But whether we can reconcile these words to our belief of Christ's prescience and divinity, or not, matters little to the debate about his divinity itself; since we can so fully prove it by innumerable passages of Scripture, too direct, express, and positive, to be balanced by one obscure passage, from 'whence the Arian is to draw the consequence himself, which may possibly be wrong'. Very good. Ib. p. 280. 'We know that the Son of God is come, and hath given us an understanding that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.'--l John v. 20. The whole connection evidently shows the words to be spoken of Christ. That the words comprehend Christ is most evident. All that can be fairly concluded from 1 Cor. viii. 6, is this:--that the Apostles, Paul and John, speak of the Father as including and comprehending the Son and the Holy Ghost, as his Word and his Spirit; but of these as inferring or supposing the Father, not comprehending him. Whenever, therefore, respecting the Godhead itself, containing both deity and dominion, the term God is distinctively used, it is applied to the Father, and Lord to the Son. Ib. p. 281. But, farther, it is objected that Christ cannot be God, since God calls him 'his servant' more than once, particularly 'Isaiah' xlii. 1. The Prophets often speak of the anti-type, or person typified, in language appropriate to, and suggested by, the type itself. So, perhaps, in this passage, if, as I suppose, Hezekiah was the type immediately present to Isaiah's imagination. However, Skelton's answer is quite sufficient. 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: Bebaióteron] 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'.