All perfections whereof human nature is capable, abiding what it was in both the essential parts of it, soul and body, do belong unto the Lord Christ in his glorified state. To ascribe unto it what is inconsistent with its essence, is not an assignation of glory unto its state and condition, but a destruction of its being. To affix unto the human nature divine properties, as ubiquity or immensity, is to de- prive it of its own. The essence of his body is no more changed than that of his soul. It is a fundamental article of faith, that he is in the same body in heaven wherein he conversed here on earth ; as well as the faculties of his rational soul are continued the same in him. This is that " holy thing " which was framed immediately by the Holy Ghost, in the womb of the Virgin. This is that " Holy One " which, when it v/as in the grave, saw no corruption. This is that " body " which was offered for us, wherein he bare our sins on the tree. To fancy any such change in or of this body, by its glori- fication, as that it should not continue essentially and substantially the same that it was, is to overthrow the faith of the church in a principal article of it. We believe that the very same body wherein he suffered for us, without any alteration as unto its substance, essence, or integral parts, and not another body, of an ethereal, hea- venly structure, wherein is nothing of flesh, blood, or bones, by which
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he so frequently testified the faithfulness of God in his incarnation, is still that temple wherein God dwells, and wherein he administers in the holy place not made with hands. The body which was pierced is that which all eyes shall see, and no other.
I. On this foundation I willingly allow all perfections in the glo- rified human nature of Christ, which are consistent with its real form and essence. I shall, therefore, only in some instances inquire into the present glory of the human nature of Christ, wherein it differs either in kind or degree from the glory of all other saints whatever. For even among them I freely allow different degTees in glory ; which the eternal order of things — that is, the will of God, in the disposal of all things unto his own glory — doth require.
1. There is that wherein the present glory of the human nature of Christ differeth, in kind and nature, from that which any other of the saints are partakers of, or shall be so after the resurrection. And this is, —
(1.) The eternal subsistence of that nature of his in the person of the Son of God. As this belongs unto its dignity and honour, so it doth also unto its inherent glory. This is, and shall be, eternally peculiar unto him, in distinction from, and exaltation above, the whole crea- tion of God, angels and men. Those by whom this is denied, instead of the glorious name whereby God doth call him, — " Wonderful, Coun- sellor, The mighty God," &c., — do call him " Ichabod," " Where is the glory?" or, there is none that is peculiar unto him. But the mystery hereof, according unto our measure, and in answer unto our design, we have already declared. And this glory he had, indeed, in this world, from the first instant of his incarnation, or conception in the womb. But, as unto the demonstration of it, " he emptied himself," and made himself of no reputation, under the form of a servant. But now the glory of it is illustriously displayed in the sight of all his holy ones. Some inquire, whether the saints in heaven do perfectly comprehend the mystery of the incarnation of the Son of God ? I do not well understand what is meant by "perfectly comprehend;" but this is certain, that what we have now by faith, we shall have there by sight. For as we live now by faith, so shall we there by sight. No finite creature can have an absolute comprehension of that which is infinite. We shall never search out the Almighty to perfection, in any of his works of infinite wisdom. Wherefore this only I shall say, there is such a satisfactoiy evidence in heaven, not only of the truth, but also of the nature of this mystery, as that the glory of Christ therein is manifest, as an eternal object of divine adoration and honour. The enjoyment of heaven is usually called the beatifical vision; that is, such an intellectual present view, appre- hension, and sight of God and his glory, especially as manifested in
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Christ, as will make us blessed unto eternity. Wherefore, in the contemplation of this mystery doth a great part of our blessedness consist ; and farther our thoughts cannot attain. This is that wherein the glory of the human nature of Christ doth essentially excel, and differ from that of any other blessed creature whatever. And hereon other things' do depend. For, —
(2.) Hence the union of the human nature of Christ unto God, and the communications of God unto it, are of another kind than those of the blessed saints. In these things — namely, our union with God and his communications unto us — do our blessedness and glory consist.