In the next place we have the argument it self, and that is from the homoousiall consideration of the Father and the Son, All mine are thine, and thine are mine, which words are not spoken quoad fruitionem only, or [Greek or Hebrew], but quoad essentiam, all that Wisdom, power, Majesty thou hast, I have, we have all in common: Therefore this place is very strong against the blasphemous Socinians, and used by the Ancients against the Arians; The Socinians have nothing to evade but only that our Saviour doth not speak of the Fathers Essence but of his dominion and propriety; The Apostles were the Fathers by propriety, and so they were Christs also; But this will not stand, for although we must grant that before; The Apostles were said to be the Fathers yet he proveth this by an Argument from the general to the particular; No wonder they are thine and mine, for all mine are thine, Note the Universality, all mine are thine, all thine are mine, If all then the Essence, Nature and Majesty of God, otherwise it was not all, and if Christ were a mere Creature he could not say thus, for although the former part every creature may say, all mine are thine, in respect of dominion and efficiency, because there ⟨p. 262⟩is no good, natural, moral, or divine but it's the Lords, and although in some sense a godly man may by the Covenant of grace say to God, all thine are mine because now made his God, in which sense the Apostle said, all things are yours, 1 Cor. 1. and I have all things, Phil. 4. yet in regard of Gods essential Attributes, his Omniscience, Omnipotency, &c. None but the Son and the holy Ghost who are God can truly say so; Now that our Saviour meaneth all in this sense appeareth by a parallel place, Joh 16 15. all things that the Father hath are mine; Mark the aggravation, he doth not say some things but all things, then that the Father hath in the present tense; Now God hath nothing but essentially, he hath wisdom, he hath life, but he hath it essentially not as creatures who have it accidentally; Therefore notable is that expression Joh. 5.26. As the Father hath life in himself so hath he given the Son to have life in himself; No creature hath life in that sense.
In the next place we have the argument it self, and that is from the homoousiall consideration of the Father and the Sonne, All mine are thine, and thine are mine, which words are not spoken quoad fruitionem only, or 〈non-Latin alphabet〉, but quoad essentiam, all that Wisedom, power, Majesty thou hast, I have, we have all in common: Therefore this place is very strong against the blasphemous Socinians, and used by the Ancients against the Arians; The Socinians have nothing to evade but only that our Saviour doth not speak of the Fathers Essence but of his dominion and propriety; The Apostles were the Fathers by propriety, and so they were Christs also; But this will not stand, for although we must grant that before; The Apostles were said to be the Fathers yet he proveth this by an Argument from the generall to the particular; No wonder they are thine and mine, for all mine are thine, Note the Universality, all mine are thine, all thine are mine, If all then the Essence, Nature and Majesty of God, otherwise it was not all, and if Christ were a meer Creature he could not say thus, for although the former part every creature may say, all mine are thine, in respect of dominion and efficiency, because there ⟨p. 262⟩is no good, natural, moral, or divine but it's the Lords, and although in some sence a godly man may by the Covenant of grace say to God, all thine are mine because now made his God, in which sence the Apostle said, all things are yours, 1 Cor. 1. and I have all things, Phil. 4. yet in regard of Gods essentiall Attributes, his Omnisciency, Omnipotency, &c. None but the Sonne and the holy Ghost who are God can truly say so; Now that our Saviour meaneth all in this sence appeareth by a parallell place, Joh 16 15. all things that the Father hath are mine; Mark the aggravation, he doth not say some things but all things, then that the Father hath in the present tense; Now God hath nothing but essentially, he hath wisedom, he hath life, but he hath it essentially not as creatures who have it accidentally; Therefore notable is that expression Joh. 5.26. As the Father hath life in himself so hath he given the Son to have life in himself; No creature hath life in that sence.
