Such is the outline of the system of which Dr. Clarke was the chief exponent. The various arguments by which it was supported will be best considered in connection with that great writer who now comes under our notice--Dr. Waterland. Among the many merits of Waterland's treatment of the subject, this is by no means the least--that he pins down his adversary and all who hold the same views in any age to the real question at issue. Dr. Clarke, for example, admitted that Christ was, in a certain sense, Creator. 'Either, then,' argues Waterland, 'there are two authors and governors of the universe, _i.e._ two Gods, or not. If there are, why do you deny it of either; if not, why do you affirm it of both?' Dr. Clarke thought that the divinity of Christ was analogous to the royalty of some petty prince, who held his power under a supreme monarch. 'I do not,' retorts Waterland, 'dispute against the notion of one king under another; what I insist upon is that a great king and a little king make two kings; (consequently a supreme God and an inferior God make two Gods).' Dr. Clarke did not altogether deny omniscience to be an attribute of Christ, but he affirmed it to be a relative omniscience, communicated to him from the Father. 'That is, in plain language,' retorted Waterland, 'the Son knows all things, except that He is ignorant of many things.' Dr. Clarke did not altogether deny the eternity of the Son. The Son is eternal, because we cannot conceive a time when He was not. 'A negative eternity,' replies Waterland, 'is no eternity; angels might equally be termed eternal.'