fied him, and sent him into the World : Whereas he who hath one numerical Effence with the Father, must do the same Action which the Father doth, and so must sanctifie Himself, and fend Himself into the World. Thirdly, He proves himself to be the Son of God, because he did the Works of his Father; for so it immediately follows, v. 38. If I do not the Works of my Father, believe me not to be his Son. Now these Works, faith he, I do ἐν ὀνομαζι τῷ πατρὸς, in my Father's Name, that is, not by my own, but by his Authority, and Power; whereas he who is numerically one in Effence with the Father, must do his Works by one and the same Authority and Power.

Fifthly, No numerical Effence can do an Action by another; for where the Effence is the fame, the Action must proceed from the fame Effence, and so not be done by another. And yet it is expressly said, Ephef. iii. 9. That God created all Things by Jesus Christ. That by him he made the Worlds, Heb. i. 2. That God will judge the Secrets of Men by Jesus Chrift, Rom. ii. 15. He that raised up the Lord Jesus Christ, shall raise us up also by Jesus, 1 Cor. iv. 14. It pleased the Father by him to reconcile all things to himself, Col. i. 19, 20. Likewise reckon ye also your selves to be dead indeed unto Sin, but alive unto God through Jesus Christ our Lord, Rom. vi. 11. and verse 23. For the Wages of Sin is Death, but

but the Gift of God is eternal Life through Jesus Christ our Lord. And, I thank God, through Jesus Christ our Lord, chap. vii. 25. And again, Unto him be Glory in the Church by Christ Jesus, Eph. iii. 21. And, My God Sball supply all your needs, according to his riches in Glory, by Christ Jesus, Phil. iv. 19.

For the fame Reason, we could not, upon this Supposition, properly be said to have things from God, or to do things to God, by Chrift: To have Peace with God 218 By, or Through, our Lord Jesus Christ, Rom. V. I, II. To the only wife God be Glory, 21g By our Lord Jesus Christ, Rom, xvi. 27. Thanks be to God who hath given us the Victory, 218 By our Lord Jesus Christ, 1 Cor. xv. 57. Such Hope have we to God, by Chrift, 2 Cor. iii. 4. We are filled with the Fruits of Righteousness, which are by Jesus Christ to the Glory of God the Father, Phil. i. 11. We give Thanks, Θεῷ καὶ Πατρὶ, to God, even the Father by him, Coloff. iii. 17. We offer up spiritual Sacrifices, acceptable to God, through Jesus Christ, Pet. ii. 5. That God in all things may be glorified, through Jesus Chrift, chap. iv. II. Now if Chrift be the fame only wife God, acting by the fame individual Effence, can Glory be given to him by our Lord, and not by himself? Can our Sacrifices be acceptable to God by him, and not alfo to him? Or can God in all Things be glorified by himself? By him, faith St. Paul, let us offer

up our Sacrifices of Praise to God always, Heb. xiii. 15. And if he be the fame individual Effence, must they not be offered also to him, as well as by him?

In fine, it is observable, that though our modern Writers do endeavour to prove from the Miracle our Saviour did, that he was the same supreme God with the Father, yet Christ himself doth only use them to prove, that he was sent by the Father, and had Commission from him to deliver this Message to the World. As is evident from these Words, Joh. v. 36. But I have greater Witness than that of John: For the Works which the Father hath given me to finish, the same Works that I do, bear Witness of me, that the Father hath fent me. And when he raised up Lazarus from the Dead, he speaks thus to his Father, Father, I know that thou hearest me always : But this I said that they, the Jews, might believe that thou hast sent me, Joh. xi. 42.

Secondly, Hence it is certain, that there can be no Communication, internal Production, or neceffary Emanation of the individual Effence of the Father to the Son.

First, Because, as I have already proved, an individual Effence cannot be communicated; and also because a particular Effence, fubfifting by its self, in intelligent Beings, as the Effence of the Father is, is the fame as a Person; and therefore cannot be communicated without the Communication of the Perfon: And yet

it is on all Hands granted, that the Person of the Father, as a felf-exifting Being, was not, and cannot be communicated to the Son.

Secondly, Internal Production, that is, Production in the Effence of the Father, is indeed no Production at all. For fince this internal Production is faid to give to the Son no diftinct Existence of its own, 'tis manifeft it is a Production of nothing, that is, no Production at all; for that which hath no Existence of its own, is not produced. Nor,

Thirdly, Can the Son's Effence be produced by neceffary Emanation? first, Because such Emanation, and the Effence from which it emaneth, would both be as equally self-exiftent, as 'tis equally necessary for God to be an intelligent Being, and to be at all. For whatever neceffarily and effentially belongs to that which is felf-existent, is its self, self exiftent, as being indeed only the very fame thing apprehended under a partial Confideration.

Secondly, Because it is the general Doctrine of the Ante-nicene Fathers, that the Son was produced by the Will of the Father. This is expressly taught by Ignatius, Justin Martyr, Hippolytus, and Novatian. And, faith Eufebius, it is that Doctrine which ὁι σοφώλαλοι τῶν Πατέρων ἐν τοῖς οικείοις συντάγμασιν ἀπεφήναντο, - is that Doctrine which the wisest of the Fathers declared in their genuine Works, Ecclef. Theol. 1. 1. p. 20. And the same Father puts this Difference betwixt the Emanation of Light from

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from the Sun, and the Generation of the Son of God; that the first refults necessarily from the Nature of the Sun, it being of neceffity that all luminous Bodies should fend forth Rays of Light. But that the Son was the Image of the Father κατὰ γνώμην καὶ προάιρεσιν αυτῷ, according to his Council and Choice. (a)

A necessary Emanation from the Father by the Will and Power of the Father, is an express Contradiction; because Neceffity, in its very Notion, excludes all operation of Will, and Power, though it may be consistent with Approbation. See all this fully proved, in the Agreement of the Fathers, Section the 4th. And in my Answer to Dr. W. Part, 2. from p. 19, το p. 22.

Lastly, 'Tis observable that in Ireneus's Time, the way of expressing the proceeding of the Son from the Father, seems not to have been determined by any Decifion of the Church, but only by the Valentinian Hereticks, as feemeth plain from the Words of Irenaus; The Valentinians, faith he, are irrationabiliter inflati, unreasonably puft up, by pretending to know the unspeakable Mysteries of the Generation of Christ : And if any Man asks, faith he, Quomodo Filius a Patre prolatus est ? (a) nemo novit dicemus ei, nifi folus qui generavit Pater, & qui natus eft Filius, How the Son proceeds from the Father, whether

(a) Demon. Evang. 1. 4. C. 3. P. 147, 148. (6) L. 2. c. 48. p. 176. Ed. Grab.

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