rock, you may blow up the rock into a thousand fragments, but you will find in every fragment a portion of the gold! To him that would see the distinction between the Father, the Son, and the Spirit, at one point of view, I would say, notwithstanding the sneers of Unitarians, “Go to the Jordan." Behold Jesus, "in whom dwelleth all the fulness of the Godhead bodily," receiving baptism at the hands of John: view the Spirit of God descending like a dove and lighting upon him: and listen to the voice from heaven, saying, "This is my beloved Son in whom I am well pleased."* To him that would see the equality of the same three persons, I would say,-Go to the sacrament of Baptism, and hear it administered "in the name of the Father, and of the Son, and of the Holy Ghost:"+ ONE NAME-THREE PERSONS. The Son and the Spirit are here associated with the Father in a solemn act of worship; and the baptized are laid under an injunction to believe in the three, and to serve the three alike. And to him that inquires what benefits the baptized receive from each of them, I say,-Listen to the benediction from the mouth of an inspired Apostle: "The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost, be with you all. Amen."‡ And now, my beloved brethren, as members of that Church, which puts into our mouths the form of sound words, let us with one heart unite in saying, "Glory be to the Father, and to the Son, and to the Holy Ghost: as it was in the beginning, and ever shall be, world with out end. Amen." is now, Matt. iii. 13-17. † Ibid xxviii. 19. END OF THE SEVENTH LECTURE. 2 Cor. xii. 14. "Οι, καν τἆλλα ὦσιν εἰρηνικοί τε καὶ μέτριοι, τοῦτό γε οὐ φέρουσιν ἐπιεικεῖς ειναι, Θεὸν προδιδόναι διὰ τῆς ἡσυχίας αλλὰ καὶ λίαν εἰσίν ἐνταῦθα, πολεμικοι τε καὶ δύσμαχοι, καὶ θᾶττον ἄν τι μὴ δέον παρακινήσαιεν, ἢ δέον παραλί ποιεν. GREGOR NAZIAN, ORAT XXI, COLONIE, 1680. PREFACE. WHEN Jerusalem was to be rebuilt, after the captivity of Babylon, the enemies who sought to frustrate that undertaking were active and vigilant in their opposition. Thus tried and hindered, it was necessary that they, unto whom the privileged labour of restoration was committed, should exhibit the union of courage with industry in their holy work. "They, therefore, which builded the wall, and they that bare burdens, with those that laboured, every one with one of his hands wrought in the work, and with the other held a weapon."* Such a mixture of preparation to resist the inroad of error, with the more immediate object of building up the members of the Church of Christ upon their most holy faith, befits those, unto whom that sacred office is committed. The latitudinarian spirit of the times, upon the great and essential verities of religion, seem to demand something like the Course of Lectures, of which the following pages form a portion; and something of St. Paul's spirit, when, knowing himself to be set for the defence of the faith, he stood forward against those who would oppose its gracious fulness and freedom, crying, "To whom we gave place by subjection, no not for an hour; that the truth of the Gospel might continue with you." In common, therefore, with others of my Reverend Brethren, I have considered it my duty to draw that Sword of the Spirit, which is the Word of God, in the threatened cause of the truth as it is in Jesus; and to use that weapon from the armoury of heaven, not as handling the Word of God deceitfully, but by manifestation of the truth, commending myself to every man's conscience in the sight of God. Concerning every part of this Discourse, I would * Nehem. iv. 17. † Gal. ii. 5. + 2 Cor. iv. 2. e say with Cyril of Jerusalem, Μηδὲ ἐμοὶ τῷ ταῦτα λέγοντι ἁπλῶς πιστεύσης, ἐάν τὴν ἀποδείξιν τῶν καταγγελομένων ἀπὸ θείων μὴ λάβῃς γραφῶν.-Catech. IV. The following Lecture lays claim to no originality, either of thought or expression. In fact, the ground which I undertook to tread had been already occupied and passed over by so many giants in our earlier and better theology, that any writer, who aimed rather at truth than display, could hardly fail to find his interest in walking by their footsteps; looking to the great lights of wisdom which they held out for the way-faring man; and endeavouring to enkindle his own lamp at their beacon of pure and hallowed learning. I deemed such a course at once more refreshing to myself, and more safe to the hearer or the reader, than to aspire at any distinction from novelty or singularity; remembering that Ahimaaz had not outrun Cushi, without taking a bypath in his way. As there was no co-operation among the parties in this Course of Lectures, concerning the plan of conducting them, or the portions of Scripture which should be taken as texts to the various discourses, I abstained from making any acquaintance with what had been said by those who preceded me, except in cases where the nature of the subjects investigated would admit of no collision with my own. In consequence of this self-imposed restraint, there may be some repetitions of argument or sentiment, which might have been otherwise avoided. From this cause I was not aware that my friend the Rev. Hugh M'Neile had anticipated me in the portion of Scripture upon which I had fixed for elucidating the subject committed to my charge, until several days after his eloquent Discourse had been delivered. When the discovery was made, my own Sermon was too far advanced to allow me the opportunity of recasting it, with the very scanty leisure which many important engagements leave at my disposal. Some few additions to the Discourse, as preached in Christ Church, will be found by those who, having heard it, may think proper to read the following pages. These additions have been |