third but the Father Son and holy Ghost are that same one Object of Worship And when we pray to one we pray to all The reason is clear Because though there be three Persons in the God-head yet there is but one Essence in the God-head and the divine essential Properties which are the grounds on which we adore God are essential and agree to all the Persons of the God-head the Father hath not one Omnipotency and the Son another neither are there two Omnipotents but one Omnipotent God and so in other Attributs they are the same essential properties of the God-head and incommunicable And therefore though the Father be another Person and as they use to speak alius yet he is not another thing or aliud but the same God with the Son and holy Ghost And although the Persons have a real distinction amongst themselves yet none of them are really distinct from the God-head and so there is but one Object of Worship and therefore though sometimes all the Persons be named yet it 's not to shew any distinction in the Object of our worship but to shew who is the Object of our worship To wit one God yet three Persons or iâ— three 3. That though in prayer to God we may name either the Father the Son or the Holy Ghost yet whomsoever we name it 's alwayes the same God Father Son and Holy Ghost that is worshipped And this followeth well on the former and may be the use of it For if the Father be God and if we worship him as God we cannot worship him but we must worship the Son and Holy Ghost with him because they are the same God having the same essential Attributs And therefore 4. Whensoever we pray to and name one of the Persons we would not conceive that he is lesse worshipped that is not named or that we pray lesse to him that is not named as it may be in the same prayer when a Person begins at first he names the Father and when he hath proceeded a little he names the Son men would then beware of thinking that there is a difference in the Object they are praying to or as if they began to pray to one of the Persons and now they are praying to another as a distinct party for it is still the same God who is the Object of worship We observe it to teach you calmness soberness and composedness of frame in approaching to God wherein folks would beware of curious tossing in their mind and imagination what may be the Object of their worship and of suffering it to run in an itchingly curious way on the distinction of the Persons but would stay their mind upon one God in three Persons and seek after no more The 2d is How the Mediator is the Object of our prayers or may be prayed unto and for clearing of this we would propose these considerations 1. That it is a certain truth that the Person that is the Mediator is the Object of our woriship and may be prayed unto because he is God the second Person of the God-head And therefore Act. 7. at the close a direct prayer is put up to him by Stephen Lord Jesus saith he receive my Spirit 2. We say this That the Adoration and Worship that is given to the Mediator is not of any distinct kind from that Adoration and Worship that is given to the Father and the Holy Ghost but the same supream divine worship for he is the same God with the Father and Holy Ghost and although he be Mediator it derogats nothing from his God-head and the Scripture speaking of no divine Worship but one we are therefore not to conceive him to be worshipped with lesse confidence fear or reverence then the other Persons of the Trinity For there is no such worship in Scripture and to give him lesse would derogat from the Majesty of Jesus Christ who is God equal with the Father and the Spirit For although as Mediator he be inferiour to the Father yet the Person whom we worship is God equal with the Father and the Holy Ghost 3. The worshipping of Jesus Christ Mediator and the giving of him divine worship is not the worshipping of any other Object but of the same to wit God who is made flesh and is manifested in our nature by the union of the second Person of the God-head with the humane nature which he hath assumed and taken to him upon which it follows that Jesus Christ must be the same Object of worship and that our worshipping of him is the worshipping of God and that our praying to him is praying to God the Father Son and Spirit And there is reason to take heed to this because when we in prayer are speaking to the Mediator thoughts may steal in as if we were not so immediatly and directly speaking to God as when we name the Father 4. Consider That Christ Jesus being worshipped with this divine worship as the one Object of worship for as we shew there cannot be two Objects of divine worship it will follow that Christ Jesus as God is worshipped for though it be the Person that 's Mediator and Man that is worshipped yet it 's not the Person as Man but as God that is