Body of Divinity, Book 5 · Chapter 6
CHAP. VI. Of CHRISTS Exaltation.
HItherto of Christs humiliation. The first of these kinde of actions heQuem admodum victoris triumphus duplex esse solet, unus quidem in ipso campo, quo hostes prosternit, alter in civitate regia, quo de victoria ante parta, amplissimam gloriae; affluentiae, dominationisque mercedem capit: ita & Christus triumphavit dupliciter, primò quidem in ipsa cruce ubi hostes devicit, deinde verò in resurrectione ascensioneque: ubi hujuscè victoriae suae luculentum fructum ad…ptus est. Sanfordus de Descensu Christi ad inferos lib. 4. The Exaltation of Christ is that glorious or happy estate into which Christ entred after he had wrought the work of our Redemption upon the crosse. Mr. Perkins on the Creed. Phil. 2. 4. Heb. 2. 7. 1 Pet. 1. 11. did to fulfill his great Offices in his Person consisting of two Nature… God-head and manhood.
I proceed to the second kinde of actions needful to the same purpose. For if Christ had not overcome his humiliation, but had been overcome of it, then had he not been a perfect Saviour, then had he not been the Son of God, nor the King of Israel, for a King, Lord and God must conquer. Now this Glorification is the raising of himself to a most high and honourable estate, for so it is said, He was to suffer and to enter into his glory, that is, that glory which God had appointed for him, and he by submitting himself to such meannesse for Gods honour sake, fully deserved for himself and all his members with him. Therefore the Apostle saith, God hath greatly exalted him, for this is the mighty one upon whom God had laid strength, and he was to divide the spoil with the mighty according to Isaiahs Prophecy. Now this Glorification of our Saviour (say some) hath three aExaltationis gradu… tres fuere, totidem gradibus extremae humiliationis oppositi: scilicet resurrectio à mortuis, opposita morti, ascensio in Coelos Desconsui in Sepulchrum & ad inferos; & Sessio ad dextram Dei, permansioni in Scpulchro & in statu mortis vel apud inseros. Ames. Medul. Theol. l. 1. c. 23.degrees, Resurrection, Ascension, sitting at the right hand of the Father. Four degrees, say Estey and others, of which two are past, viz. his Resurrection and Ascention, one is present, viz. his sitting at Gods right hand, the last is to come, viz. his judging of all the world.
For his Resurrection, that is the first degree of his Glory, death had separated his soul from his body, and carried his body for a time prisoner into the Sepulchre, but it was impossible he should be held of it, saith the Apostle; and therefore God having loosed the sorrows of death did raise him up again no more to return to corruption.
Of this Resurrection we have large proof in the Scriptures.
First, Each of the Evangelists insisteth upon the narration of it, and the Apostles in their Epistles do frequently mention and affirm it, and in their several Sermons declare and publish it unto all the people. Matth. 28. 1. describes it thus, In the end of the Sabbath, that is, the Jewish Sabbath which was Saturday, as it began towards the first day of the week, came Mary Magdalen, and the other Mary to see the Sepulchre, and behold there was a great earthquake: and Mark thus Chap. 16. 2. Early in the morning the first day of the week, they came unto the Sepulchre at the rising of the Sunne: And Luke thus, Chap. 24. 1. Now upon the first day of the week very early in the morning they came unto the Sepulchre bringing the spices which they had prepared. Iohn thus, Chap. 26. 