was from the beginning; a great light to rule the day. To us he appears as a dark useless meteor, but when he comes by his course to free himself from the lunar interposition unto his proper aspect towards us, he manifests again his native light and glory. So was it with the divine nature of Christ, as we have before declared. He vailed the glory of it by the interposition of the flesh, or the assumption of our nature to be his own, with this addition, that therein he took on him the form of a servant, of a person of mean and low degree. But this temporary eclipse being past and over, it now shines forth in its infinite lustre and beauty, which belongs unto the present exaltation of his perAnd when those who beheld him here as a poor, sorrowful, persecuted man, dying on the cross, came to see him in all the infinite uncreated glories of the divine nature, manifesting themselves in his person, it could not but fill their souls with transcendent joy and admiration. And this is one reason of his prayer for them whilst he was on the earth, that they might be where he is to behold his glory. For he knew what ineffable satisfaction it would be unto them for evermore.

son.

3. I do not understand absolutely the glorification of the human nature of Christ, that very soul and body wherein he lived and died, suffered and rose again, though that also be included herein. This also was a subject meet for our contemplation, especially as it is the exemplar of that glory which he will bring all those unto, who believe in him. But because at present we look somewhat further, I shall observe only one or two things concerning it.

(1.) That very nature itself which he took on him in this world, is exalted into glory. Some under a pretence of great subtilty and accuracy, do deny that he hath either flesh or blood in heaven, that is, as to the substance of them; however you may suppose that they are changed, purified, glorified. The great foundation of the church, and all gospel faith is, that he was made flesh, that he did partake of flesh and blood, even as did the children. That he hath forsaken that flesh and blood which he was made in the womb of the blessed virgin, wherein he lived and died, which he offered unto God in sacrifice, and wherein he rose from the dead, is a Socinian fiction.

What is the true nature of the glorification of the humanity of Christ, neither those who thus surmise, nor we can perfectly comprehend. It doth not yet appear what we ourselves shall be, much less is it evident unto us what he is, whom we shall be like. But that he is still in the same human nature, wherein he was on the earth, that he hath the same rational soul, and the same body, is a fundamental article of the Christian faith.

(2.) This nature of the man Christ Jesus, is filled with all the divine graces and perfections whereof a limited created nature is capable. It is not deified, it is not made a God; it doth not in heaven coalesce into one nature with the divine by a composition of them; it hath not any essential property of the Deity communicated unto it, so as subjectively to reside in it; it is not made omniscient, omnipresent, omnipotent: but it is exalted in a fulness of all divine perfection ineffable above the glory of angels and men. It is incomprehensibly nearer God than they all; hath communications from God, in glorious light, love, and power, ineffably above them all. But it is still

a creature.

For the substance of this glory of the human nature of Christ, believers shall be made partakers of it; for when we see him as he is, we shall be like him; but as unto the degrees and measures of it, his glory is above all that we can be made partakers of; There is one glory of the sun, another of the moon and stars, and one star differeth from another in glory,' as the Apostle speaks, 1 Cor. xv. 41. And if there be a difference in glory among the stars themselves, as to some degrees of the same glory; how much more is there between the glory of the sun, and that of any star whatever? Such is the difference that is and will be unto eternity between the human nature of Christ, and what glorified believers do attain unto. But yet this is not that properly wherein the glory of Christ in his exaltation, after his humiliation and death, doth consist. The things that belong unto it may be reduced unto the ensuing heads:

1. It consisteth in the exaltation of the human nature, as subsisting in the divine person, above the whole creation of

God, in power, dignity, authority, and rule, with all things that the wisdom of God hath appointed to render the glory of it illustrious. I have so largely insisted on the explication and confirmation of this part of the present glory of Christ in the exposition of Heb. i. 2, 3. that I have nothing more to add thereunto.

2. It doth so in the evidence given of the infinite love of God the Father unto him, and his delight in him, with the eternal approbation of his discharge of the office committed unto him. Hence he is said to sit at the right hand of God, or at the right hand of the Majesty on high. That the glory and dignity of Christ in his exaltation is singular, the highest that can be given to a creature, incomprehensible; he is with respect unto the discharge of his office, under the external approbation of God; that as so gloriously exalted, he is proclaimed unto the whole creation, are all contained in this expression.

3. Hereunto is added the full manifestation of his own divine wisdom, love, and grace in the work of mediation and redemption of the church. This glory is absolutely singular and peculiar unto him. Neither angels or men have the least interest in it. Here we see it darkly in a glass; above, it shines forth in its brightness, to the eternal joy of them who behold him.