worshipped And the reason is clear because it 's not Christ Jesus as Man but as God that hath these properties of God to be Omni-scient Omni-potent Infinit Supream Adorable c. And therefore as upon the one hand we say that Christ God died and suffered because he being God and Man in one Person the Person that was and is God died and suffered though the God-head did not neither can suffer So upon the other hand we say that Christ Man is prayed unto because he who is God Man is prayed unto as God But though there be an union of the two natures in the Mediators Person and though the properties of the one nature be sometimes attributed to the other because of the straitnesse of the union yet we must still keep the properties of each nature distinct and in our worship-application to him consider him accordingly As to be finite agrees to his humane nature and is to be attributed to that and to be infinite agrees to his divine nature and is to be attributed to him in respect of that To clear it a little if it be possible for us to clear it we must conceive in our worshipping of God in the Person of a Mediator A threefold Object of our worship for so Divines use to distinguish and we hold us closse by them 1. The Material Object or the Object which we worship that is the Person we pray to 2. The Formal Object of our worship or that which is the ground or account on which we worship that Person 3. The Object of our Consideration in our worshipping of that Person on that aâ—â—ount As for instance 1. The Man Christ Jesus is the Person whom we worship or pray unto but
know and study to be clear and distinct in your knowledge of this precious Truth how a Sinner that by nature is under Sin and Wrath and hath ground every day to look for it may be freed from that Curse and Wrath To prevent which the Lord hath made a Covenant with the Son who is appointed Mediator for making Peace betwixt God and Sinners by satisfying his Justice for them and by paying the same Debt that was due by them so that this Wrath is prevented and their Peace is made by vertue of this Covenant of Redemption wherein these two clauses are agreed and concluded upon betwixt these two infinitely responsal Parties 1. That Christ shall become the Sinner and be handled as a Sinner though there was no sin in him 2. That the Elect Sinner that by nature was a child of wrath even as well as others shall be fred from the Wrath to come by vertue of his Satisfâ—ction These are two Pillars that our Salvation is built upon and that our Peace and Reconciliation with God flow from By his wounding and bruising we are pardoned The chastisement of our peace was on him and by his stripes we are healed To clear this a little This Covenant would be considered 1. As it looks to the parties and their several actions 2. As it lookes to the Execution thereof in all the steps of it For the first There are three parties that concur in their own place 1. God is the Party offended and he is here bruising and wounding the Mediator He is the Judge and stands ready to execute the Sentence that stands in his Law against Sinners if he get not an equivalâ—nt Satisfaction 2. Jesus Christ the Mediator is the Party wounded and bruised the Mediator's part is to satisfie â—ustice to pay the Price and perform the Satisfaction resolved upon in the Counsel of God of suitable and sufficient value for the Redemption of the Elect according to his Engagement and he is actually wounded and bruised God determined what shall satisfie Christ Jesus accepts of the Determination engages to satisfie and does actually satisfie for elect Sinners A 3d. Party is We poor Sinners He was wounded for our Transgressions c. It 's the elect Sinner or the Sinner who being made in due time sensible of Sin and affraid of Wrath and who being kindly touched with the Apprehension of it and cleared anent the firmness and freeness of the Covenant and anent the fulness of Christ's Satisfaction doth by Faith flee unto Jesus Christ and submit to his Satisfaction and betakes himself allenatly to that for Righteousness Christ layes down the Price and the beleeving Sinner pleads for Interest in it and for the Benefit of it and by Faith gets Title and Right to an Absolvitor from his Debt and Guilt If it then be asked what is the thing whereby a Sinner is pardoned and justified reconcealed to God and delivered from Wrath and healed I answer It is by Believing in Jesus Christ If it be again asked What is the ground or reason why the believing Sinner obtains that Favour I answer Because our Lord Jesus hath sufficiently satisfied for and fully payed the debt of so many as are brought to believe on him If it be 3dly asked How comes it that Christs Satisfaction becomes a Ransom and is accepted for such and such a Believer I answer It is by vertue of the Eternal Covenant of