in existence and not in existence at the very same time, which is both contradictory and absurd. And if every work performed by the Father was equally performed by the Son, the Son must, in all respects, be equal to the Father, in nature and perfections. This our Lord’s words signify and imply, and in this sense the Jews understood him—as “making himself equal with God.”14 “He is the image of God,” the πρωτοτοχος “first producer of every creature: for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers:” all the angels, however diversified in rank or employment in the heavenly world; and all the rational, animal, vegetable, and inanimate creatures, belonging to this terrestrial abode: “all things were made by him,” as the efficient cause, “and for him,” as the last end.—“God hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds,” i.e. the heavens and the earth. The Father does all by the Son, and the Son does all from the Father. Whatsoever the Father does, that also does the Son likewise. “Unto the Son he saith, Thy throne, oh God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom. Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thy hands.” In these passages the Divinity of Christ is plainly asserted, and the operations of his power are proofs of his Godhead. He that is the Creator of all things is God: but Christ is the Creator of all things; therefore Christ is God. He calls himself “the Beginning of the creation of God,” where the word αρχη means the Creator, the efficient Cause of all things, he by whose power the creation had its beginning and perfection. And “he that built all things is God.”