This is that glory which our Lord Jesus Christ in an especial manner prayed that his disciples might behold. This is that whereof we ought to endeavour a prospect by faith. By faith, I say, and not by imagination. Vain and foolish men having general notions of this glory of Christ, knowing nothing of the real nature of it, have endeavoured to represent it in pictures and images, with all that lustre and beauty which the art of painting, the ornaments of gold and jewels, can give them.

This is that representation of the present glory of Christ, which being made and proposed unto the imagination and carnal affections of superstitious persons, carrieth such a shew of devotion and veneration in the Papal church. But they err, not knowing the Scripture, nor the eternal glory of the Son of God.

This is the sole foundation of all our meditations herein. The glory that the Lord Jesus Christ is in the real actual possession of in heaven, can be no otherwise seen or apprehended in this world, but in the light of faith, fixing itself on divine revelation. To behold this glory of Christ is not an act of fancy. or imagination. It doth not consist in framing unto ourselves the shape of a glorious person in heaven. But the steady exercise of faith on the revelation and description made of this glory of Christ in the Scripture, is the ground, rule, and measure of all divine meditations thereon.

Hereon it is our duty, to call ourselves to an account, as unto our endeavour after a gracious view of this glory of Christ; when did we steadfastly behold it? when had we such a view of it as wherein our souls have been satisfied and refreshed? It is declared and represented unto us as one of the chief props of our faith, as an help of our joy, as an object of our hope, as a ground of our consolation, as our greatest encouragement unto obedience and suffering. Are our minds every day conversant with thoughts hereof? or do we think ourselves not much concerned herein? do we look upon it, as that which is without us and above us, as that which we shall have time enough to consider when we come to heaven? So is it with many. They care neither where Christ is, nor what he is, so that one way or other they may be saved by him. They hope, as they pretend, that they shall see him and his glory in heaven, and that they suppose to be time enough. But in vain do they pretend a desire thereof; in vain are their expectations of any such thing. They who endeavour not to behold the glory of Christ in this world, as hath been often said, shall never behold him in glory hereafter unto their satisfaction; nor do they desire so to do; only they suppose it a part of that relief which they would have. when they are gone out of this world. For what should beget such a desire in them? Nothing can do it, but some view of it here by faith, which they despise, or totally neglect. Every pretence of a desire of heaven, and of the presence of Christ therein, that doth not arise from, that is not resolved into that prospect which we have of the glory of Christ in this world by faith, is mere fancy and imagination.

Our constant exercise in meditation on this glory of Christ will fill us with joy on his account, which is an effectual motive unto the duty itself. We are for the most part selfish, and look no farther than our own concernments. So we may be pardoned and saved by him, we care not much how it is with himself, but only presume it is well enough. We find not any concernment of our own therein. But this frame is directly opposite unto the genius of divine faith and love. For their principal actings consist in preferring Christ above ourselves; and our concerns in him above all our own. Let this then stir us up unto the contemplation of this glory. Who is it that is thus exalted over all? who is thus encompassed with glory, majesty, and power? who is it that sits down at the right hand of the Majesty on high, all his enemies being made his footstool? Is it not he, who in this world was poor, despised, persecuted and slain, all for our sakes? is it not the same Jesus who loved us, and gave himself for us, and washed us in his own blood? So the Apostle told the Jews, that the 'same Jesus whom they slew and hanged on a tree, God had exalted with his right hand to be a Saviour, to give repentance unto Israel, and the forgiveness of sins,' Aets v. 30, 31. If we have any valuation of his love, if we have any concernment in what he hath done and suffered for the church, we cannot but rejoice in his present state and glory.

Let the world rage whilst it pleaseth; let it set itself with all its power and craft against every thing of Christ that is in it; which, whatever is by some otherwise pretended, proceeds from an hatred unto his person; let men make themselves drunk with the blood of his saints, we have this to oppose unto all their attempts, unto our supportment; namely, what he says of himself; Fear not, I am the first and the last, he that liveth and was dead; and behold, I am alive for evermore, and have the keys of hell and death,' Rev. i. 17, 18.

Blessed Jesus! we can add nothing to thee, nothing to thy glory; but it is a joy of heart unto us, that thou art what thou art; that thou art so gloriously exalted at the right hand of God; and do long more fully and clearly to behold that glory, according to thy prayer and promise.