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ment on that Text, “ by comparing this with v. 14.
By one offering he has perfected, as to invexas, for
ever, them that are sanctified, and with v. 1. where “it is denied, that the legal Sacrifices could Telet sis to “ dinvexes, expiate sins for ever, and from the Stress " the Apostle here, v. 10. and elsewhere lays upon this
DC3500) Sponaš, oblation once for all, I imagine “ that ibese Words may be better rendred thus, This man,
after he had offer'd one facrifice for sin for ever, " is fare down.
But tho' this Administration by the Son shall then cease, yet doubtless that Happiness and Joy, which the Son poffeffech as the Reward of his Sufferings, as it undoubtedly may (because, tho' by God's Appointment ’ris at present join'd with it, yet ’ris in its own Nature distinct from it) fo most certainly will, continue everlastingly.
Thus have we consider'd the Blessed Jesus as inrested with, and exercising, the Authority of the very God, from the time of his Entrance on that sublime Office, to the time of his Resignation of it into the Hands of his Father, from whom he receiv'd it.
The only Observation I shall make upon the whole, is, that tho' there are Two Natures united in the Person of our Lord, yet this Exaltation respects his human Nature only.
Now plain Fact demonftrats this Exaltation of his human Nature. However, let us consider what the Scriptures say. The Lamb that was sain, Rev. s. 6, 12. he whose Throne is the same with that of God, Rev. 22. 1, 3. is gone into heaven, and is on the right hand of God, angels, and authorities, and powers, being made Subject unto him, 1 Pet. 3. 22. Him that was rais'd from the dead has God set at bis own righe hand in the heavenly places, far above all principality, and
power, 66 a!!
power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come : And bath put all things under bus feet, Eph. 1. 20, 21, 22.
To him that role from the Dead, was gipower
in heaven and in earth, Matt. 28. 18. And at the Last Day God will judge the World in Righteousness, by that man whom be hath ordained, wbereof he has given assurance unto all men, in that he batb raised him from the dead, Acts 17. 31. For the son of man shall come in the glory of his father, with his angels: and then he shall reward every man according to bis works, Matt. 16. 27.
Now he that shall be our Judge, is at present our Mediator. For there is one mediator between God and men, the man Christ Jesus, 1 Tim. 2.5. And to him that is at present our Mediator, and shall hereafter be our Judge, we are requir'd to give Religious Adoration. For it must be observ’d, that the Father hath given him authority to execute judgment, for this plain and express Reason, viz. because he is the Son of Man, John 5. 27. And because the Son of Man hath Authority to execute Judgment, therefore he is thereby constituted the Object of Religious Adoration. For the Father bath committed all judgment unto the Son, that all men should honor the Son, even as they honor the Father, v. 22, 23. that is, should give him Religious Adoration, as they do to God. For you have rightly (a) observ'd, that the Word “ [xcel Swi's, even as] in St. John's Style, never signifies
an exact Equality, but only a general Similitude. Thus John 17. 11. That they may be one, as [x4. 3a's] we are. Ver. 14. They are not of the world, even as [vst3ais] I am not of the world. Ver. 21. That they
(a) Reply to the Bishop of Chester, p. 260, 261.
may be one, as [re. Trows] thou, father, art in me, and I in thee. Ver. 23. Thou hast loved them, as [ree Fei's] thou hast loved me. Wherefore, as you have (b) elsewhere explain'd this Passage, “the Meaning is not
that the Son's Authority (you will now understand me of the Man Christ Jesus, whatever you your self intended to signify by the Son in this place)
Should, like that of the Father, be looked upon as underi"ved, absolute, supremne and independent : but that as the
Jews already believed in God, so they should also for the future believe in Christ, Chap. 14. 1. As they already hunour'd God the Father (I mean the very God, who is commonly call’d the Father) so they should also for the future (viz. after his Exaltation) honor the Son of God (who is also here call’d the Son of Man, viz. the Man Christ Jesus.) Honor him as having all Judgment committed to him ; honor him to the Honor of the Father which sent him ; acknowledge him to be Lord, to the Glory of God the
Father. It is certain therefore, that to him that wash'd us from our Sins in his own Bloud, we are bound to give Glory and Dominion for ever and ever, Rev. 1. 5, 6.
