than 'person' ought to have been adopted; as 'the body and soul of the
man Jesus, considered abstractedly from the divine Logos, who in it took
up humanity into deity, and was Christ Jesus.' Dare we say that there
was no self-subsistent, though we admit no self-originated, merit in the
Christ? It seems plain to me, that in this and sundry other passages of
St. Paul, 'the Father' means the total triune Godhead.

It appears to me, that dividing the Church of England into two aeras--the
first from Ridley to Field, or from Edward VI. to the commencement of
the latter third of the reign of James I, and the second ending with
Bull and Stillingfleet, we might characterize their comparative
excellences thus: That the divines of the first aera had a deeper, more
genial, and a more practical insight into the mystery of Redemption, in
the relation of man toward both the act and the author, namely, in all
the inchoative states, the regeneration and the operations of saving
grace generally;--while those of the second aera possessed clearer and
distincter views concerning the nature and necessity of Redemption, in
the relation of God toward man, and concerning the connection of
Redemption with the article of Tri-unity; and above all, that they
surpassed their predecessors in a more safe and determinate scheme of
the divine economy of the three persons in the one undivided Godhead.
This indeed, was mainly owing to Bishop Bull's masterly work 'De Fide
Nicaena', [2] which in the next generation Waterland so admirably
maintained, on the one hand, against the philosophy of the Arians,--the
combat ending in the death and burial of Arianism, and its descent and
'metempsychosis' into Socinianism, and thence again into modern
Unitarianism,--and on the other extreme, against the oscillatory creed
of Sherlock, now swinging to Tritheism in the recoil from Sabellianism,
and again to Sabellianism in the recoil from Tritheism.