Redemption or Transaction made betwixt the Father and the Son wherein it was agreed that his suffering and satisfieing of Justice should be accepted for believing Sinners as if themselves had satisfied according to that of Job 6.39 40. This is the fathers will that sent me that of all that he have given me I should lose nothing and this is the will of him that sent me that whosoever seeth the Son and believeth on him may have everlasting life So our believing is the first immediat step whereby we came to obtain pardon of Sin and Peace with God Christ's Righteousness or Satisfaction is that whereon our believing sounds it self yet so as it hath a respâ—ct to the eternal Covenant of Redemption whence both Christ's Satisfaction and our Believing do flow and without which we could have no Warrand to expect Righteousness through a Mediator for unless we know that Christ hath satisfied Justice for Elect sinners that shall believe on him we cannot rest on him for righteousness And unless we have an eye to the Covenant of Redemption we cannot expect that this satisfaction will be accepted for us And therefore if we will trace these steps back again the first rise of our Salvation is in the counsel of God the prosecution of it is in Christs satisfaction And the application of his satisfaction is by our fleeing to it and accepting of it by Faith And therefore we would learn in our looking and stepping up to Heaven to look to these three in this order we would first begin at Faith and in believing we would consider Christs satisfaction and from that we would ascend to the rise of it to wit the Covenant of Redemption and the terms of it All which put together give a very clear ground of expecting righteousness through Jesus Christ I shall illustrat it by a Scripture-similitude wherein I shall shew you how all the three concur yet so as there is a difference in their concurrence Ye know that under the Law there were Cities of refuge appointed which were Types of Jesus Christ in whom we find a shelter In these Cities of refuge consider these three that concurred for saving the person that had committed man-slaughter 1. God's determination appointing such a thing and that the Man-slayer being within such a City should be safe from the avenger of blood and this gave the rise to the other two that follow 2. The City it self as a shelter or refuge to the Man-slayer 3. The persons fleeing or running to hide themselves in it Now the safety of the person of the Man-slayer did flow from all the three 1. The Law appointing such a City was the ground 2. The City was the shelter 3. The persons actual running to the City gave him a claim and title to the priviledge of the City For though the former two had been if he had not fled to the City he had not obtained the benefit of safety Even so the Believer that would be saved is to consider these three 1. Gods determining such a way of Salvation to Elect Sinners by a Mediator 2. The Mediator priviledged as the City of Refuge for this end And 3. The sinners fleeing to him which is his believing on him and his seeking and pleading for the benefit of Christ's satisfaction according to the terms of the Covenant Now suppose a person to flee to the City of Reâ—uge he is preserved in it Justice cannot follow him further then the Gates yet so as he hath the benefit by Gods determination and appointment of the City for
Original sin as young Serpents before they can sting actually or like Ravenous Birds before they come out of the Nest yet we call these Serpents and Ravenous Birds because they are come of such a kind In our Swadling-clouts we have the venomous and Ravenous Nature to wit Original sin in us And in our Actual sinning we are like Serpents when they come to sting actually or like Ravenous Birds when they come to catch the Prey And our Actual sin is a fruit of Original sin Or take it in this same similitude in the Text there are many Shep that never actually strayed yet they are called straying witless Creatures because they are inclined to stray and ready to stray Or take it in this similitude there are some diseases that follow such a House and Family some are inclined to a Consumption some to the Stone some to one disease some to another which is from some defect of the Body even so it is here that from a defect of our Nature infected by Original sin that all Actual sins flow The 2d Use is for Conviction and Reproof and indeed we cannot well tell where we shall begin here However the first thing that it reproves is our natural Pride Though this be the sinfulness of our very Infancy yet we are ready to look upon our selves as something it 's a true saying though much misapplyed that Job hath chap. 11.12 Vain man would be wise though man be born as an wild â—ssâ—s colt a Colt hath a wild humour and â—s the most witless of