Nevertheless, this plausible Arian confession will not bear examination. It is only the philosophy of the day put into a Christian dress. It starts from the accepted belief that the unity of God excludes not only distinctions inside the divine nature, but also contact with the world. Thus the God of Arius is an unknown God, whose being is hidden in eternal mystery. No creature can reveal him, and he cannot reveal himself. But if he is not to touch the world, he needs a minister of creation. The Lord is rather such a minister than the conqueror of death and sin. No doubt he is the Son of God, and begotten before all worlds. Scripture is quite clear so far; but if he is distinct from the Father, he is not God; and if he is a Son, he is not co-eternal with the Father. And what is not God is creature, and what is not eternal is also creature. On both grounds, then, the Lord is only a creature; so that if he is called God, it is in a lower and improper sense; and if we speak of him as eternal, we mean no more than the eternity of all things in God's counsel. Far from sharing the essence of the Father, he does not even understand his own. Nay, more; he is not even a creature of the highest type. If he is not a sinner, (Scripture forbids at least _that_ theory, though some Arians came very near it), his virtue is, like our own, a constant struggle of free-will, not the fixed habit which is the perfection and annulment of free-will. And now that his human soul is useless, we may as well simplify the incarnation into an assumption of human flesh and nothing more. The Holy Spirit bears to the Son a relation not unlike that of the Son to the Father. Thus the Arian trinity of divine persons forms a descending series, separated by infinite degrees of honour and glory, resembling the philosophical triad of orders of spiritual existence, extending outwards in concentric circles. [Sidenote: Criticism of it.]