possibly generate the same essence by which it is generated, nor can a subsistence or person become an agent or patient under either of the circumstances supposed, unless the entire essence be simultaneously agent or patient in the same manner also. Now as the effect of generation is to produce something which shall exist independently of the generator, it follows that God cannot beget a co-equal Deity, because unity and infinity are two of his essential attributes. Since therefore the Son derives his essence from the Father, he is posterior to the Father not merely in rank (a distinction unauthorized by Scripture, and by which many are deceived) but also in essence; and the filial character itself, on the strength of which they are chiefly wont to build his claim to supreme divinity, affords the best refutation of their opinion. For the supreme God is self-existent; but he who is not selfexistent, who did not beget, but was begotten, is not the first cause, but the effect, and therefore is not the supreme God. He who was begotten from all eternity, must have been from all eternity; but if he can have been begotten who was from all eternity, there is no reason why the Father himself should not have been begotten, and have derived his origin also from some paternal essence. Besides, since father and son are relative terms, distinguished from each other both in theory and in fact, and since according to the laws of contraries the father cannot be the son, nor the son the father, if (which is impossible from the nature of relation) they were of one essence, it would follow that the father stood in a filial relation to the son, and the son in a paternal relation to the father,—a position, of the extravagance of which any rational being may judge. For the doctrine which holds that a plurality of hypostasis is consistent with a unity of essence, has already been sufficiently confuted. Lastly, if the Son be of the same essence with the Father, and the same Son after his hypostatical union coalesce in one person with man, I do not see how to evade the inference, that man also is the same person with the Father, an hypothesis which would give birth to not a few paradoxes. But more may perhaps be said on this point, when the incarnation of Christ comes under consideration."

With regard to his existence. John v. 26. as the Father 7 See chap. xiv.

hath life in himself, so hath he given to the Son to have life in himself." vi. 57. "as the living Father hath sent me, and I live by the Father, so he that eateth me," &c. This gift of life is for ever.8 Heb. ii. 8. "unto the Son he saith, Thy throne, O God, is for ever and ever,"-hence xi. 12. they shall perish, but thou remainest. . . . but thou art the same, and thy years shall not fail.”

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With regard to the divine attributes. And first, that of Omnipresence; for if the Father has given all things to the Son, even his very being and life, he has also given him to be wherever he is. In this sense is to be understood John i. 48.

"before that Philip called thee.... I saw thee." For Nathanael inferred nothing more from this than what he professes in the next verse,- "thou art the Son of God," and iii. 13. "the Son of man which is in heaven." These words can never prove that the Son, whether of man or of God, is of the same essence with the Father; but only that the Sor of man came down from heaven at the period of his conception in the womb of the Virgin, that though he was ministering on earth in the body, his whole spirit and mind, as befitted a great prophet, were in the Father, or that he, who when made man was endowed with the highest degree of virtue, by reason of that virtue, or of a superior nature given to him in the beginning, is even now in heaven; or rather which was in heaven, the Greek v having both significations. Again, Matt. xviii. 20. "there am I in the midst of them." xxviii. 20. “I am with you alway, even unto the end of the world." Even these texts, however, do not amount to an

8

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assertion of absolute omnipresence, as will be demonstrated in the following chapter.

Omniscience. Matt. xi. 27. "all things are delivered unto me of my Father, and no man knoweth the Son, but the Father, neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." John v. 20. "the Father loveth the Son, and showeth him all things.' viii. 26. "I speak those things that I have heard of him.” v. 28. "then shall ye know that.... as my Father hath taught me, I speak these things." v. 38. "I speak that which I have seen with my Father." xv. 15. "all things that I have heard of my Father, I have made known unto you." ii. 24. 25. "he knew all men.... for he knew what was in man.' xxi. 17. "thou knowest all things." xvi. 30. "now are we by this we believe that

sure that thou knowest all things.

thou camest forth from God." iii. 31-34. "he that cometh from heaven.... what he hath seen and heard.... he whom God hath sent speaketh the words of God; for God giveth not the Spirit by measure unto him." Rev. i. 1." the revelation of Jesus Christ, which God gave unto him,"—whence it is written of him, ii. 23. "I am he which searcheth the reins and hearts,". -even as it is said of the faithful, that they know all things; 1 John ii. 20. "ye have an unction from the Holy One, and ye know all things." Even the Son, however, knows not all things absolutely; there being some secret purposes, the knowledge of which the Father has reserved to himself alone. Mark xiii. 32. "of that day and that hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father;" or as it is in Matt. xxiv. 36. "my Father only." Acts i. 7. ". the times and the seasons, which the Father hath put in his own power."