Creatures and this same is it that is implyed in that saying of James 4.5 Do ye think the Scripture saith in vain the spirit that is in us lusteth to envy which saith this much that the most part never trow that they have such a spirit in them that 's enclined to all evil bent to have God and every thing that is good 2. Iâ— reproves the great security that is amongst the most part It this be a truth that Mâ—n and Women are thus born under the Curse of God and enclined to every thing that is evil born enemies to God and enclined to aggrege highten the quarrel how comes it then to pass that the great part sleep as soundly and securely as if they were in no hazard If ye were all posed and put to it how many of you can give a solid proof that ye are reconciled that your Peace is made that ye are changed and your nature renewed and the quarrel betwixt God and you taken away and yet if we look up and down ye are generally as sâ—cure and quiet as if ye were born friends with God There are but few taking with a Conviction and saying within themselves Is yonder Doctrine true of me as if the Scripture had spoken in vain whatever it speaks of Original Sin Ah! shall this never be amended will ye never lay your sinfulness to heart shall ye still think nothing of that which gives the occasional rise to the Covenant of Redemption and to Christs Satisfaction all the preaching that ye hear daily if it be not now laid to heart it shall be most terrible and dreadful to you one day and the Peace that ye now have shall end in red War and great bitterness 3. It reproves Folks exceeding great unwatchfulness and their trusting to their own Nature and following their own Council the wise man saith Prov. 28.26 He that trusteth in his own heart is a fool Is it not reproof-worthy for a man to be as bruitish as the very beast that perisheth as it is Psal 49. and yet to be as little watchful and as much trustful or to trust as much to a mans own guiding as if nothing of a milguiding humour and disposition were in him we may more then allude to these words of our Saviour here If the blind lead the blind shall not both fall into the ditch many of you think that ye are instructed as Scribes in the way to Heaven and will be readâ— to say God forbid we should be ignorant of that and what have we been doing all our days if we be yet to learn that lesson but we will tell you what ye have been doing ye have even been like silly witless Sheep straying all your days And we would the rather speak to this because it is so necessary to be known and believed and yet so little known and credited For 1. Ye will never be rightly humbled nor make use of Jesus Christ nor walk watchfully and soberly In a word ye will never believe and repent till â—e know be convinced of and believe this to be your natural Inclination and the sinfulness of your nature And yet 2. Tho this be so necessary that the want of it mars the fruit of the Word in you and Preaching doth but buff on you to say so How many are there that are as little sensible of it as the very stones of the Wall that are before us or the boards that they lean upon as to their own particular state and condition I would but ask you Is it possible that ye could live so securely and satisfied with your own case if ye believed indeed that ye had such a sinful nature and that ye were lyable to Gods Wrath and Curse or would ye give such way to your natural sinful humours and inclinations and so contentedly slight Jesus Christ and the offers of the Gospel as many of you do and yet we see amongst them with whom we converse Men and Women not only as secure as if they had not such natures but even belshing and foaming out their own shame We would have you therefore to be convinced and know that not only ye are Sinners in the general but that every one of you is such in particular To make it the more clear I shall give you two or three Qualifications that are requisite to a suitable conviction of your sinfulness 1. It would be particular 2. It would be sensible ye would not in bare words take with it that ye are Sinners but ye would see and be convinced that in this and this ye have sinned and ye would be kindly affected with it 3. It would be distinct not a guessing but a thing that from the seeing and feeling of it ye would be clear in 4. It would have such iâ—fluence on the moving of your Aff ctions and such an inward working on your hearts as that ye may loath â—our nature and your self because of it We may see all these in Paul Rom. 7. vers 10. and forward who though he was greatly renewed yet saith he I see a law in my members rebelling against the law of my mind he feels and is very sensible of that which leads him in captivity and he crys out Who shall deliver me c. his affections are mightily stirred with it What I do I allow not c. O miserable man that I am c. If ye believe this to be a
