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Spot of Sin, even from all Original Corruption) was rewarded by God with a yaitly greater Share of Happiness, than any other Man; altho' every Man, that serves God as well as he is able in this corrupted State, shall in some degree or other, buc every one in a far lower degree than our Holy Redeemer, partake of the very fame Happiness. What Reason therefore have we to feign an Exaltation of the Divine Nature of Christ, of which there is not one Word spoken in any other part of Scripture., when this Text so naturally admits the same Sense with numberless other plain and clear ones, which apparently speak of the Exaltation of his human Nature ?
But farther, this Text not only fairly may, but manifestly must, be thus understood. For,
1. The WOŘ D has in himself, even upon your own Principles, all the Power that the Spirit can be suppos'd to confer; and therefore was incapable of that Unction with the Spirit, which gives the Son the Title of Mefliah. So that if the Unction of gladness be the Unction of the Messiah; it can relate only to the Son's human Nature. But I am persuaded, the Unction of gladness is distinct from the Undion of the Spirit, and did not denominat him the Melliah, but was the Reward of his difcharging the Office of the Messiah. It manifestly becokens his Exaltation to God's Right Hand, for having perform'd the Will of God upon Earth during his Humiliation, which Obedience is meant by his loving righteousness and bating, iniquity, And consequently this Unction relates to his human Nature, which was certainly exalted upon that Account. Whatsoever therefore this Unction was, it shews, that the Psalmist spake of his human Na
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2. I would fain know, who were the '72n, the déroger, of our Savior Christ (that is, his Fellows, Companions, or Partners) with respect to his Divine Nature. Whereas 'tis notorious, that Christians are his 01927 or póregor (his Fellows, Companions, Partners, and even his Brethren) with respect to his human Nature. This Confideration therefore determins, what Nature this Phrase is apply'd to. But for farther Confirmation it must be obsery'd, that the Psalmist manifestly supposes, that he was chofen from amongst others of the same Nature with him. self, and that for his Obedience he was exalted above them. Thou hast loved righteousness, and bated iniquity; therefore God, even thy God, bas anointed thee. with the oyl of gladness above thy fellows. Now this is strictly true of Christ with respect to his human Nature ; but 'tis unintelligible and false, if underftood of his Divine Nature.
If it be said, that Christ was heev Spato, and there. fore the WORD might have wstóX85 : 1 answer, that tho indeed it may be affirm'd of Christ, that he has usłóxrs, as he is Jedrspar, yet it can be affirm'd with respect to his human Nature only. For when any thing is affirm'd of Christ, we must always confider, in what Respect, or upon the Account of what Nature, 'tis affirm’d of him. Elle we shall fall into endless Blunders and Abfurdities. Since therefore Christ has no uétogos with respect to his Divine Nature, but most certainly has uétogor with with respect to his human Nature ; 'cis plain, that this Verse, which speaks of his pétages, must be understood of his human Nature. And consequently the Exaltacion here mention'd, his being anointed with the oyl of gladness, relates to his human Nature only.
And indeed, whoever peruses the whole Psalm, will naturally understand the main Body of it to relate 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 great Mystery of the Union of two Natures in one Person, which was in God's due Time to be verify'd and declar'd in fact, expresses himself in such a manner, as implies his actual Adoration of the Divinity, and his inspired Knowledge of the Humanity, of which he gives a Prophetic Description, setting forth the Dominion and Spiritual Kingdom, which the Meffiah should enjoy, after that his Sufferings upon Earth were recompens’d with his Exercise of supreme Authority over the whole Creation, and especially over all Mankind, 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. 1 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, cho' he is in reality boch God and Min; was received up, and consequently exalted, in his Human Nature, the Exaltation of
which is so frequently and fully declared, and expressed by this very Phrase ávexñasn. The Context it self, not only allows, but leads to this Expofition. For the God who was received up, was mani fest in the fiefh ; and as such, viz. as a God incarnat, he was received up.
Whensoever therefore the Exaltation of Chrift 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 atfirm's of his Human Nature, thơ united with the WORD in one Person, that it made all Things; because, tho’’tis exprelly affirm'd of his Divine Nacure, that it made all Things, yet the fame is never once affirm’d or inply'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’tis expresly affirm'd of the Human, yet 'tis never once either affirm's or imply'd of the Divine Nature. 'Tis certain therefore, that Christ 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 fufficient 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 contending 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 Exaltátion. 'Tis this.
The Evangelist tels us, that all Things whatso ever were made by the WORD or Divine Nature, John 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 exerciting supreme Dominion
over all Creatures. For the fullest and most pompous Description of it amounts to no more: And consequently 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 exalted with respect to his Divine Nature? How could that which Christ is said to be advanc'd unto, be reprefented as an aroundwors, an exceeding Exaltation, if understood of his Divine Nature ?’Tiş indeed an outwars, an exceeding Exaltation, of his human Nature; but 'tis no Exaltation at all to his Divine Nature. Because his Divine Nature (whe, ther 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 Description of Christ's present Exaltation supposes him to be. : I can't frame more than one Objection against this Way of reasoning; and 'tis indeed such, as I would scarce mention, were I not 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