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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

Dominion Chap. VÌ. our Lord Jesus Christ.. 37 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

! 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

you

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you see, I don't as yet determin whether he be the very God, or no) by reason of his having made all created Beings whatsoever ; yet the Exercise of fupreme Authority over what he himself had made, may be esteem'd an Exaltation of him. To this I 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 tends 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, fame Argument which I used before with respect to the WORD? If the WORD were not the very God; yer since he is (at the least, and upon your own Principles) vasțly superior to the whole Creation, his Administration of the Goverment of it: can be no Exaltation, till a Way shall be found, whereby he may be suppos'd the better by it.

If it 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, whether the very God can be exalted, by the most glorious Conceptions 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

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dingly therefore, the WORD can't be exalted by the utmost 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 participate, that change of Condition, which his Exaltation has made with respect to his human Nature,

CHA P. VII.

Phil, 2., 5,6,7, 8, 9, 10, 11. explain'd.

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ET us now examin the remarkable Text be.
fore mention'd.

The Apostle says, Phil. 2.
Ver. 5. Let this mind be V. 5. Tómo y pegveíaw és u.
in you, which was also in rüy, rj Xessa 'Ivoš,
Christ Jesus;

6. Who being in the form 6. "Os į uocan 088 iadeo of God, thought

it not robbe- og sx digare suôn shyhoeto ton , ry to be equal with God; Ο ισα Θεά

7. But made himself of η. 'Αλ' δωτον έκένωση, μος, go reputation, and took up plus MSA debcv, er doradua

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on bim the form of a fer-7.6.v@gás two goófuc.
vant, and was made in the
likeness of men.

8. And being found in 8. Kai gruan gebeis as av
fashion as a man, be bum-. Ogato, tamWory Sou TOV You
bled bimself, and became o- rópelo canno@ Méxes Sourdo
bedient unto death, even the : 78, Juráse saugs.
death of the cross.
9.Wherefore God also bath

9. Sid vej

. Osds evrov konsbighly exalted him, and gi- pútavos, rj égagéou to aútã šroven him a name which is

μα πιο πάη όνομα, above every name :

10, That at the name of 10. "Iya en Wöropati 'Inese Felus every knee should bow, műy zby sculp, em seguien syy of things in beaven, and emów ry in Tay Soviar, ima things in earth, and things under the earth;

11. Και πάσα γλώσσα εξομο11. And that every tongue dozvontal, ő Kveio 'Ingss Should confefs, that Jesus Xersos, eis dogan Još maleds. Christ is Lord, to the glory of God the Father.

Certainly never was a Passage of Scripture more unfairly used, than this noble Paragraph of St Paul. It has been wrested quite contrary Ways, and to opposit Extremes. Some have from hence in. ferr'd, that the WORD, or Divine Nature of Christ, is the very God: Others, that his Divine Nature is a Being inferior to the very God. Whereas in Reality both sides are manifestly in the wrong ; nor does, the Apostle {peak one Syllable of the WORD, or Christ's Divine Nature, in this whole Passage, as will soon appear. In order thereto, let us settle the Meaning of some particular Phrases.

As for the ix des muyuor nigricano, several Commentators have given the true Interpretation of it. 'Tis fufficient for my present Purpose to transcribe

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