αὐτῷ, καὶ ἐν τῷ εἶναι σωληρούν , idéelo. contra Eunom. l. 1. Creatoris Omnipotentia, & Omnipotentis atque omnitenentis virtus, eft caufa fubfiftendi omni Creaturæ. Quæ virtus ab eis quæ creata funt regendis fi aliquando ceffaret, fimul & illorum ceffaret fpecies, omnifque natura concideret. S. Aug. in Genef. I. 4. c. 12. c Alts 17. 25. 28. d Wifd. 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 felf, and what every Christian is thought to profefs, when he addeth this part of the firft 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: fo I affure my felf that Father is not fubject 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 effential Attribute of his Deity, and that not only in respect of operative and active power (concerning which I fhall have occafion to express my faith hereafter) but alfo in regard of power authoritative, in which I must acknowledge his antecedent and eternal right of ma

king what, and when, and how he pleafed, of poffeffing whatsoever he maketh by direct dominion, of ufing and difpofing as he pleaseth all things which he so poffeffeth. This dominion I believe most abfolute 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 conclufion. Thus I believe in God the Father Almighty.

A

Maker of Heaven and Earth.

Lthough this last part of the First Article were not expreffed in the * ancient Creeds, yet the sense thereof was delivered in the firft Rules t * For we find of Faith, and at last these particular words inferted both in the Greek and La- it not mentin Confeffions. And indeed the work of Creation most properly follow- tioned by s. Auguftine de eth the Attribute of Omnipotency, as being the foundation of the firft, and Fide Symthe demonstration of the fecond 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 expounded it the Father of our Lord Jefus Chrift, and in him of us: fo we alfo confefs in the Aquithat the fame God the Father made both heaven and earth. For the full leian, or noted it to be found explication of which operation, it will be fufficient, first, to declare the lati- in the Roman tude of the Object, what is comprehended under the terms of heaven and or Oriental earth; fecondly, to exprefs the nature of the action, the true notion of Creeds. Leo, Creation, by which they were made; and thirdly, to demonstrate the Per- three first Arfon to whom this operation is afcribed.

reciting the

ticles in his

Epiftle to Fla

vianus, maketh no mention of it. Epift. 10. Maximus Taurinenfis hath it not in Traditione Symboli, nor Petrus Chryfologus in his Sermons, amongst fix feveral expofitions. 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 Confeffion unto Conftantine 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 feventh Century. † As in that delivered by Irenæus, Eis iva Jeòv walega wavlox τους, - πεποιηκότα ἢ ἐξανὸν καὶ τὰ γιῶ ν τάς θαλάσσας, καὶ πάντα τὰ ἐν αὐτοῖς. Adver. Har. l. 1. c. 2. And that by Tertul. Unum omnino Deum effe, nec alium præter mundi conditorem, qui univerfa 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 cœlum 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 alfo obferved by Origen, that the Chriftians were wont most frequently to mention God under that as the moft common title. Η γ ἀορέςως ὁμολογᾶσι τὸ, κοινὸν ὄνομα, ὁ Θεός, ἢ καὶ με προσθήκης, ο δημιυργὸς ἢ ὅλων, ὁ worning Beavỡ ng rãs. Adv. Ċelfum. l. 1. Eufebius deliver'd the firft Article thus in his Confeffion to the Nicene Council: Πισούομθμ εἰς ἕνα θεὸν πατέρα παντοκράτορα, τ ν ἁπάντων ὁρατῶν τε καὶ ἀοράτων ποιη]ί· and that Council expreffed the fame without alteration in their Creed. But after the Nicene Council we find added monili szavỡ sej vñs, by S. Cyril of Jerufalem, in his Catechism, and Epiphanius in Ancorato: which addition was received, confirmed and tranfmitted to us by the Council of Conftantinople. By which means at last we find this Article thus expreffed in the Western Confeffions, Credo in Deum Patrem omnipotentem, creatorem cœli & terræ.

For the first, I fuppofe 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 exprefs it, and the most ancient Creeds had either instead of these words, or together with them, the maker of all things vifible and invisible, which being terms of immediate contradiction, must confequently be of univerfal 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 Conftantinopolitan could be no diminution to the former, which they fill 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 ufe only of this last addition, could not choose but take it in the full latitude of the first expreffion.

And

Ifa. 1..2.

Ifai. 66. 1.