I shall add but one thing more. The Author of the Epistle to the Hebrews quotes fome Verses of the eighth Psalm, thus, But one in a certain place testified, saying, What is man, that thou art mindful of him, or the Son of man, that thou visitest him? Thou madest him a little lower than the Angels, thou crownedst bim with glory and honor, and didt set him over the works of thy hands : Thou hast put all things in subjection under his feet, Heb. 2. 6, 7, 8. He then shews the Universality of Man's Dominion over the Creatures, adding immediatly, For in that he put all in .
(6) Script. Do&. p. 132,
subje&tion under him, he left nothing that is not put under him, ver. 8. Then he proves, that this could not be meant of Man in general, but must be underftood of our Lord Christ in particular, saying, Båt nom we see not yet all things put under himn : But we see Fesus, who was made a litile lower than the Angels, for the suffering of death, cromn’d with glory and honor, ver. 8,9. This is so manifest a Declaration of the Exaltation of the human Nature of our Savior, that it needs no Words to apply or illuftrat it.
But tho’ the Holy Scriptures do speak so expresly and so frequently of the Exaltation of Christ's human Nature; yet there is not one Passage in all the Bible, which speaks of the Exaltation of his divine Nature, or can't very fairly and clearly be understood of the Exaltation of the human Nature only. For even Heb. 1. 9. when duly consider'd, not only well may (which would be sufficient for my Purpose) but necessarily must, be understood of the Exaltation of Christ's human Nature only.
To set this matter in a juft Light, I will repeat the whole Passage. The Apostle quotes two Verfés of the 45th Pfalm, and assures us, that they are fpoken unto the Son; But unto the son he faith, Tby throne, O God, is for ever and ever : a scepter of righteousness is the scepter of thy kingdoin : Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oyl of gladness above thy fellows, Heb. 1. 8, 9. Now ’tis agreed, that the former of these two Verses is manifestly to be understood of Christ's divine Nature; but the Question is, Whether the latter relates to the same, or no: I affirm, that it does not.
In order to the Proof of my Opinion, I observe, that the Psalmist was undoubtedly well acquainted with our Savior's having two Natures united in
him. That he exprelly (pake of his divine Nature in the Psalm now quoted by the Apostle, is agreed : and that he elsewhere speaks of the human Nature also, appears from those Verses of the 8th Pfalm quoted by this very Apostle, and by him proved to be spoken of the human Nature of Christ, as I noted just now. The same appears from diverse other Passages of the Psalms, quoted in the New Testament, and exprefly apply'd to Christ's human Nature, which (because no body can contest it) I omit for Brevity's sake. No wonder there. fore, that the Pfalmist, who so well understood this Mystery, should speak of the two Natures in the fanie Breath ; even as St. Paul does several times join such things together, and affirm them of Christ in the fame Breath, as relate partly to his divine, and partly to his human Nature.
This being premis’d, I desire it may now be consider'd, that Men are callid fuétogor Xeiss, that is (not as we most improperly render it, Partakers of Christ, as if Christ were put for what he purchased, and denoted a Thing, not a Person; but) as déroger, or aunéregee, when it governs a Word betokening a Perfon, notorioully signifies, the Companions of Christ, or Partakers of the Same Happiness which Christ enjoys, Heb. 3. 14. as we are call’d ouyxanogrówoo Xess, joint Heirs with Christ, Rom. 8. 17. So that Men are certainly mítogor Xeise with respect to his human Nature, as they are also call's adenpoi, his Brethren, particularly by the Author of this very Epistle, Chap. 2. ver. 11, 12. in the same Respect. This Paffage therefore may, upon the plainest Scripture Grounds, particularly of this very Epistle, be understood of Christ's human Nature, which upon the Account of his perfect Love of Righteousness, and perfe& Hatred of Iniquity (he being free from all