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God, who after the Humanity has delivered up the kingdom, fhall be all in all. The diftinction in this cafe between the God and man in the joint-perfon of Chrift-Jefus, is warranted by another part of the Chapter, wherein the Apostle has given us a key to his own meaning. Since by MAN (fays he) came death, by MAN came alfo the refurrection of the dead. For as in Adam all die, even fo in Christ shall all be made alive. Here, it is evident, he is drawing a contrast between the man Adam and the man Chrift; fo that unless it be done on purpose, no reader can eafily mistake the meaning of what follows — Then cometh the End, when HE (that is the man Christ, the fecond Adam) shall deliver up the kingdom, &c. for so it must be, according to the tenor of the Apostle's discourse.

The New Teftament abounds with expreffions of this nature; but they have no difficulty in them, if it only be remembered that Chrift is man as well as God; which the Arians are willing upon all occafions to forget. And it has been chiefly owing to an abuse of these texts, that they have been able to put any tolerable glofs upon their Herefy. The Old Testament feldom fpeaking of Chrift, but as a Person of the Godhead before his Incarnation, does not afford them fo many opportunities: and hence

a

it is, that most of them confine their enquiries to the New, which is the hiftory of him after his incarnation, when he appeared, as the firft born of many brethren, anointed above his Fellows (Mankind) receiving authority and dominion from God, who by a power fuperior to that of his human foul and body, put all things in fubjection under the feet of it.

But fome, for whofe fakes he thus humbled himself, and became obedient in the flesh, inftead of receiving it with humility and devotion, even caft it in his teeth, and make it an argument against him: vainly imagining that they do honour to their fupreme God, while they fay with Peter-Lord, be it far from thee: this fhall not, it cannot, be unto thee. And it is worth their while to confider, whether they may not fall under the fame rebuke, when it will be too late to retract and change their opi

nion.

b

A folemn Advocate of theirs, whom I take to be a diffenter, tells us his prefent concern is with the new Testament only. And another writer of fome figure, who, you are to suppose, is addreffing himself to a young Clergyman, puts it into his head, that he "may reject Arguments brought from the old Teftament to prove the

a Rom. VIII. 29. b A Sequel to the Effay on Spirit, p. 8. Trinity,

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Trinity, as trifling, and proving nothing but "the Ignorance of thofe that make use of them: And I could wish that were all: for I had much rather be accounted a fool in their judgment, than find myself under a neceffity of charging them with the horrible guilt, of denying the Lord that bath bought them.

XXVI.

+ Acts X. 42. -That it is HE, which is ORDAINED OF GOD to be the judge of quick and dead.

This Paffage will help us to detect, once for all, that common fallacy of our Adversaries, in misapplying such words as relate only to the human nature of Christ, and erecting arguments thereupon to the degrading of his fupreme Effence. Chrift is ordained of God; it is true; and the nature that receives power, must be infe

But is his God

tell

you

it is;

rior to the nature that confers it. bead therefore ordained? They and their scheme requires it: But the Scripture declares the contrary GOD (faith St. Paul)

a Letter to a young Clergyman upon the Difficulties and Difcouragements which attend the ftudy of the Scriptures in the way of private judgment.

D 2

bath

hath appointed a day wherein HE will JUDGE the world in righteousness by that MAN (εv avôpt, IN that MAN) whom he hath ORDAINED. The fupreme God that was manifeft in the flesh, and IN Chrift reconciling the world to HIMSELF, shall remain in the fame perfonal union with him, till he has judged the world, and is ready to deliver up the kingdom. And though our Judge fhall even then retain the Character of a Man, yet as God, who ordained him, fhall be present with him in the same person, the act of the last judgment is equally afcribed to both natures. In the text just above cited, it is said - He (God) will judge the world; tho' it immediately follows, that a man, even the man Chrift, is ordained to this office. And so we have it again in the Epistle to the Romans Shall all appear before the judgment-feat of Christ. For it is written, as I live, faith the Lord, every knee fhall bow to ME, and every tongue shall confefs unto GOD. We are to give an account of ourselves at the judgment-feat of Christ. And how does the Apostle prove it? Why, because it is written, that we shall give an account of ourselves to the Lord God, who fwears that he liveth. But unless Chrift, who is a man, be also

we

a Acts XVII. 31. b Rom. XIV. 10, 11. Ifai. XLV. 23.

this living God and Lord, his proof is not to

the purpose.

XXVII,

+Acts X. 40. Him GOD raised up and SHEWED HIM openly to us who did eat and drink with him after he rofe from the dead.

John XXI. 1. After these things JESUS SHEWED HIMSELF again to his difciples at the Sea of Tiberias; and on this wife SHEWED HE HIMSELF.

The former text takes fomething from Chrift, as man; in which capacity he was at the difpo

fal of the Father.

him again as God;

But the latter restores it to under which character he is at his own difpofal, and in unity with the Father. The fame is to be faid of the two articles that follow.

XXVIII.

+ John III. 16. GOD fo LOVED the world, that HE GAVE his only be

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