John Flavel, The Fountain of Life

Part 10 of 10 containing Discourses 40-42. Circa1671

Discourse 40. THE ASCENSION OF CHRIST ILLUSTRATED, AND VARIOUSLY IMPROVED, BEING THE SECOND STEP OF HIS EXALTATION

Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. John 20:17.

In all the former discourses, we have been following Christ through his humiliation, from the time that he left the blessed bosom of the Father: and now having finished the whole course of his obedience on earth, and risen again from the dead; we must, in this discourse, follow him back again into heaven, and lodge him in that bosom of ineffable delight and love, which for our sakes, he so freely left. For it was not his end in rising from the dead, to live such a low animal life as this is, but to live a most glorious life, as an enthroned King in heaven: upon which state he was now ready to enter, as he tells Mary in the text, and bids her tell it to the disciples, "Go, tell my brethren, that I ascend to my Father," etc.

In the former verses you find Mary waiting at Christ's sepulcher, in a very pensive frame: exceedingly troubled, because she knew not what was become of Christ, ver. 15. In the next verse, Christ calls her by her name, Mary; she knowing the voice, turned herself, and answered, Rabboni. And as a soul transported with joy, rushes into his arms, as desirous to clasp and embrace him. But Jesus said, "Touch me not," etc.

In which words we have Christ's inhibition, "Touch me not." Strange that Christ, who rendered himself so kind and tender to all, that not only admitted, but commanded Thomas to put his finger into his wounds, should forbid Mary to touch him, but this was not for want of love to Mary; for he gives another reason for it presently, "I am not yet ascended;" i.e. say some, the time for embracing will be when we are in heaven. Then and there shall be the place and time, we shall embrace one another for evermore. So Augustin. Or, thou dotest too much upon my present state, as if I had now attained the very "akme", culminating point of my exaltation.

When as yet I am not ascended, so Cameron and Calvin expound it. Or lastly, Christ would signify hereby that it was not his will and pleasure in so great a juncture of things as this, to spend time now in expressing (this way) her affections to him; but rather to show it by hastening about his service. Which is The second thing observable, viz. his injunction upon Mary, to carry the tidings of his resurrection to the disciples.

In which injunction we have, FIRST, The persons to whom this message was sent, my brethren, so he calls the disciples. A sweet compellation, and full of love. Much like that of Joseph to his brethren, Genesis 45:4, save only that there is much more tenderness in this than that; for he twits them in the same breath with what they had done against him: "I am Joseph your brother, whom ye sold;" but in this it is, "Go, tell my brethren," without the least mention of their cowardice or unkindness.

And, SECONDLY, The message itself; "Tell my brethren, I ascend to my Father, and your Father; to my God, and your God," "anabaino", I ascend. It is put in the present tense, as if he had been ascending; though he did not ascend in some weeks after this; but he so expresses it, to show what was the next part of his work, which he was to act in heaven for them; and how much his heart was set upon it, and longed to be about it, "I ascend to my Father, and your Father; to my God, and your God." Not our Father, or God in common; but mine and yours in a different manner. Yours by right of donation, mine in a different manner. Yours by right of dominion, mine (in reference to my human nature) not only by right of creation, though so too; but also by special covenant and confederation. By predestination of my manhood, to the grace of personal union, by designation of me, to the glorious office of Mediator. My Father, as I am God, by eternal generation.

As man, by collation of the grace of union. And your Father by spiritual adoption and regeneration. Thus he is my God, and your God; my Father, and your Father. This is the substance of that comfortable message, sent by Mary to the pensive disciples. Hence the observation is, THAT OUR LORD JESUS CHRIST, DID NOT ONLY RISE FROM THE DEAD, BUT ALSO ASCENDED INTO HEAVEN; THERE TO DISPATCH ALL THAT REMAINED TO BE DONE FOR THE COMPLETING THE SALVATION OF HIS PEOPLE.

So much the apostle plainly witnesseth, Ephesians 4:10, "He that descended, is the same also that ascended up far above all heavens," i.e. all the aspectable heavens. A full and faithful account whereof the several evangelists have given us, Mark 16:19. Luke 24:51. This is sometimes called his going away, as John 16:7. Sometimes his being exalted, Acts 2:33, Sometimes his being made higher than the heavens, Hebrews 7:26. And sometimes his entering within the vail, Hebrews 6:19, 20. All which are but so many synonymous phrases, expressing his ascension, in a very pleasant variety.

Now for the opening this act of Christ, we will bind up the whole in the satisfaction of these six questions. 1. Who ascended? 2. Whence did he ascend? 3. Whither? 4. When? 5. How? 6. and lastly, Why did he ascend? And these will take in what is needful for you to be acquainted with in this point.

FIRST, Who ascended? This the apostle answers, Ephesians 4:10, "the same that descended," viz. Christ. And himself tells us in the text, "I ascend." "And though the ascension were of Christ's whole person, yet it was but a figurative and improper expression, with respect to his divine nature, but it agrees most properly to the humanity of Christ, which really changed places and conditions by it." And hence it is that it is said, John 16:28, "I came forth from the Father, and am come into the world;" again, I leave the world, and go to my Father." He goes away, and we see him no more. As God, he is spiritually with us still, even to the end of the world. But as man, "the heavens must contain him till the restitution of all things," Acts 3:21.

