* Research for this article was carried out under a grant from the University of Utah Research Fund to which grateful acknowledgment is made.

¹ This Great Argument (Princeton University Press, 1941), p. 122.Google Scholar For a discussion of the various views, see especially n. 86, p. 118. Cf. Muir, Kenneth, John Milton (New York, 1955), pp. 164–165.Google Scholar

² Although Mr. C. S. Lewis defends Milton as being more orthodox than has generally been thought, he nevertheless says, “Milton was an Arian.” A Preface to Paradise Lost (5th printing, 1946), p. 84.

³ “Milton's Arianism Reconsidered,” Harvard Theological Review, LII (January, 1959), pp. 9–35.Google Scholar

⁴ The Athanasian Creed was a relatively late solution, the main elements of which were Augustinian. See Harnack, Adolph, History of Dogma, trans. Buchanan, Neil, et al. (Boston, 1899–1901), IV, p. 134.Google Scholar

⁵ The Writings of Origen, I, trans. Rev. Crombie, Frederick, Ante-Nicene Christian Library, Vol. X (Edinburgh, 1869), pp. 22, 24.Google Scholar

⁶ Athanasius, St., Select Works and Letters, ed. Robertson, Archibald, Nicene and Post-Nicene Fathers, Second Series (Grand Rapids, Michigan, 1953), pp. 311, 314, 315, 321, 400–401, et passim. Cf. Harnack, IV, p. 31, n. 3.Google Scholar

⁷ Harnack, History of Dogma, IV, pp. 39–42, esp. 41.

⁸ All quotations from Paradise Lost are taken from Merritt Hughes’ Odyssey Press edition.

⁹ A Collection of Several Philosophical Writings of Henry More (4th edition, London, 1712), “Conjectura Cabbalistica,” p. 209.

¹⁰ In all theologies there is only one “uncreated essence,” and that is the “hidden God,” the Divine Ground. The bright effluence of the Divine Ground is the Logos under the image of Light. Thus Milton, in Samson Agonistes refers to light as the “prime work of God.” (V. 170.)

¹¹ The Works of John Milton, ed. Patterson, F. A., et al. (New York, 1931–1938), XIV, p. 193. For a summary of Arius’ views, see Harnack, IV, pp. 15 ff. Arius said that the Son had only a relative knowledge of the Father. Cf. Milton's lines above.Google Scholar

¹² See Questions and Answers on Genesis, trans. Marcus, Ralph, in Philo, Supplement I, Loeb Classical Library (Harvard University Press, 1953), III, 5 (p. 188); IV, 152 (p. 434).Google Scholar Cf. Wolfson, H. A., Philo (Harvard University Press, 1947), I, pp. 140–143.Google Scholar

¹³ Institutes of the Christian Religion, trans. Allen, John (London, 1813), II, ii, iv; II, ii, ix.Google Scholar

¹⁴ Philosophical Writings, “The Immortality of the Soul,” p. 116.

¹⁵ Sacred Philosophie (London, 1635), Article I, p. 18.

¹⁶ Ninety-Six Sermons, ed. W., J. P. (Oxford, 1841–1843), I, p. 27.Google Scholar

¹⁷ See Harrison, A. W., Arminianism (London, 1937), p. 65.Google Scholar

¹⁸ Origen and His Work (London, 1926), pp. 102–103. The Catholic Encyclopedia, s. v. “Fathers” (Vol. VI, p. 12) says that “to our amazement” the early Greek apologists taught that the Son had a “distinct being” from the Father.Google Scholar

¹⁹ The True Intellectual System of the Universe, ed. Birch, Thomas (New York, 1837), I, pp. 778–780, 765.Google Scholar

²⁰ (London, 1701), p. 255.

²¹ Court of the Gentiles (Oxon., 1669–77), III, Preface, sig. b2_v.

²² Peile, John, Christ's College, University of Cambridge College Histories (London, 1900), p. 32.Google Scholar