1. And the first day of the week cometh Mary Magdalen early when it was yet dark unto the Sepulchre, and seeth the stone taken away from the Sepulchre The women when it was very early upon our Lords day in the morning came out of the City, and by that time the Sunne was rising they came to the very Sepulchre and found Christ risen before: For so soon as the morning did peep, and the first day of the week began to shew it self, he reduced his soul unto his body, and raised it up, the Angel at the same time rolling away the stone, and astonishing the keepers, and before the women could come into the Sepulchre he was departed thence. So he was part of three nights and three dayes in the grave,Rose] that is, his body rose, the God-head could not, the soul did not. From the dead] that is, out of the grave. Estey. and rose the third day according to that he had foretold. He died upon Friday about three of the clock, and was buried that even, and lay in the grave that part of Friday, taking the day for the natural day. All Saturday he lay in the grave the night and the day. The first day of the week in the morning he lay but a very short space, and in the very beginning of it rose, that it might appear he lay there not out of necessity, but because he thought it fit to stay so long there to make it appear that he was truly dead. The women came and sought him but were inform'd by the Angels that he was risen, yet could not make the Apostles beleeve it. This Peter did preach Acts 2. this Paul preached Acts 13. this Paul inculcateth 1 Cor. 15. and Peter in his Epistle also. It is so necessary a point of our Christian Faith, that without it all our Faith is vain and falleth to the ground. David fore-told itResurrectio Christi fuit totius humanae naturae, quae antea per mortem ceciderat. Respectu animae fuit ab inferis, vel à statu & Dominio mortis, cui anima, prout pars erat humanae naturae, fuit subjecta. Respectu corporis fuit à mortuis, & sepulchro▪ Ames. Medul. Theol. l. 1. c. 23. It was the custome of the primitive Christians when they met one another, to utter these words, Christus resurrexit, Christ is risen. Matth. 16. 21. & 20. 19. See Luk. 24. 21 1 Cor. 15. 4. There be at this day who affirm, That Christs body is in the Sunne, an old heresie of the Mani…hees, who affirmed, That Christ in his Ascension left his body in the Sunne, taking their ground for it from Psal. 19. 5. He set his tabernacl… in the Sunne. in all the parts of it, as Peter interprets him, Acts 2. His soul was not left in hell, nor did his body see corruption, that is, putrifie at all. A man consists of two parts a soul and a body, there can be no resurrection after the separating of these two, unlesse the soul be re-united to the body again, and both lifted up out of the state of death, therefore did the God-head to whom both soul and body were united, restore the soul to the body again, preserving it from putrifaction, that it might be a fit dwelling place for the soul, and so having joyned them together, the body rose and went abroad and shew'd it self to the Apostles, no longer a weak, feeble, mortal and corruptible body, but a glorious, impassible, incorruptible and most beautiful body, for it lost all its imperfections in the grave. And this Resurrection fell upon the third day after his death, as himself said, Iohn 2. 18. the third day he should rise. The day began as we ordinarily account, howsoever perhaps by special institution the Sabbaths may be accounted to have begun otherwise, at the peep of the morning when men begin to stir about businesse then did Christ stirre also, he was to lie no longer then the first day of the week, because he intended to challenge that day to himself to be the Lords day, and the Christian Sabbath, whence it came in processe of time to have that name; before the third day he was not to rise, that he might shew himself truly dead, and stay a sufficient while under the arrest of death for the accomplishment of our satisfaction. Now this Resurrection was performed by the power of his Deity, for all the while that he continued dead, his soul and body were both united to the God-head, as it were a sword pulled out of the scabberd, which the man holdeth still one in one hand the other in the other, and so can easily put the same together again. For the Apostle saith, Rom. 1. 4. He was declared to be the Sonne of God with power according to the spirit of sanctification by the resurrection of the dead, that is, by that his resurrection which is virtually the resurrection of all, seeing by vertue thereof all his people rise to glory. Therefore is he termed The first fruits of them that die, 1 Cor. 5.
