the Most High."[1] To those, no doubt, who have received the grace of the "adoption, by which we cry, Abba Father."[2]
2. Wherefore, as I have already stated, no other is named as God, or is called Lord, except Him who is God and Lord of all, who also said to Moses, "I am that I am. And thus shalt thou say to the children of Israel: He who is, hath sent me unto you;"[3] and His Son Jesus Christ our Lord, who makes those that believe in His name the sons of God. And again, when the Son speaks to Moses, He says, "I am come down to deliver this people."[4] For it is He who descended and ascended for the salvation of men. Therefore God has been declared through the Son, who is in the Father, and has the Father in Himself—He who is, the Father bearing witness to the Son, and the Son announcing the Father. As also Esaias says, "I too am witness," he declares, "saith the Lord God, and the Son whom I have chosen, that ye may know, and believe, and understand that I am."[5]
3. When, however, the Scripture terms them [gods] which are no gods, it does not, as I have already remarked, declare them as gods in every sense, but with a certain addition and signification, by which they are shown to be no gods at all. As with David: "The gods of the heathen are idols of demons;"[6] and, "Ye shall not follow other gods."[7] For in that he says "the gods of the heathen"—but the heathen are ignorant of the true God—and calls them "other gods," he bars their claim [to be looked upon] as gods at all. But as to what they are in their own person, he speaks concerning them; "for they are," he says, "the idols of demons." And Esaias: "Let them be confounded, all who blaspheme God, and carve useless things;[8] even I am witness, saith God."[9] He removes them from [the category of] gods, but he makes use of the word alone, for this [purpose], that we may know of whom he speaks. Jeremiah also says the same: "The gods
