Ib. p. 287.

Hence it appears, that in the passage objected, (1 ‘Cor’. xv. 24, &c.) Christ is spoken of purely as that Man whom ’God had highly exalted, and to whom he had given a name which is above every name, that at the name of Jesus every knee should bow.’ (Phil. ii. 9, 10.)

I must confess that this exposition does not quite satisfy me.  I cannot help thinking that something more and deeper was meant by the Apostle; and this must be sought for in the mystery of the Trinity itself, ’in which’ (mystery) ‘all treasures of knowledge are hidden’.

Ib. p. 318.

  Hence, perhaps, may be best explained what St. Peter says in the
  second Epistle, after pleading a miracle.  ’We have also a more sure
  word of prophecy, whereunto you do well that you take heed.’

I believe that St. Peter neither said it, nor meant this; but that [Greek:  Bebaioteron] follows ‘the prophetic word’.  We have also the word of prophecy more firm;—­that is; we have, in addition to the evidence of the miracles themselves, this further confirmation, that they are the fulfilment of known prophecies.

Ib. p. 327.

  Agreeable to these passages of the Prophet, St. Peter tells us (’Acts’
  x. 38), ’God anointed Jesus of Nazareth with the Holy Ghost and
  power’.

I have often to complain that too little attention is paid by commentators to the history and particular period in which certain speeches were delivered, or words written.  Could St. Peter with propriety have introduced the truth to a prejudiced audience with its deepest mysteries?  Must he not have begun with the most evident facts?

Ib.  Disc.  VIII.

  The Doctrine of the Holy Trinity vindicated.

Were I a Clergyman, the paragraphs from p. 366 to p. 370, both inclusive, of this Discourse should form the conclusion of my Sermon on Trinity Sunday,—­whether I preached at St. James’s, or in a country village.

Ib. pp. 374-378.

As a reason why we should doubt our own judgment, it is quite fair to remind the objector, that the same difficulty occurs in the scheme of God’s ordinary providence.  But that a difficulty in a supposed article of revealed truth is solved by the occurrence of the same or of an equivalent difficulty in the common course of human affairs—­this I find it hard to conceive.  How was the religious, as distinguished from the moral, sense first awakened?  What made the human soul feel the necessity of a faith in God, but the apparent incongruity of certain dispensations in this world with the idea of God, with the law written in the heart?  Is not the reconciling of these facts or ‘phaenomena’ with the divine attributes, one of the purposes of a revealed religion?  But even this is not a full statement of the defect complained of in this solution.  A difficulty which may be only apparent (like that other of the prosperity of the wicked) is solved by the declaration