16. And the first begotten from the dead, Col. 1. 18. because by vertue of his ResurrectionThat is a poor shift of the Polonians in their Catechism to avoid that Text John 2. 19. for Christs raising himself from the dead, they say, Graeca vox foreign quae est reddita Latinò excitabo, potest reddi erigam; Unde sensus erit, Christum à Deo excitatum ex mortuis, suum corpus erexisse. Beza doth render it erigam, as the Vulgar excitabo, but the sense is the same. the Saints rise to glory and enjoy from him this prerogative of overcoming death, as the first fruits sanctifie the lump, and as the first-born hath the priviledge above all the children. In time some rose before him, but in vertue none, for all that rose did rise by the efficacy and merit of him, and his rising again. And this Resurrection was necessary for divers purposes:
1. To make way for his farther Glorification, that he might raign as Lord of Lords, and King of Kings, for he could not have possessed fulnesse of Glory had he not been still in the Sepulchre. The soul indeed might have been perfectly glorified, but whole Christ could not have been fully glorified, if the body had not risen to partake of the glory of heaven with the soul. Now seeing the body was helpful to and in the performance of the work of Redemption, suffering great abasement, it was not equal that it should be any longer deprived of the reward when once Justice was fully satisfied upon it.
It was necessary also to fulfill the Prophecies and Types that went before: Davids Prophecy Peter presseth, Thou wilt not suffer thy holy one to see corruption: the type of Ionah our Saviour telleth of, Matth. 12. 40. and both were to be ac…omplished.
Lastly, It was necessary for the confirmation of our Faith, that we might be assured he was the Sonne of God and had perfectly accomplished this great work he undertook, therefore Paul saith, That he rose again for our justification, that is, to declare and prove that he had perfectly fulfilled all that was necessary to satisfie for our sins, and to procure for us, as the Apostle calleth it everlasting righteousnesse. When the Surety is apprehended for the Debtor, there is no getting out of the Creditors hand till he have discharged the whole debt, therefore when the Surety gets out of prison and is at large, the debt is fully satisfied▪ so it is in this case, so that we could not have rested upon him as a full and perfect Saviour, if he had not risen; but now our Faith doth evidently acknowledge him to be a perfect Saviour, and hath full assurance to ground upon since in him salvation is to be had. And for the end and use of this Resurrection, it was to quicken our soul, first that we might rise to newnesse of life, as the Apostle St Peter saith, and at length to quicken our mortal bodies too, 1 Pet. 4. 5. that the Head being risen the members might rise with him.
The Resurrection of Christ should work on us so that we should live to him, 2 Cor. 5. 15. Ephes. 1. 19, 20. and that four wayes. From the knowledge of his Resurrection we should be assured:
1. That the Lord will raise the Church or us out of our lowest afflictions, Hos. 6▪ 2, 3. Isa. 26. 19. Ezek 37. 3, 4. and that should ingage us to improve all our power for him.
2. That Christ hath likewise power to raise up our souls to spiritual life, as our first rising is by the life of Christ as he recovered his life, so the increase of it is by the improvement of his Resurrection by Faith, Phil. 3. 11. Rom. 6. 4, 5.
3. It assures us of the Resurrection of our bodies, Rom. 8. 11. 1 Cor. 15. Ioh. 11. 24.
4. Of an inheritance and glorious estate, 1 Pet. 1. 3, 4.
Now you have the Doctrin of the Resurrection as the Scriptures deliver the same.
