its author, as might indeed have been anticipated from his previous unguarded confession that he had discovered his system in Scripture only by dint of his own diligent research, was utterly unable effectually to repel. Yet, by the very nature and necessity of things, whatever in revelation is first, is true: whatever is later, is adulterate.

III. And now, what is the special object of the present Work, we may advantageouly note, how different, from both these two cases of Popery and Austinism, is the very remarkable case of the combined doctrine of the Trinity and of Christ's essential godhead.

1. In almost every line of direct evidence which could have been anteriorly devised and required, this vital and all-important doctrine may be distinctly traced, step by step, up to the apostolic age and the apostolic teaching themselves.

2. Each line of evidence, even alone, amounts to proof positive. But, when the testimonies afforded by all the lines conjointly are united together, and when the wreathed chain of evidence thus produced is found to reach from our own days to the days of the Apostles: the demon

stration, that The doctrine before us is indeed the doctrine of the Bible, falls, I think, little short of even mathematical demonstration.

To request your lordship's patronage of these volumes you have recently given me a distinguished claim, which I should be unwise not to urge and ungrateful ever to forget. Should they, through God's blessing, prove useful, in this day of rebuke and blasphemy, either to those who are faithfully preparing themselves for Holy Orders, or to our clerical brethren in their possible discussions with an adversary, or to our honestly inquiring laic brethren at large: you yourself, I well know, would be the first to assert, that my labours had received a higher reward than it is in the power of man to bestow.

I have the honour to be,

Your lordship's most obliged

and obedient servant,

G. S. FABER.

VOL. I.

a

INTRODUCTION.

A KNOWLEDGE of the mode, in which God exists, is the foundation of all acceptable religious service.

For, without this knowledge, instead of worshipping the Deity as he really exists, we shall be in danger of worshipping a mere figment of our own imagination. And thus, while we suppose ourselves to be faithful servants of the alone true God: we we may, effectively at least, be guilty of adoring an idol.

I. With respect to the specific mode in which God exists, we obviously can know nothing save what he himself has been pleased to communicate.

Now, in what all Christians believe to be the very word of the Deity, a communication, to that precise effect, actually has been made.

Hence, as it would seem, every ground of discrepance ought hereafter to be completely rẻmoved.

Yet this is far from being the case. For two theological systems, differing most vitally from each

other, and yet severally claiming to be founded upon Scripture, are, in the present day, warmly maintained and defended by their respective adherents.

1. These two systems differ, in regard to the nature of the divine unity.

(1.) According to the one system, God exists in perfect unity of essence. And he so exists in perfect unity of essence, that he exists, at the same time, in a single person only.

(2.) But, according to the other system, God exists, indeed, in perfect unity of essence. Yet he so exists in perfect unity of essence, that he exists, at the same time, in three distinct persons also.

2. They differ, likewise, in regard to the personal character of the Son.

(1.) According to the one system, Christ is a perfect man. And he is so a perfect man, that he is nothing more than a mere man: a man, that is to say, born in the ordinary course of nature, and in every physical respect similar to ourselves.

(2.) But, according to the other system, Christ is a perfect man indeed. Yet he is so a perfect man, that, by the union of the divine nature to the human nature, he is also perfect God: being, incarnately, the second of those three distinct persons, who are jointly comprehended within the absolute unity of the divine essence.