Authority.1 Matt. xxviii. 18. "all power is given unto me in heaven and in earth." Luke xxii. 29. "I appoint unto you a kingdom, as my Father hath appointed unto me.' John v. 22. "the Father hath committed all judgment unto the Son." v. 43. "I am come in my Father's name." vii. 16. . All power

I give thee.

Paradise Lost, III. 317.

Sceptre and power, thy giving, I assume,
And gladlier shall resign, when in the end
Thou shalt be all in all-.

VI. 730.

"my doctrine is not mine, but his that sent me.” viii. 42. "I proceeded forth and came from God; neither came I of myself, but he sent me." xii. 49, 50. "I have not spoken of myself, but the Father which sent me, he gave me a commandment what I should say, and what I should speak.' xiv. 24. "the word which ye hear is not mine, but the Father's which sent me." xvii. 2. " as thou hast given him power over all flesh." Rev. ii. 26, 27. "to him will I give power.... even as I received of my Father."

Omnipotence. John v. 19. "the Son can do nothing of himself, but what he seeth the Father do; for what thing soever he doeth, these also doeth the Son likewise." v. 30. "I can of my own self do nothing." x. 18. "I haye power to lay it down, and I have power to take it again: this commandment have I received of my Father." Hence Philipp. iii. 21. "he is able even to subdue all things unto himself." Rev. i. 8. "I am.... the Almighty:" though it may be questioned whether this is not said of God the Father by the Son or the angel representing his authority, as has been explained before so also Psal. ii. 7.

Works. John v. 20, 21. "for the Father.... will show him greater works than these.... for as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.' v. 36. "the works that my Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me :"—it is not therefore his divinity of which they bear witness, but his mission from God; and so in other places. viii. 28. "then shall ye know that I am he, and that I do nothing of myself." x. 32. "many good works have I showed you from my Father." xi. 22. “I know that even now, whatsoever thou wilt ask of God, God will give it thee." v. 41. "Father, I thank thee that thou hast heard me." So likewise in working miracles, even where he does not expressly implore the divine assistance, he nevertheless acknowledges it. Matt. xii. 28. compared with Luke xi. 20. "I cast out devils by the Spirit, or finger, of God." John xiv. 10. "the Father that dwelleth in me, he doeth the works.' Yet the nature of these works, although divine, was such, that angels were not precluded from performing similar miracles at the same time and in the same place where Christ himself abode daily: John v. 4. "an angel went down at a certain

season into the pool." The disciples also performed the same works. John xiv. 12. “he that believeth on me, the works that I do shall he do also; and greater works than these shall he do."

The following gifts also, great as they are, were received by him from the Father. First, the power of conversion. John vi. 44. "no man can come to me, except the Father which hath sent me draw him." xvii. 2. "that he should give eternal life to as many as thou hast given him :" and so uniformly; whence arises the expression, Matt. xxiv. 31.—“his elect." Wherever therefore Christ is said to have chosen any one, as John xiii. 18. and xv. 16, 19. he must be understood to speak only of the election to the apostolical office.

Secondly, creation- but with this peculiarity, that it is always said to have taken place per eum, through him, not by him, but by the Father. Isai. li. 16. "I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people." Whether this be understood of the old or the new creation, the inference is the same. Rom. xi. 36. "for of him," (ex eo)—that is, of the Father-"and through him, (per eum), and to him, are all things; to whom be glory for ever." 1 Cor. viii. 6. "to us there is but one God, the Father, of whom (a quo) are all things, and we in him; and one Lord Jesus Christ, by whom (per quem) are all things." The remaining passages on the same subject will be cited in the seventh chapter, on the Creation. But the preposition per must signify the secondary efficient cause, whenever the efficiens a quo, that is, the principal efficient cause, is either expressed or understood. Now it appears from all the texts which have been already quoted, as well as from those which will be produced hereafter, that the Father is the first or chief cause of all things. This is evident even from the single passage, Heb. iii. 1-6. "consider the Apostle.... who was faithful to him that appointed him.... who hath builded the house," that is, the Church. But he "that appointed him," v. 2. and "builded all things, is God," that is, the Father, V.

4.

Thirdly, the remission of sins, even in his human nature. John v. 22. "the Father hath committed all judgment unto the Son." Matt. ix. 6. "that ye may know that the Son of man hath power on earth to forgive sins, then saith he," &c.

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