seized with violence', but made, &c."

Ib. p. 160.

Is a mere creature a fit lieutenant or representative of God in
personal or prerogative acts of government and power? Must not every
being be represented by one of his own kind, a man by a man, an angel
by an angel, in such acts as are proper to their natures? and must not
God then be represented by one who is God? Is any creature capable of
the government of the world? Does not this require infinite wisdom and
infinite power? And can God communicate infinite wisdom and infinite
power to a creature or a finite nature? That is, can a creature be
made a true and essential God?

This is sound reasoning. It is to be regretted that Sherlock had not
confined himself to logical comments on the Scripture, instead of
attempting metaphysical solutions.

Ib. pp. 161-3.

I find little or nothing to 'object to' in this exposition, from pp.
161-163 inclusively, of 'Phil'. ii. 8, 9. And yet I seem to feel, as if
a something that should have been prefixed, and to which all these
considerations would have been excellent seconds, were missing. To
explain the Cross by the necessity of sacrificial blood, and the
sacrificial blood as a type and 'ante'-delegate or pre-substitute of the
Cross, is too like an 'argumentum in circulo'.

Ib. p. 164.

And though Christ be the eternal Son of God, and the natural Lord and
heir of all things, yet 'God hath' in this 'highly exalted him' and
given 'him a name which is above every name, that at' (or in [Greek:
en]) 'the name of Jesus every knee should bow, of things in heaven',
&c.--Phil. ii. 9, 10, 11.

Never was a sublime passage more debased than by this rendering of
[Greek: en] by 'at', instead of 'in';--'at' the 'phenomenon', instead of
'in' the 'noumenon'. For such is the force of 'nomen', name, in this and
similar passages, namely, 'in vera et substantiali potestate Jesu': that
is, [Greek: en logo kai dia logou], the true 'noumenon' or 'ens
intelligibile' of Christ. To bow at hearing the 'cognomen' may become a
universal, but it is still only a non-essential, consequence of the
former. But the debasement of the idea is not the worst evil of this
false rendering;--it has afforded the pretext and authority for
un-Christian intolerance.

Ib. p. 168.

'The Father judgeth no man, but hath committed all judgment to the
Son'.--John v. 22. Should the Father judge the world he 'must' judge
as the m