The second Degree of Christs Glorification is his Ascension, which was a change of place, a transferring of his glorified body and soul into the upper Region of the world out of this lower room thereof. A body cannot be in more places thenChrist ascended, 1. To prepare a place for us, Joh. 14. 4. 2. to send down the Holy Ghost into the hearts of his servants, John 16. 7.▪ 3. To triumph over Sinne, Death, Hell, the Devil, Ephes. 4. 8. 4. To make Intercession for us, Rom. 8. 34. But the principall cause of his lifting up was the power of the Deity, Acts 2. 33. and 5. 31. one, because it is circumscriptible, and our Saviours body though glorified retaineth yet still the nature of a body, though it have laid aside all the natural imperfections of a body, and therefore our Saviours body could of it self move upward, because it was rid of that grosse weightinesse which doth alwayes accompany a natural compound body. Now this Ascension of our Saviour is in Scripture often related, two of the Evangelists tell of it, and St Luke again in the Acts of the Apostles. Mark hath it thus, Chap. 16. 19. He was received up into Heaven. Luk. thus Chap. 24. 51. He was parted from them and caught up into Heaven. Again inWhy was he taken up in a cloud? the Law was given in a cloud, there was a cloud in the Tabernacle and Temple, and so Christ was taken up in a cloud, to shew that we should not be inquisitive into that which God would have kept secret. Acts 1. 9, 10, 11. While he spake thus he was taken up, and a Cloud received him up out of their sight. Now this Ascension be fell fourty dayes after his Resurrection, Act. 1▪ 3. when he had conversed with them and informed them of all things necessary for their Apostolical function, both that he might thus confer with them of all such necessary things, and that by often shewing himself he might give sufficient and undeniable proof of his Resurrection. And after this was done Luke telleth how an Angel spake to them about it, and told them of his returning again, and that the Heavens should contain him till the time appointed.
Thus did he fulfill the Prophecy that went before concerning this matter, for David had said long before, Psal. 68. 18. Thou hast ascended up on high, thou hast led captivity captive, thou hast given gifts unto men. This was also typed by the High-Priests entring into the most holy place upon atonement day after the Sacrifice of expiation offered, therefore Christ the true High-Priest entered into the holy place not made with hands, even into very Heaven, there to appear before God for us, Heb. 6. 20. & 7. 26. & 84. The cause of his ascending was, because the earth wasAquinas saith, that as he was fourty hours in the grave to shew the truth of his passion, so he ascended fourty dayes after his resurrection, to shew the truth of his Resurrection. no fit place for a person so glorious to abide in, for either he must shew forth that glory of his, and then men could not have endured to converse with him: or else he must not shew it forth, and then he had deprived himself of his deserved glory. Wherefore it was necessary that he should betake himself to a place and company capable of that glory, even into the highest Heavens, where he might enjoy and declare that infinite great glory which his Father was to bestow upon him for a reward of his sufferings. And this his Ascension was even a taking possession of that glorious estate for us, that we might be fully assured of his drawing us his members after him, that at last in due time we might be where he is to behold his glory, and therefore he told his Disciples, That he went to prepare a place for them, and that in the fit season he would return again to take them with him that head, andHe ascended from the mount of Olives, Act. 1. 12. near which he had his bitter Agony in the Garden, Luk. 22. 39. that thence he might also take the rise of his Exaltation. But that the print of his feet should be there seen to this day whence he ascended, we leave that to the Papists to beleeve if they be so sotish. See Lithgows nineteen years Trav. part. 6. pag. 283. body might be both together. And in the mean space this his Ascension is become a means of drawing our hearts after him to a longing desire of being with him, that we might set our affections on things above where Christ our Head is. For seeing Christ our Lord did leave earth to go into Heaven, it is evident that Earth is a far meaner place, and Heaven a far more excellent. Wherefore it is necessary for us to raise up our hearts to that which is the most happy place and state.