Curse as if he had never had Sin But the difference lyeth here that this last acception of the Word absolves a Man though he have Sin in himself by the interposing of a Surety and Cautioner who payes his Dâ—bt and procures the Sentence of Absolution to him And in this Sense Justification is as if a Man were standing at the Bar of Gods Tribunal Guilty and having a witness of his Guilt in himself and God out of Respect to the Mediator His Satisfaction and Payment of His Debt which He hath laid hold upon by Faith does pronunce that sinfull Person to be Free Absolved and Acquitted from the Guilt and Punishment of Sin and doth accordingly Absolve him upon that accompt So then Justification is not to be considered as Gods Creating and Infusing of gracious habits in us but the declaring of us to be Free and Acquitted from the Guilt of Sin upon the account of Christs Satisfying for our Debt This we will find to be very clear if we consider how the Word is taken both in the Old and new Testament as namely Isaiah 5.23 Woe unto them that justifie the wicked for a reward and take away the righteousnesse of the righteous from him And Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord. Where the plain meaning of the Word can be no other then this that when a Judge pronounces a man to be Just although he be unjust it is a wicked thing which the Lord abhores And so Psal 51.4 That thou mightest be justified when thou speakest That is that thou might be declared to be so And Matth. 11.19 Wisdom is justified of her children 2. We will find this meaning of the Word to be clear if we consider Justification as distinguished from Sanctification For in that Popish sense they are both made one and the same but they are distinguished in Scripture As 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified Where he looks on these two Benefits of Justification and Sanctification as distiâ—ct and distinguisheth the one of them from the other now Sanctification being the Grace that renews our nature and makes an inward spiritual change Justification must needs be that Act of Gods Grace that takes away the Guilt of Sin and makes Sinners to be friends with God through Christs Righteousness and so is a relative change of their State 3. It will be clear if we consider to what it is opposed in Scripture it is not opposed to sinning as Sanctification is but to these two 1. To the charging of a Sinner with somewhat unto Condemnation And 2. To the Act of Condemning now the opposit to Condemnation is Absolution as is clear Rom. 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifies who shall condemn c. Gods Justifying is put in as opposit to the Charging and Lybelling of the Elect and to the Condemning of them therefore none of these can be and so Justification there looks both to the part of an Advocat pleading and declaring a man to be Free and to the part of a Judge pronouncing him to be Absolved and Justified which well agrees to Our Lord Jesus who Justifies His People both wayes 4. It may also be cleared from parallel Scriptures where Justifying is called Reconciling As 2 Cor. 5.18 19 20. God was in Christ reconciling the world to himself not imputing their trespasses unto them and hath committed to us c. And how that comes to pass is told in the last v. For he made him to be sin for us who knew no sin that we might be made the righteousness of God in him So that to be made the Righteousness of God is to be Justified and to be Justified is to be made friends with or to be reconciled to God and that not by working a moral Change but upon the account of Christ's Satisfact on bringing us into friendship with God So Eph. 1.6 Where to be Justified is exponed to be made accepted in the Beloved And what else is that but to be in good terms with God to have him passing by all quarrels as having nothing to say against us but accepting us through Christ as Righteous So Acts 13.38 39. Be it known unto you that through this man is preached unto you forgiveness of sins and by him all that believe are justified from all things from which ye could be justified by the law of Moses A place that clearly holds forth that as all the Elect are naturally chargable by the Law as being Guilty of the breach thereof and that they cannot be absolved from it by ought in themselves so they are through Faith in Jesus Christ freed from it As if the Lord had said ye are fred from the Sentence of the Law because through Christ is preached unto you Remission of Sins and there is away laid down for your Absolution who believe from the Guilt of Sin and from all the consequents of it 5ly It 's clear from the Text because it 's such a Justifying as hath in it Christs being Sentenced in our Room as the cause of it now He was Sentenced in our Room not by having Sin