Jer. 23. 24.

And well may this be taken as the undoubted fenfe 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 Lord made heaven and earth, the fea, 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 univerfal Auditory, the Prophet crys out, Hear, O heavens, and give ear, O earth. When he would exprefs 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 footftool. When he would challenge unto himself thofe glorious attributes of Immenfity and Omniprefence, Do not I fill heaven and earth? faith the Lord. These two then taken together fignifie the Univerfe, or that which is called the World. S. Paul hath given a clear expofition of these Acts 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 neceffarily 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 Apostle to exempt fome Creature from the authoritative Power of God, and fo take fome work out of his Hand out of the reach of his Arm; we must confefs that heaven and earth are of as large extent and ample fignification as the world and all things therein. Where it is yet farther obfervable, that the Apostle hath conjoyned the fpeech of both Teftaments together. For the ancient Hebrews feem to have had no word in ufe among them which fingly of it felf did fignifie the world, as the Greeks had, in whofe language S. Paul did speak; and therefore they used in conjunction the heaven and *Kaλws earth, as the* grand extremities within which all things are contained. πάντες χεδόν ἐξεδέξαντο Nay, if we take the expofition of the later Writers in that language, those Tois axo915, 8-two words will not only as extremities comprehend between them, but in τοῖς ἀκροις, eave the extenfion of their own fignifications contain all things in them. For τὰ μέσα (υμWe when they divide the univerfé into † three worlds, the inferiour, fuperiour, six. s and the middle world; the lower is wholly contained in the name of earth, 5 άκρα φημί ; To the other two under the name of heaven. Nor do the Hebrews only ufe xas this manner of expreffion, but even the Greeks theinfelves; and that not xárate, only before, but after* Pythagoras had accustomed them to, one name. - As therefore under the fingle name of † World or Universe, so also under the Twyn, i conjunctive expreffion of heaven and earth, are contained all things matewave-rial and immaterial, visible and invisible. χων οὐρανός

ἐμπριείληφε

των

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γῆ, πέ

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τέμπαλιν ἢ ἄνωθεν, ἀρχὴ μὲ ὁ ἐρανός, πέρας ἢ πάντων ἡ γῆ με 3 κρανε καὶ τὸ γῆς τὰ λοιπὰ τρία περιείλιση επιχεί Jo. Philop. de mundi Creat. L. Ι. c. 5. Τῷ με γρανίῳ σώματι (ή φύσις) τὸ πέριξ τὸ παντὸς ἀπένειμε, τῷ ἢ περιγείῳ τὸ xεvlogy• CV5 Carga äλλws μ to xévlogo dex", aλaws 3 To Were you o§. Hierocl. in Aur. Carm. For the Rabbins usually divide the whole frame of things into my wow three worlds: the firft, nnn by the inferiour, orun by the depreffed and loweft world; by 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, the defart, folitatary and uninhabitable places, pin far from the habitations of men, and oixxpply, the earth inhabited. The fecond is called by the middle or inmoft world; baby this is the world of the fpheres, containing the aerial Region, and the ftarry heavens. The third is, mbyn by the fuperiour world;

.the fpiritual world עולם הרוחני,of Souls נפשות,of God אלהים,this the world of Angels עולם המלאכים

Now being these three comprehend all things imaginable; being the first is fufficiently expreffed in the earth, and
the two last in the heaven; it followeth that, in the fenfe of the Hebrews, heaven and earth fignifie all things.
† Εἷς ταῖς ἀληθείαισιν, εἷς ἐςὶν θεὸς, ὃς ἐρανὸν τέτοιχε καὶ γαῖαν μακράν. * Πυθαγόρας πρῶτον ὠνόμασε το όλων του
I eso-
xls, xócμov, in si auty Tážews. Plut. de Plac. Philofoph. l. 2. c. 1. † 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. Daci 3 of Copos y se avov s ghe xj dex's jávôçá-
Φασὶ ἢ ἐρανὸν καὶ γιὼ καὶ θεὸς καὶ ἀνθρώ
πως τ' κοινωνίαν (υνέχειν, καὶ φιλίαν, καὶ κοσμιότητα, καὶ σωφροσαύίω, και δικαιοσιώνω· καὶ τὸ ὅλον τότο ααὶ ταῦτα κόσμου
zaλow. Iambl. Protrept. but the words are Plato's in Gorgia.

But

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