Now the third Degree of his Glorification follows, that is, His sitting down atSedere ad dextram Dei, phrasis non est propria, sed metaphorica, Christi tum summum honorem, tum summii imperiū designat. Metaphora desumpta est à consuetudi-Regum & Princip…m, qui eos ad dextram suam collocare solent, quibus proximum à se tum honoris, tum potentiae gradum in gubernatione concedunt, 1 Reg. 2. 19. Matth. 20. 21. Utraque pars sessionis evidens est ex Scriptura. Prior d… gloria Ephes. 1. 20. Altera de Imperio & R…gni administratione▪ Psal. 110. 1. & Ephes. 2. 21, 22. Altingius. the right hand of his Father, whereof many Scriptures also make mention, Heb. 10. 12. & 1. 3▪ & 12. 2. & 8. 1. Ephes. 1. 20. Now this is a figurative kinde of speech, and denoteth the high advancement of his humanity next to the Divinity above all other creatures, both in respect of admirable gifts and boundlesse authority. For to be at Gods right hand signifieth a state of excellent glory, as he that is next the King in honour standeth or sitteth at his right hand, Gen. 48. 18. 1 King. 2. 19. Psal. 45. 9. Matth. 20. 20, 21. This is called a sitting at the right hand of the Majesty on high, it is the dwelling of the fulnesse of the God-head in him bodily, in that very body of Christ the God-head hath poured forth all sorts of excellencies as much as a creature is possibly capable of, and he is actually invested with all power in Heaven and Earth. Christ hath a Name above all names farre above all Principalities and Powers, and Thrones, and Dominions. Where he must abide till he make all his enemies his foot-stool. Our Lord Jesus Christ is adorned with more abundance of Wisdom, Power, Goodnesse, Love, Joy, Mercy, Holinesse, and whatsoever qualities tend to make him in whom they are excellent, glorious and happy, then all the creatures of God laid together, so that all the heavenly Army worship and adore him, and cast themselves down at his feet, and are most ready to yield him absolute and perfect obedience, knowing him to be preferred by his Father to that Dignity. That so he might receive a most ample reward for thatThe sitting of Christ at the right hand of the Father is the highest and supream degree of his Exaltation, wherein he hath received of the Father excellent Glory, Dignity, Power and Rule, and is actually made the Head of his Church, and Lord, and Ruler of all things both in Heaven and Earth. exceeding great abasement to the lower parts of the earth, to which he did voluntary submit himself for his Fathers glory sake, and that he might become a fit Head and King to his Church, able to guide and rule them at all times, and to sub due all their and his enemies under him and them, Dan. 2. 44. & 7. 14, 27. Mar. 14. 62. Rom. 8. 3. Ephes. 1. 21, 22.
I should now speak of Christs judging the quick and dead at his second coming, which some Divines make the last degree of his glory, but there will be a fitter place to handle that elsewhere. I shall therefore in the next place draw some usefull Corollaries from the Glorification of our blessed Saviour.
FIRST, We must labour so seriously to contemplate this unutterable glory ofIf we have so much benefit by Christs acting and suffering for us on earth, by Christ humbled, what have we by Christ exalted, Ioh. 16. 7. He is present spiritually still with us here, and acts in Heaven also for us. our Head Christ Jesus, till we be translated into the same image from glory to glory, endeavouring to shew forth the power of his Resurrection and Ascension in rising to newnesse of life, and in ascending up on high in our desires and affections▪ We must be raised up together with him, and with him sit together in heavenly places. If the Resurrection of Christ have not a powerful impression on our souls, to make us rise out of the filthy grave and rotten Sepulchre of a wicked life to a holy and godly conversation; If his Ascension and sitting at his Fathers right hand, have not a like powerful impression upon our souls to raise us up to all heavenlinesse of minde, making us in desire and will even as it were to ascend after him, and sit there with him, the bare saying that we beleeve these Articles, shall little avail to our happinesse; I beseech you therefore, let us all endeavour to make a practical use of these heavenly and supernatural truths which are revealed to us. Christ is risen, say to thy self, why do not I rise with him from all loosnesse, vanity, wickednesse, uncleannesse, injustice and abominable lusts? Christ is ascended and hath taken his place in Heaven, Why do not I cast off all earthly base affections? and lift up my soul and aspire to that high-place. We say we love Christ, and that we are his members, let us shew our love to him, and union with him by being thus made conformable to his Resurrection and Ascension. Yea let us long for his appearance, and thirst after the great Day when he shall come to judge the quick and dead. What good wife would not▪ often long for the coming of her absent husband, and for her going to partake with him in his state of glory? This world is a dunghil, and all the things in it are baser, compared to that estate of Christ, then dirt and dung compared to gold. O let us shew that we know and beleeve these things by filling our souls with holy and heavenly desires and affections! Contemplate our Lord Jesus Christ rising out of the grave, contemplate his ascending up to his Father, contemplate him sitting at the right hand of his Father, contemplate him coming to Judgement, till these things have banished all love of sinne in thee, all earthlinesse of Spirit, and made thee in some measure like unto him in these things. If the Spirit of grace and glory rest upon us, it will thus glorifie us and raise us up. A Christian man is not glorious, because he hath obtained more outward preferment or wealth, but because he hath obtained a more effectual and working knowledge of Christ his Head, and is made more and more suitable to the spiritual glory of such a Mediatour. Hitherto should our chief desires and indeavours runne. What do we musing, tiring and tormenting our selves in studying earthly things, nay evil and sinful things? Do these studies and cogitations accord with the heavenly nature, which our blessed Saviour maketh them partakers of, that are ingraffed into him by Faith, and enlivened by the mighty work of his Spirit. In vain do we call our selves Christians, and look to be brought to that glorious estate, wherto he hath already assigned all true Christians, if we do not shew our selves thus in our measure for the present glorified with Christ.
