"These natures from the moment of their first combination have been and are for ever inseparable. For even when his soul forsook the tabernacle of his body, his Deity forsook neither body nor soul. If it had, then could we not truly hold either that the person of Christ was buried, or that the person of Christ did raise up itself from the dead. For the body separated from the Word can in no true sense be termed the person of Christ; nor is it true to say that the Son of God in raising up that body did raise up himself, if the body were not both with him and of him even during the time it lay in the sepulchre. The like is also to be said of the soul, otherwise we are plainly and inevitably Nestorians. The very person of Christ therefore for ever one and the self-same, was only touching bodily substance concluded within the grave, his soul only from thence severed, but by personal union his Deity still unseparably joined with both." E. P. V. 52. 4.--'Keble's edit'. Ed. ] [Footnote 14: xix. 41.--Ed. ] [Footnote 15: (C.) which should be (B.) "The object of the preceding discourse was to recommend the Bible as the end and centre of our reading and meditation. I can truly affirm of myself, that my studies have been profitable and availing to me only so far, as I have endeavored to use all my other knowledge as a glass enabling me to receive more light in a wider field of vision from the Word of God." Ed.] [Footnote 16: Ep. 99. See Pearson, Art. v.--Ed. ] HENRY MORE'S THEOLOGICAL WORKS. [1] There are three principal causes to which the imperfections and errors in the theological schemes and works of our elder divines, the glories of our Church,--men of almost unparalleled learning and genius, the rich and robust intellects from the reign of Elizabeth to the death of Charles II,--may, I think, be reasonably attributed. And striking, unusually striking, instances of all three abound in this volume; and in the works of no other divine are they more worthy of being regretted: for hence has arisen a depreciation of Henry More's theological writings, which yet contain more original, enlarged, and elevating views of the Christian dispensation than I have met with in any other single volume. For More had both the philosophic and the poetic genius, supported by immense erudition. But unfortunately the two did not amalgamate. It was not his good fortune to discover, as in the preceding generation William Shakspeare discovered, a mordaunt' or common base of both, and in which both the poetic and the philosophical power blended in one. These causes are,--