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things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also be subject unto him that put all things under him, that God may be all in all."

This passage has been sometimes urged against the Divinity of Jesus Christ. It is contended, that as he is represented as delivering up his kingdom to God the Father, and becoming subject unto him, he cannot partake of the Divinity; for it would be impious to suppose subjection of any kind in one of the persons of the eternal Godhead.


But do not they who believe in the Divinity of Christ, assert also his humanity? Did not that blessed personage, who in relation to his Divinity maintained his equality with the Father-"I and the Father are one ","-in reference to his humanity declare, My Father is greater than I?" Was not he who was styled the "Son of God," "the brightness of the Father's glory, the express image of his person', "the Word who was in the beginning, who was with God, who was God"," called also the "Son of man, the Son of David "," bearing our sins and carry

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ing our sorrows, tempted in all respects like as we are? And is not the conclusion, hence, irresistible, that in him the Divine and human natures are united, so that this "one Christ," is " very God and very man." Incomprehensible, indeed, is this mystery of godliness. But is not every thing relative to the Divine nature inscrutable? Who can, by searching, find out God?

Carry with you then, brethren, in your interpretation of those parts of the sacred writings which relate to Jesus Christ, the truth that in his person there was a mysterious union of the Divine and human nature, that he was God as well as man; and they will appear luminous and consistent. Thus the subjection of the Son to the Father, in the passage which has been under consideration, is not the subjection of the Son as one of the persons of the Godhead, but as the Son of man. It is the subjection of his glorified human hature *.

The surrender of his mediatorial kingdom by

*In that passage, "of that day and that hour knoweth no man, not the Son," &c. (Mark xiii. 32.) our Saviour speaks of himself in his capacity as the Son of man. And the " day," the precise time of the vengeance to be executed on Jerusalem, typical of that of the final judgment, was no part of the revelation of the Father to him in this capacity.

Jesus Christ should not be contemplated but with awful apprehension, or with holy joy.

With apprehension, if we are the enemies of the Lord Jesus; with joy, if we are his obedient subjects.

The enemies of Jesus Christ should contemplate the end of his mediatorial kingdom with apprehension and awe. It does not terminate till he hath "put down all rule and authority and power; till he hath put all enemies under his feet." What then will be their destiny? He was exalted to be the King of Zion. And they refused homage to him, to whom all power was given in heaven and in earth. They refused to rely for pardon on the sceptre of his mercy." And he will execute upon them the tremendous threat, "I will rule them as with a rod of iron; I will break them in pieces like a potter's vessel ".

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Faithful servants of the Lord Jesus! contemplate the august event, when he delivers up his mediatorial kingdom with holy joy. He will not relinquish his office as your Mediator, until he hath put down under his feet all your enemies; until he hath subdued your last enemy, death; until he hath made you kings and priests unto

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God; exalted you to reign with him for ever Then he delivers up his kingdom of grace. "God" becomes "all in all." The eternal Godhead will be the source of your glory and felicity. Still, God the Son, though in his glorified human nature, subject to the Father, will in that nature, as the eternal Son, be the object of your worship and your love. You shall reign with him, your Redeemer, the Son of God, in felicity and glory unspeakable, and without end.

Come then, and in the memorials which he instituted, celebrate the praises of him, through whose grace and power you are made heirs ofglory. Nourished and strengthened by his spiritual body and blood, continue his servants, submit yourselves to his holy will and pleasure, study to serve him in true holiness and righteousness all your days; and you shall finally witness the glorious termination of his kingdom as Mediator; when you shall reign with him as the King of glory; and join for ever in that ascription of homage—

Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever."





Through him we both have access by one Spirit unto the Father.

THE doctrine of the Trinity commands our faith, on the authority of that Almighty but incomprehensible Being, who has revealed his Divine nature as subsisting in three Persons.

Persons are known and distinguished by titles, by attributes, and by operations. Distinct titles, attributes and operations are ascribed in the sacred writings to the Father, the Son, and the Holy Ghost. And yet while there is a Trinity of persons, there is a unity of essence or of nature; for "the Lord our God is one Lord *."

Deut. vi. 4.

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