But secondly, let this thought make us to loath our sins, and heartily to lament them when we consider of them, because they offend so great and wonderful a person that is so highly advanced over all and withal so good and glorious, and one that hath done so much for us, and doth so particularly know and observe us and all our actions. That Lord of Lords, and King of Kings, that only blessed Potentate who inhabiteth eternity, who dwelleth in that light which is inaccessible, whom no creature saw nor can see; this eminent person he seeth us at all times, in all places and companies, he is a witnnesse of all our actions that shall be the Judge, he taketh particular and precise notice of our whole carriage. O shall we dare to offend his pure and glorious eyes with things so abominable to him, as those must needs be, for which himself was put to suffer, such things as he did suffer before he entred into his glory! Do we not think that Christ hateth sinne with a most perfect hatred, and shall not we strive to conform our selves to him, and to please him that is so incomparably much greater then all other creatures? Do but think what an one our Lord is, and how displeasing sinne is in his sight, and then it is not possible for us to love it if we either love our selves or him. And it is a sure truth, that God will sanctifie these Meditations to such, as will exercise themselves therein to beat down sinne in them, and to work an hatred of it in their souls; Oh rhat each of us could retire our selves often from the world, and put himself in minde of Christs glory, and say to himself, if I follow voluptuousnesse, and give my self to wantonnesse, drunkennesse, gaming, idlenesse, riot or unthriftinesse, these are the things that glorious Saviour of mankinde abh orreth, and shall I dare to provoke him against me? We are careful to shunne those things which we know will offend great men in the world, not alone Kings and Princes, but men of inferiour rank, that are of place in the Countreys where we dwell, and shall we not avoid that which will displease him, whose greatnesse is so great that all height set in balance with his is meer meannesse, basenesse and contemptiblenesse? Admonish thy self often of this point, beseech him that knows how loathsom sinne is to himself, to make it abominable to thee for his sake and this will cause thee to loath it. The true knowledge of Christ to conceive him to be so exceeding excellent as he is, will force any reasonable creature to study to please him, and to cast away farre from him all that will provoke him, and that is all sinne and wickednesse, for that his soul hateth, and then is our leaving of sinne and casting away evil deeds truly acceptable to him, when it hath its original in this knowledge of him, and love to him.
Thirdly, This glory of Christ following his sufferings must become a pillar to our Faith, and a sure Argument to make us trust perfectly upon him and him alone. For is he not able to the utmost to save those which come unto God by him, hath he not made it more then manifest, that he hath fully satisfied his Fathers justice, and answered for our sins. He bare the sins of mankinde even of the world, as the Scripture speaketh indefinitely, that no man should through unbelief exclude himself. I say he bare all the sins of men upon his body on the Tree, there he undertook to offer up a perpetual Sacrifice, and to make an atonement to his Father for us.
