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And indeed, whoever perufes the whole Pfalm; will naturally understand the main Body of it to relate to the Glory and Triumph of the Man Christ Jefus. For, tho' fome Paffages which are directed to God, were (as we are now affur'd by a Divine Interpreter) addrefs'd to Chrift's Divine Nature (from whence I fhall afterwards infer his being the Very God) yet the main Body of the Pfalm relates to that Exaltation, which the Very God vouchfaf'd to his Human Nature. And the Pfalmift, who well knew the great Myftery of the Union of two Natures in one Perfon, which was in God's due Time to be verify'd and declar'd in Fact, expreffes himfelf in fuch a manner, as implies his actual Adoration of the Divinity, and his infpired Knowledge of the Humanity, of which he gives a Prophetic Description, fetting forth the Dominion and Spiritual Kingdom, which the Meffiah fhould enjoy, after that his Sufferings upon Earth were recompens'd with his Exercife of fupreme 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 fays, God was manifeft in the flesh, juftified in the Spirit, feen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Tim. 3. 16. If any Perfon therefore fhould be weak enough to pretend, that the Divine Nature of Chrift was exalted, becaufe God was received up into glory; I answer, that the plain Meaning is, that Chrift, who is here fimply 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 both God and Man; was received up, and confequently exalted, in his Human Nature, the Exaltation of

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Chap. VL which is fo frequently and fully declared, and expreffed by this very Phrafe avexnoon. The Context it felf, not only allows, but leads to this Expofition. For the God who was received up, was manifeft in the flesh; and as fuch, viz. as a God incarnat, he was received up.

Whenfoever therefore the Exaltation of Chrift is mention'd, it conftantly means the Exaltation of his Human Nature only; of which alone 'tis exprefly affirmed, or plainly fuppos'd, in Holy Scripture. For as it can't be affirm'd of his Human Nature, tho' united with the WORD in one Perfon, that it made all Things; becaufe, tho' 'tis exprefly affirm'd of his Divine Nature, that it made all Things, yet the fame is never once affirm'd or inply'd of the Human Nature: even fo it can't be affirm'd of the Divine Nature, tho' united with the Human in one Perfon, that it was exalted; ber caufe, tho''tis exprefly affirm'd of the Human, yet 'tis never once either affirm'd 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 faid, is abundantly fufficient to eftablifh the true Doctrin of our Savior's Exaltation. We ought not to expect a pofitive Declaration in Scripture, that the WORD or Divine Nature is not exalted. For we ought to reftrain Chrift'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 alfo. However, I fhall now evince what I have been contending for, by fuch a Confideration, as I think is equivalent to an exprefs Reftriction of our Savior's Exaltation to

his human Nature, and an exprefs Exclufion of the Divine Nature from the Participation of that Exaltation. 'Tis this.

The Evangelift tels us, that all Things whatfoever were made by the WORD or Divine Nature, John 1.3. So that the whole Creation, even the moft glorious created Beings what foever,derive their Exiftence from him. Hence 'tis evident, that he is by Nature their Superior. Now the utmoft pitch of our Lord's Exaltation is his exerciling fupreme Dominion over all Creatures. For the fulleft and moft pompous Defcription 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 neceffarily as great in himself, as that Exaltation could make him. How then could Chrift be exalted with refpect to his Divine Nature? How could that which Chrift is faid to be advanc'd unto, be reprefented as anos, an exceeding Exaltation, if understood of his Divine Nature? 'Tis indeed an was, 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 moft magnificent Scripture Defcription of Chrift's prefent Exaltation supposes him to be.

I can't frame more than one Objection against this Way of reasoning; and 'tis indeed fuch, as I would fcarce mention, were I not unwilling to neglect any thing, that even a weak Mind may ftumble at. Perhaps it may be pretended, that how great foever the WORD effentially is (for

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Chap. VI. you fee, 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 Exercife of fupreme Authority over what he himself had made, may be efteem'd an Exaltation of him. To this I anfwer, 1. That fince he is effentially above it, and can gain nothing by it, his immediat Goverment of the Universe must be esteem'd a Condefcention rather than an Exaltation. Because it tends only to the Advantage of his Subjects, and not in the leaft to his own Advancement. 2. That the very God himself exercis'd this Authority immediatly, and without the Interpofition of a Mediator, before Chrift's Exaltation. But was the very God exalted thereby? Is it not Blafphemy to fuppofe it? And why could not the very God be thereby exalted? Even because he is by Nature fuperior to the whole Creation. And is not this the felffame Argument which I ufed before with refpect to the WORD? If the WORD were not the very God; yet fince he is (at the leaft, and upon your own Principles) vaftly fuperior to the whole Creation, his Adminiftration of the Goverment of it can be no Exaltation, till a Way fhall be found, whereby he may be fuppos'd the better by it.

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If it be faid, that the WORD is rendred the more glorious in the Eyes of his Creatures by having the Goverment of them in his own Hands; I ask, whether the very God can be exalted, by the moft 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 finçe? Were Creatures produc'd to exalt the very God? Or can he be in any refpect exalted by them; I mean, as to his Condition of Happiness, and his effential Greatnefs? No furely. 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 fuppofes. 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 fubftantial Happiness alfo, by his Exaltation, than the Condition of his Nature could inveft him with. 'Tis plain therefore, that Chrift is exalted only with refpect to his human Nature. For the WORD, or his Divine Nature, is effentially fuperior to, and confequently not capable of, nor does participate, that change of Condition, which his Exaltation has made with respect to his human Na

ture,

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

ET us now examin the remarkable Text before mention'd.

The Apoftle fays, Phil. 2.

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