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And indeed, whoever peruses the whole Pfalm, will naturally understand the main Body of it to re

late to the Glory and Triumph of the Man Christ .. Jesus. For, tho’ some Passages which are directed

to God, were (as we are now assur’d by a Divine
Interpreter) address'd to Christ's Divine Nature
(from whence I shall afterwards infer his being the
Very God) yer the main Body of the Psalm relates
to that Exaltation, which the Very God vouchsaf'd
to his Human Nature. And the Psalmist, who well
knew the grear Mystery of the Union of two Na.
tures in one Person, which was in God's due Time
to be verify'd and declar'd in Fact, expresses him-
self in such a manner, as implies his actual Adora-
tion of the Divinity, and his inspired Knowledge
of the Humanity, of which he gives a Prophetic
Description, setting forth the Dominion and Spi-
ritual Kingdom, which the Mefliah should enjoy,
after that his Sufferings upon Earth were recom-
pens'd with his Exercise of supreme Authority over
the whole Creacion, and especially over all Man-
kind, which should gradually become Members of
his Church.

You will forgive my adding one thing. St. Paul says, God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in ibe world, received up into glory. I Tim. 3. 16. If any Person therefore should be weak enough to pretend, that the Divine Nature of Christ was exalted, because God was received up into glory; I answer, that the plain Meaning is, that Christ, who is here simply called God upon the account of his Divine Nature, as he is elsewhere called Man upon the account of his Human Nature, tho' he is in reality boch God and Man; was received up, and consequently exalted, in his Human Nature, the Exaltation of

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which is so frequently and fully declared, and exa pressed by this very Phrase évennoon. The Contexc it self, not only allows, but' leads to this Exposition. For the God who was received up, was mania fest in the flesh; and as such, viz. as a God incarnat; he was received up. .

Whensoever therefore the Exaltation of Christ is mention'd, it constantly means the Exaltation of his Human Nature only; of which alone 'tis expresly affirmed, or plainly suppos'd, in Holy Scripture. For as it can't be atfirmi'd of his Human Nature, tho'united with the WORD in one Person, that it made all Things; because, tho’’ris expresly affirm'd of his Divine Nacure, that it made all Things, yet the same is never once affirm’d or iniply'd of the Human Nature : even so it can't be af. firm’d of the Divine Nature, tho’united with the Human in one Person, that it was exalted ; because, tho’’is expresly affirm'd of the Human, yec 'tis never once either affirm'd or imply'd of the Divine Nature. 'Tis certain therefore, that Chrift was exalted with respect to his Human Nature only; and that his Divine Nature never was exalted at all. ...What has been already said, is abundantly fuffi.' cient to establish the true Doctrin of our Savior's Exaltation. We ought not to expect a positive Declaration in Scriprure, that the WORD or Divine Nature is not exalted. For we ought to restrain Christ's Exaltation to his Human Nature, unless we have good Grounds to extend it farther; that is, unless we have fome clear Proof, that the Divine Nature is exalted also. However, I shall now evince what I have been concending for, by such a Consideration, as I think is equivalent to an express Restriction of our Savior's Exaltation to

his human Nature, and an express Exclusion of the Divine Nature from the Participation of that Exaltation, 'Tis this, - The Evangelist tels us, that all Things whatso ever were made by the WORD or Divine Nature, Fohn 1. 3. So that the whole Creation, even the most glorious created Beings whatsoever,derive their Existence from him. Hence'tis evident, that he is by Nature their Superior. Now the utmost pitch of our Lord's Exaltation is his exerciling supreme Dominion over all Creatures, For the fullest and most pompous Description of it amounts to no more. And confequently that Exaltation which our Lord enjoys, could be no Exaltation to the WORD, or his Divine Nature, because he is necessarily as great in himself, as that Exaltation could make him. How then could Christ be ex. alted with respect to his Divine Nature? How could that which Christ is said to be advanc'd unto, be reprefented as an amous wors, an exceeding Exaltation, if understood of his Divine Nature ? 'Tiş indeed an Pasu twars, an exceeding Exaltation, of his human Nature ; but 'tis no Exaltation at all to his Divine Nature. Because his Divine Nature (whether it be the very God, or an inferior Being) always was, even upon your own Principles, and be. fore the Creation, every whit as Great and Glorious, as the most magnificent Scripture Descri. ption of Christ's present Exaltation supposes him to be. . I can't fráme more than one Objection against this Way of reasoning; and ’ris indeed such, as I would scarce mention, were I nor unwilling to neglect any thing, that even a weak Mind may stumble at. Perhaps it may be pretended, that how great foever the WORD essentially is (for

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you see, I don't as yer determin whether he be the very God, or no) by reason of his having made all created Beings whatsoever ; yet the Exercise of supreme Authority over what he himself had made, may be esteem'd an Exaltation of him. To this į answer, 1. That since he is essentially above it, and can gain nothing by it, his immediat Goverment of the Universe must be esteem'd a Condescention rather than an Exaltation. Because it eends only to the Advantage of his Subjects, and not in the least to his own Advancement. 2. That the very God himself exercis'd this Authority immediatly, and without the Interposition of a Mediator, before Christ's Exaltation. But was the very God exalted thereby? Is it not Blasphemy to suppose it? And why could not the very God be thereby. exalted ? Even because he is by Nature superior to the whole Creation. And is not this the felf same Argument which I used before with respect to the WORD? If the WORD were not the very God i yer since he is (at the least, and-upon your own Principles) vastly superior to the whole Creation, his Administration of the Goverment of iç can be no Exaltation, till a Way shall be found, whereby he may be suppos'd the better by it.'.';

If ic be said, that the WORD is rendred the more glorious in the Eyes of his Creatures by having the Governient of them in his own Hands; I ask, wherher the very God can be exalted, by the most glorious Concepcions which Creatures can have of him? Was not the very God as high before the Creation, as he has been or can be since ? Were Creatures produc'd to exalt the very God? Or can he be in any respect exalted by them; I mean, as to his Condition of Happiness, and his effential Greatness ? No surely. Accor

dingly therefore, the WORD can't be exalted by the utmoft Honor the Creatures can pay him, or by the nobleft Idea they can frame of him. There is no real Exaltation, unless the Being be rendred the more happy, than the Condition of its Nature supposes." And yet the whole Account of our Lord's Exaltation implies his being really the better for it, and a Gainer by it ; his having, not only more Honor from inferior Beings, but more subftantial Happiness also, by his Exaltation, than the Condition of his Nature could inveft him with. 'Tis plain therefore, that Christ is exalted only with respect to his human Nature. For the WORD, or his Divine Nature, is essentially superior to, and consequently not capable of, nor does partici. pate, that change of Condition, which his Exaltation has made with respect to his human Nature, .

:im CHA P. VII. ... mi,

; Phil. 2. 5,6,7, 8, 9, 10, 11. explaind.
T ET us now examin the remarkable Texử be.
fore mention'd.

The Apostle says, Phil. 2.
Ver. 5. Let this mind be v. s. Tõro 78 pegveldwer
in you, which was also in räv, o rj és Xesa 'lvos,
Christ Jesus;

6. Who being in the form 6. “Os er nogen Oss Faágof God, thought it not robbe- gour og ágra sudy synouto To ry to be equal with God; Tor Olm

7. But made himself of 7. 'AM' SOUTON ÉR EYWOE, MOSA? go reputation, and took up- pe dins del av, er suoidua-,

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on

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