infused in Him which were Blasphemous to think but by having our Sin imputed to Him and therefore our Justification must be our Absolution by having His Righteousnesse imputed to us As is clear throughout this Chapter Therefore it s said He hath carried our sorrows and born our griefs He was wounded for our transgressions He was bruised for our iniquities by his strips we are healed He laid on him the inquitie of us all And in these words By his knowledge shall my righteous servant justifie many for he shall bear their iniquities It 's a Justification that comes to us by Christ's taking on our Debt And this we cannot imagine to be otherwayes but by a Legal Change or by a Change of Law-rooms He coming as Surety in our Room and we having Absolution by vertue of His Satisfaction So that the meaning of the Words in short is As if the Prophet had said would ye know what we have by Christ's Sufferings Even this to wit That many as many as whose iniquities He bore and satisfied for shall be Acquitted and Absolved from the Guilt and Punishment of their Sin through His Satisfaction They shall be fred from the Sentence and Curse of the Law which they deserved And shall be declared Righteous through the Righteousnesse of their Cautioner which they have laid hold upon by Faith Hence Observe 1. That all Men and Women even all the Elect themselves are by nature lyable to an arraignment before the Justice-seat of God That they are Justified supposes a bringing of them as it were before His Tribunal ere they can be Justified and have the Sentence of Absolution past in their favours The Apostle takes this for granted
in whom his Soul delighted all along his sufferings His sufferings being for the sins of his Elect and he being to make application of his satisfaction and of the purchase made thereby to the Elect for whom he suffered and purchased these things by his intercession There was a necessity that he should come thorow otherwayes he should not have been a perfect and compleat Saviour Able to save to the uttermost these that come unto God by him as the Apostle speaks Heb. 7.25 But such a High Priest became us who is holy harmless undefiled separate from sinners and made higher then the Heavens 3. It 's clear also if we consider the nature of the Covenant and of the promises made to him therein upon his ingaging and undertaking for the Elect as particularly vers 10. of this Chapter He shall see his seed and prolong his dayes his duration shall be for ever The pleasure of the Lord shall prosper in his hand and I will divide him a portion with the great and he shall divide the spoil with the strong Our Lord's Exaltation and victory over death being on the Lord's side conditioned to him the Mediator as well as he ingaged to suffer hence it 's said Psal 110. He shall drink of the brook in the way therefore shall he lift up the head The Uses are two The 1. whereof serves for clearing and confirming our Faith in a fundamental Article of Christianity without which it were needless for us to preach and needless for you to hear or believe and that is that our Lord Jesus suffered and also got the victory over suffering that he was raised from the dead and declared to be the Son of God with power intimating that Justice had gotten full satisfaction in evidence and testimony whereof he was declared free which is a main thing that believers have to believe even that we have an exalted Christ a raised up Saviour who could not be detained by all the Elects guilt in prison 2. It serves to be matter of strong consolation it puts life in all Christ's Offices and Qualifications and in all the Promises made to Believers to wit that our Lord Jesus is a living Christ over whom death had no dominion and he overcame it now to die no more So that as it is Heb. 7.25 He is able to save to the uttermost these that come unto God by him seing he ever liveth to make intercession for them There is nothing that a Soul needs or can desire but it is to be had in him And if we would look to particular instances much consolation will arise from this ground For 1. Hath a believing sinner to do with challenges at the Bar of Justice is it not unspeakable consolation that their debt is payed Hence it 's said Rom. 8.33 Who shall lay any thing to the charge of Gods Elect It 's God that justifies who shall condemn It 's Christ that died yea rather that is risen again It 's that which gives proof of compleat payment of the Elects debt and defiance to any challenges and accusations to come against the Believer to his prejudice because Christ hath not only died but is also risen Justice being well pleased with his satisfaction he is let out of the Prison 2. If the Believer hath to do with corruption with the Devil and with many enemies Is it not strong consolation that our Lord is risen and up that the Prince