paternæ voluntatis, ex quo est, ministrum. Ita, dum se Patri in omnibus obtemperantem reddit, quamvis sit et Deus, unum tamen Deum Patrem de obedientia suâ ostendit, ex quo et originem traxit ;* that is, in short, "The Son of God by his dutiful obedience to all his Father's commands, and to his will, (he doing nothing by his own will and counsel,) by this demonstrated, that, though he was God, yet the Father, from whom he came forth, and whom he obeyed, was the one God," even that one God, of whom he saith, Nos scimus et legimus et credimus et tenemus, unum esse Deum, qui fecit cælum pariter ac terram; quoniam nec alterum novimus, aut noscere (cum nullus sit) aliquando poterimus ;† that is, "We Christians know, believe, and hold, that there is one only God, the creator of heaven and earth; nor know we, nor can we know any other, because there is no other." And again, God the Father is, unus Deus, cujus neque magnitudini, neque majestati, neque virtuti quicquam non dixerim præferri, sed nec comparari potest; that is, "That one God, to whose greatness, majesty, and power, nothing can be compared."” And, indeed, all the Greek Fathers, from Justin to Eusebius inclusively, do frequently inform us that the Son did υπηρετεῖν τῷ θελήματι τοῦ Πατρὸς, obey the will of the Father, that he did υπουργεῖν, διακονεῖν, ὑπη gere, minister, and was subservient to him.

c. 31. tc. 30. c. 31.

And all that writ in Latin, from Tertullian to Lactantius inclusively, inform us that he did, Patris voluntati administrare, "administer to the will of the Father;" that he did obedire in omnibus Patri, "obey the Father in all things;" that the Son, voluntati Patris fideliter paret, nec unquam faciat aut fecerit, nisi quod Pater aut voluit aut jussit, "faithfully obeys the will of his Father, and never doth, or would do any thing, but what the Father willed, or ordered him to do."*

It being therefore certain, that one and the same essence can have but one and the same will, and that one singular and numerical essence cannot administer to the will, obey, and be subservient to the will and commands of another; hence it is demonstratively evident, that he who does so, cannot have the same numerical essence and will with the Father.

THIRDLY, "Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me, hath seen the Father, and how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you, I speak not of myself, but the Father that dwelleth in me, he doth the works." John xiv. 9, 10.

Lactant. L. 4. c. 29.

Where, as to those words, "I dwell in the Father, and the Father in me," they are so far from proving that he is of the same individual essence with the Father, that the same Apostle, in his general Epistle, ascribes the same to all good Christians; saying, "He that keepeth his commandments dwelleth in God, and God in him." 1 John iii. And, "No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known, and believed the love that God hath to us. God is love, and he that dwelleth in love dwelleth in God, and God in him." Chap. iv. 12-14. And St Paul saith, that "Christ dwelleth in a Christian's heart by faith." Eph. iii. 17. Yea, in this very Gospel of St John, it is said of all true believers, "He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him ;" and of his disciples, "that the Spirit of God dwelleth with them, and shall be in them ;" and of all true believers, “that the Spirit of God dwelleth in them." Rom. viii. 11. 2 Tim. i. 14. And by so doing renders them the temple of God. And yet it is certain, that by this inhabitation they are not rendered one in essence with God the Father.

And even our communion service saith, that if we are worthy communicants, we dwell in Christ and Christ in us; and we pray that we may ever dwell in him, and he in us. And this is said agreeably to those words of Christ, keep my words, and my Father will love him, and we will come unto him, and make our abode with him." John xiv. 23. And yet, surely, it cannot be affirmed from these texts, that God the Father, Son, and Holy Ghost are so united to all true believers, as to render them of one and the same individual essence with them.

"If a man love me, he will

Moreover, Christ here saith, "The Father that dwelleth in me, he doth the works ;" whereas, where the essence is one and the same, the action done by that essence must be one and the same; and so could not be truly said to be done by another.

As for these words, "I am in the Father and the Father in me." John xiv. 10. and these, "That ye may believe that the Father is in me, and I in him;" Chap. x. 38. that they cannot refer to the unity of essence of the Father and Son, is evident from Christ's saying and promising the same thing to his disciples. It being certain, he could neither promise, nor pray the Father, that they should be one in essence with him. And yet he promiseth this in these words, "At that day ye shall know that I am in my Father, and you in me, and I in you." John xiv. 20. He prays for this in these

words, "That they all may be one, as thou, Father, art in me, and I in thee, that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me." John xvii. 21. And so these words are interpreted by Origen and Eusebius.

Nor, FOURTHLY, can this be inferred from those words of Christ to Thomas and Philip, chap. xiv. 9. "Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me, hath seen the Father, and how sayest thou then, Show us the Father?” For there our Saviour plainly shows, that they might have known and seen him, by reason of his presence with them, and his discourses to them; and that by these things he had showed them the Father. And yet it is certain, that neither by his long abodes with them, nor his discourses to them, had he shown them the essence of the Father; but only had acquainted them with the will and dispensations of the Father. Of these things he by his long continuance with them fully had acquainted them; but had not said one word of his identity in essence with the Father.

So Christ saith to the Pharisees, "Ye neither know me, nor my Father; for if ye had known me, ye would have known my Father also." John viii. 19. And to his disciples in this very chapter, V. 7. "From henceforth ye know him, and have