Now you see him no more in an Agony, no more Crucified, no longer lying inHe received a personal glory at his Ascension, his body is calleed a glorified body, Phil▪ 3. 21. See Psal. 110▪ ult. Phil. 2▪ 8, 9. 1 Pet. 1. 11. Isa. 53. ult. the Grave, but entred into his Glory. O rest upon him, rest upon him, rest upon him perfectly! How many, how great soever those sins be that you have committed, for his entring into Glory maketh it manifest, that he hath satisfied for them all to the full, and if you renounce your selves and all other merits, he can and will cause them all to be pardoned and blotted out of the Debt-book of his heavenly Father. If we can go to Christ for pardon of sinne, he is so glorified that his intercession applying his Redemption to us shall surely make us safe. To him therefore runne, on him cast thy self, on him rely for the plenary and certain remission of all thy sins, all aggravations of them notwithstanding, yea go to him and rest upon him for power against them all, and for strength to overcome them, and to vanquish all Satans temptations, and to make thee a perfect conquerour; for this glory hath he received as the Head of the Church for the use and benefit of his Church, and of all and each of those in his Church that shall seek to him and beleeve in him. He will justifie, he will sanctifie, he will save. He can do it perfecty, he will do it certainly, onelyonly so that we rest upon him for it, and seek to and call upon him for it. All that call upon the Name of the Lord shall be saved, all that long and desire to be saved and do trust in him, and cry to him to be saved from the guilt, power, punishment of their sins, shall be saved, for therefore hath he ascended and is glorified that he might become a perfect Saviour to his Church. If he had not entred into Glory by sufferings we should have had no benefit by his Glorification, but because he did in this manner conveigh himself to Glory, therefore is he become a Captain of our Salvation, as the Author to the Hebrews speaketh. Let us runne to him in all our fears, doubts, temptations, weaknesses, for doth not the Scripture tell that he hath received gifts for men? even gifts to bestow upon men, not to keep to himself alone, but with a liberal hand to distribute unto men, yea even to the rebellious that God might dwell among them. Cleave to Christ, rest on him, stay upon him, he should lose the glory of his glory, the subordinate use of his glory, if he did not save them from whom he did both so suffer, and so enter into his glory.
Again, Let all the Saints learn to adore, admire, honour, love, serve, obey thisWe should love Christ not amore concupiscentiae but amicitiae, not for some good we hope to get by him, but for the good that is in him, Cant. 1. 7. & 5. 16. Phil. 3. 8. Meretricius am…r est plus annulum amare quam sponsum. August. Motives. 1. God loves him above all, Isa. 42. 1. He loves his creatures with a common love, his Saints with a peculiar love, some of them above others, Christ above all. 2. Else we shall come under that dreadful curse, 1 Cor. 16. 22. 3. The greatest act of Gods love to you was in giving Christ, Iohn 3. 16. 4. All the excellencies of his benefits do flow from him, satisfaction was given to God in his sufferings, because of the excellency of his Person, Acts 20. 28. and all his prayers are effectual, because of that also Heb. 7. 25, 26. 5. All your benefits which you have by Christ depend upon your interest in his Person, 1 Ioh. 5. 12. 6. Christ loves your Persons, he loved you when enemies. We should love him with all kinds of love, of desire, complacency, benevolence, and with the highest degree of it, above all things. Christ makes variety of applications to the souls of sinners, Cupit amari, saith one. glorious person, this surpassing excellent person, the Mediator God and Man, even the man whom God hath so exalted, let us see him by Faith as they by sight see him in Heaven, that we may honour, praise, magnifie and exalt him as they do, and obey him, submit our selves to him in our measure as they. Faith, Faith must be our guide, we see not Christ with this mortal eye, we must see him by the eye of Faith. I mean by a lively and full apprehension and perswasion of this his glorious being which the Scripture doth set forth before our eyes, and if we unfeignedly and undoubtedly beleeve that he is such a one, the great glory whereunto he is entred will make us to glorifie him, highly to esteem of him, devoutly to worship, to bow the knees of our soul alwayes, and of our body on fit seasons to him, and to count it out happinesse to be subject unto a person so highly advanced by God. This is the whole work of those immortal and blessed Spirits which are nigh unto him, because their knowledge is more full and perfect too, but the more we inform our selves of the excellency of Christ, the more shall our souls stoop to him, and the more shall we esteem it not our duty alone, but our felicity to be at his command. God is ascended, our Lord Jesus is ascended with the joyful voice of all Saints and Angels, which with a divine and heavenly musick entertain him there, they sing All honour be unto the Lamb; let our souls sing for ever, let us cast our selves down before him, let us exalt his great and glorious Name, let our hearts, tongues and lives confesse to him, that he is the Lord of glory to whom all glory is to be given, that by glorifying him we may glorifie the Father that sent him, for He that honours not the Son, doth not neither honour the Father.