of this world is judged that Satan is troden under foot and that be shall and must reign till all his enemies be made his foot-stool 3. Our Lord's Resurrection hath a twofold further consolation with it to Believers 1. It serves to be a ground for the exercising of Faith on him that as he is risen so Rom. 6. may we expect that being spiritually dead with him to sin we shall be with him raised up to newness of life 2. It is a pledge of Believers Exaltation and compleat victory over Death and the Grave and over all Enemies for Christ being raised as the Common Head of all Believers who are his Members they by vertue of his Resurrection and by that same efficacy shall be raised And it 's impossible that they can ly under corruption This is our great consolation who are Believers and live under the Gospel that we have not these things as a Prophesie of things to come but as a plain History of things in part done and by and by to be compleatly done 4. It hath also in it consolation in respect of temporal difficulties what are they all They are not sure such as Christ's were and the day is coming when Believers shall have an out-gate from them all And therefore since our Lord is up let not Believers be afraid of any changes whatsoever 2dly Observe That our Lord Jesus being raised up from his state of Humiliation is invested and put in a most excellent and glorious condition even such as the Prophet cannot express Who can declare his generation saith he Who can declare how glorious he is now Take two or three Scriptures to confirm this 1. That Eph. 1.20 21. He hath set him at his own right hand in the heavenly places far above all principalities and powers and might and dominion and every name that is named not only in this world but also in that which is to come and hath put all things under his feet and gave him to be head over all things to the Church Our Lords Throne is exalted far above Angels and Archangels even out of sight The 2d is Phil. 2.9 Where having spoken of his Humiliation it follows Wherefore God hath highly exalted him and given him a name which is above every name that at the Name of Jesus every knee should bow of things in Heaven and c. His Exaltation is such as hath a Dominion and Supremacy with it over every name He having as it is Col. 1.18 in all things the preheminency The 3d. place is Heb. 8.1 Of the things which we have spoken this is the sum we have such an High Priest who is set on the right hand of Majesty in the Heavens Where Christs Exaltation is set out to be such as hath exalted him to the right hand of the Majesty on high Because this is one of the great Articles of our Faith to wit That Christ rose from death the third day and ascended into Heaven and is set down on the right hand of God We shall add a little more to clear it and 1. We would know that this Exaltation of our Lord is not to be understood of his exaltation properly as he is God in which respect there is no up nor down in him though his declarative glory was valid for a time during his humiliation yet in himself as he was God he was still glorious and blessed over all 2. When we speak of Christ's Exaltation as Mediator and as Man we do not mean that his Humane Nature hath lost the
essential properties of a Creature As if now when exalted he were wholly or only God or as if the properties of the Humane Nature were swallowed up in the God-head That were inconsistent with his being true Man and would marr and obstruct our consolation exceedingly But his Exaltation consisteth 1. In the manifestation and decâ—aration of the person that was humbled and brought low to be God Omnipotent Omnipresent Alsufficient infinitly Wise Powerful Just c. For though these properties agree not to the Humane Nature yet they agree to his person and they are manifested to be in him without question 2. In the Exaltation of the Humane Nature of Christ-man to an inconceivable hight of glory such as the Humane Nature united to the Divine Nature is capable of by very many degrees beyond any thing that the Elect whether Angels or Men are capable of The personal union making him capable of far more glory and his excellent Offices calling for it 3. This Exaltation consists in his absolute Dominion and Kingly Power which is more observably directly and plainly manifested in the dayes of the Gospel-administration then it was under the Law So that now he is clearly known in respect of his Kingly Office to be God in our nature cloathed with our flesh and to be Immanuel Goâ—â—â—th us and that this Immanuel hath aâ—â—â—â—â—er in Heaven and Earth committed to him He hath the keys of Hell and of death and is King of kings and Lord of lords is exalted far above all principalities and powers and is given to be head over all things to the Church In which respect that is most properly to be