Christ glorified hath not laid down any of his Offices:Christians in the Gospel should look on Christ as ascended.
First, Because certain acts of Office are to be performed in Heaven, Iohn 14. 2.
Secondly, Christ hath not yet given up his Kingdome to his Father, 1 Cor. 15. 24.
Thirdly, It appears by enumeration of the several acts that Christ performs as Mediator in Heaven in reference to each of his Offices:
I. To his Prophetical, so
1. He gives gifts to men, furnisheth them with abilities for the Churches service, Ephes. 4. 11, 12.
2. He sends them forth, and will uphold them, Rev. 1. 16. the Witnesses shall prophesie till they have finisht their Testimony.
3. He takes the measure of the truths taught, Ezek 40. 3. his businesse is to resine doctrines.
4. He concurs with his Messengers in their Ministery, 2 Cor. 5. 12. & 31. 2. Isa. 57. 18. Heb. 12. 24, 25.
5. When ungodly men prevail against any the Lord raiseth up others in their spirit and power.
II. To his Priestly Office, so
1. As a publick person he represents your persons, Heb. 9. 24. See Exod. 28. 12, 29. by this means you are made accepted, Ephes. 1. 6. 2. You have a memorial, Psal. 112. 6. God is alwayes mindful of you.
2. The High-Priest was to sprinkle the bloud before the Mercy-seat, Levit. 16. 15. Christ offers there the price of his own bloud, whereby you obtain Mercy, and have it continued, for the bloud was carried into the holy place to abide alwayes before the Lord.
3. He hath taken possession for you as your Priest, this gives actual right, as the price paid a meritorious right.
4. He is careful to receive your services, Levit. 1. 1, 2. to sanctifie them, Exod. 28. 3. Revel. 8. 3, 4. and to offer them to his Father, the smoke of the incense comes up out of the Angels hand.
III. To his Kingly Office, Mat. 28. 18. Eph. 1. 21, 22.
1. In his present dispensations:
1. In protecting his people from danger, Isa. 4. 5. Mic. 5. 5.
2. In preserving his Truths and Ordinances, Rev. 14. 1, 2.
3. By confounding his enemies.
2. In his preparations for the time to come:
1. He prepares Grace for his people, Col. 3. 3. 1 Ioh. 5. 11.
2. Prepares Prayers for them, Luk. 21. 31, 32.
3. Prepares Glory for them, 1 Cor. 2. 9. Ioh. 14. 2.
Gods people should exercise Faith on Christ as glorified, and in Office in Heaven:
1. An act of perswasion, that he takes care of them still.
2. Of reliance for thy self and the Church, 1 Ioh. 2. 1. Psal. 55. 22.
3. Look upon none but Christ, Prov. 3. 5.
4. Quiet thy soul in trouble, Psal. 127. 2.
5. Triumph over dangers.
The End of the fifth Book.