understood when it is said that he is set on the right hand of God So that now Jesus Christ God and Man in one Person is in highest Glory and in absolutest Dominion nearest unto God far above that which Angels or Saints are capable of As Kings use to set their greatest Courtiers and Minions whom they would honour most on their right hand and as Solomon set his Mother on his right hand so is our Lord set on the right hand of God in highest glory It is true that as God he hath an absolutely Soveraign and independent Kingdom yet as Mediâ—tor God-man he hath a dispensatory Kingdom next unto the Father in glory 4. This Exaltation consists in Christs being furnished with qualifications suitable to that glorious condition wherein he is invested And though these qualifications of the Man Christ be not simply infinit yet they are far above what we can conceive And the qualifications of the Person God-man are infinite in which respect he is Omnipotent All-seeing and infinitly wise to provide every thing that may be for the good of his Church and People and to prevent what may tend to their hurt Omnipresent c. The Uses are three 1. This would waken and rouze our Spirits to a high holy and reverend esteem of Christ he is God above all gods Kiâ—g above all kings he hath gotten a name above every name that at the name of Jesus every knee should bow not superstitiously when he is named but holily and reverently to think of him and to worship and serve him We conceive among many faults and evils in Believers this is a root-evil even low thoughts of glorious Christ so that because he hath become low to lift us up we are ready to think the less of him but O! that we could behold the glorious condition he is exalted unto and could look upon 〈◊〉 as ere long coming in the clouds with 〈◊〉 and great glory in the glory of his Father and all the holy angels with him it would furnish reverend thoughts of him though not to hurt faith and confidence yet to breed holy awe and reverence in us to him-wards The 2d Use serves to shew what a formidable party they engage to top with them who slight our Lord Jesus Christ what loss they are at who loss him and what a great aggravation their sin hath who sin against him ye that slight refuse and oppose him do ye know whom ye refuse and whose dominion ye spurn against and how hard it will be for you to kick against the pricks do ye know your loss who loss him and how it will aggrege your guilt who despise him the more glorious Christ be the greater will the sin of the Unbeliever be therefore be aware what ye are doing ye have a mighty great and strong party to deal with and when the great day of his wrath comes and when he shall appear in his glory how will you be able to abide the least touch of it it will aggrege your sin and highten your misery that he whom the Father exalted was undervalued by you that ye scorned to take a direction from him or to submit to a censure drawen forth in his name and said at least by your practice Let us break his bands asunder and cast away his cords from us but he hath set his king on his holy hill of Zion for all that and he that sits in heaven will laugh the Lord will have you in derision think on it seriously and know that he is no mean person whom ye slight and despise and though this may now seem less than other sins yet it will one day ly heavy on your score and Conscience above many yea above all other sins The 3d. Use serves to be a motive and encouragemt to them that hear this Gospel to receive Christ and for the consolation of Believers who have received him 1. It serves to encourage you all to receive him He is no mean person that wooes you but King of kings and Lord of lords and if ye think it a happiness to be for ever with him then let it move you to close with him if ye do so ye shall be made glorious as he is glorious a due proportion betwixt the Head and the Members being kept ye shall sit on the same throne with him and behold his glory as he prayeth John 17. I will that these whom thou hast given me may be with me to behold my glory this is certainly a great Bargain if Christ be glorious he calleth you to share with him in the same glory 2. It serves for the consolation of Believers who have received him ye have an excellent Mediator a most glorious Head and Husband and a most excellent Dowry and ye shall know it to your superabundant satisfaction and joy in that day when as it is Psal 45. Ye shall be brought unto the king in raiment of needle work and shall enter into the kings palace and share of his glory and see him face to face and sit with him on his throne even as he hath overcome and is set down with his Father on his throne labour to be stayed in the faith and hope of this good glorious and desireable day that is coming when we shall not only see but partake of and be fully and