SECONDLY, Whence Christ ascended? I answer, more generally, he is said to ascend from this world, to leave the world. That is the terminus a quo, John 16:28, but more particularly, it was from Mount Olivet, near unto Jerusalem. The very place where he began his last sorrowful tragedy. There, where his heart began to be sadded, there is it now made glad. Oh, what a difference was there betwixt the frame Christ was in, in that mount before his passion, and this he is now in, at his ascension!

But, THIRDLY, Whither did he ascend? It is manifest it was into the third heavens: the throne of God, and place of the blessed; where all the saints shall be with him forever. It is said to be far above all heavens; i.e. the heavens which we see, for they are but the pavement of that stately palace of the great King. He is gone (saith the apostle) within the vail, i.e. into the most holy place. And into his Father's house, John 14:2. And he is also said to go to the "place where he was before," John 6:62, back again to that sweet and glorious bosom of delight and love, from whence at his incarnation he came.

FOURTHLY, When did Christ ascend? Was it presently as soon as he arose from the dead? No, not so, for "after his resurrection (saith Luke) he was seen of them forty days, speaking of the things pertaining to the kingdom of God." And truly the care and love of Christ to his people was very manifest in this his stay with them. He had ineffable glory prepared for him in heaven, and awaiting his coming, but he will not go to possess it, till he had settled all things for the good of his church here. For in this time he confirmed the truth of his resurrection, gave charge to the apostles concerning the discipline and order of his house or kingdom: which was but needful, since he intended that their Acts should be rules to future churches. So long it was necessary he should stay. And when he had set all things in order, he would stay no longer, "lest he should seem to affect a terrene life." And besides, he had work of great concernment to do for us in the other world. He desired to be no longer here, than he had work to do for God and souls. A good pattern for the saints.

FIFTHLY, How did Christ ascend into heaven? Here it is worthy our observation, that Christ ascended as a public person or forerunner, in our names, and upon our accounts. So it is said expressly, Hebrews 6:20, speaking of the most holy place within the vail; whither (saith he) the forerunner is for us entered. His entering into heaven as our forerunner implies both his public capacity and precedence.

FIRST, His public capacity, as one that went upon our business to God. So he himself speaks, John 14:2, "I go before to prepare a place for you". To take possession of heaven in your names. The forerunner has respect to others that were to come to heaven after him, in their several generations; for whom he has taken up mansions, which are kept for them against their coming.

SECONDLY, It notes precedence, he is our forerunner, but he himself had no forerunner. Never any entered into heaven before him, but such as entered in his name, and through the virtue of his name. He was the first that ever entered into heaven directly, immediately, in his own name, and upon his own account. But all the fathers who died before him entered in his name.

To the holiest of them all, God would have said as Elisha to Jehoram, 2 Kings 3:14. Were it not that I had respect to the person of my Son, in whose name and right you come, I would not look upon you . You must go back again, heaven were no place for you. No, not for you, Abraham, nor for you, Moses.

SECONDLY, He ascended triumphantly into heaven. To this good expositors refer that which in the type is spoken of David, when he lodged the ark in its own place, with musical instruments and shootings; but to Christ, in the antitype, when he was received up triumphantly into glory, Psalm 47:5, "God is gone up with a shout, the Lord with the sound of a trumpet; sing praises to God, sing praises; sing praises unto our King, sing praises." A cloud is prepared, as a royal chariot, to carry up the King of glory to his princely pavilion. "A cloud received him out of their sight," Luke 24:51.

And then a royal guard of mighty angels surrounded the chariot, if not for support, yet for greater state and solemnity of their Lord's ascension. And oh what jubilations of the blessed angels were heard in heaven! How was the whole city of God moved at his coming! For look as when "he brought his first begotten into the world, he said, let all the angels of God worship him," Hebrews 1:6.

So at his return thither again, when he had finished redemption-work, there were no less demonstrations given by those blessed creatures of their delight and joy in it. The very heavens echoed and resounded on that account. Yea, the triumph is not ended at this day, nor ever shall.

It is said, Daniel 7:13, 14. "I saw, (saith the prophet) in the night visions, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near to him. And there was given him dominion, and glory, and a kingdom; that all people, nations and languages should serve him." This vision of Daniel's was accomplished in Christ's ascension, when they, i.e. the angels, brought him to the Ancient of days, i.e. to God the Father, who, to express his welcome to Christ, gave him glory and a kingdom.

And so it is, and ought to be expounded. The Father received him with open arms, rejoicing exceedingly to see him again in heaven; therefore God is said to "receive him up into glory," 1 Timothy 3:16. For that which, with respect to Christ, is called ascension, is, with respect to the Father, called assumption. He went up, and the Father received him. Yea, received so as none ever was received before him, or shall be received after him.

THIRDLY, Christ ascended munificently, shedding forth, abundantly, inestimable gifts upon his church at his ascension. As in the Roman triumphs they did spargere missilia, bestow their largesses upon the people: so did our Lord when he ascended; "wherefore he saith, when he ascended up on high, he led captivity captive; and gave gifts unto men." The place to which the apostle refers, is Psalm 68:17, 18 where you have both the triumph and munificence with which Christ went up excellently set forth together.

"The chariots of God, (saith the Psalmist) are twenty thousand, even thousands of angels; the Lord is among them, as in Sinai, in the holy place. Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts for men; yea, for the rebellious also, that God might dwell among them." Which words, in their literal sense, are a celebration of that famous victory and triumph of David over the enemies of God, recorded 2 Samuel 8. These conquered enemies bring him several sorts of presents, all which he dedicated to the Lord. The spiritual sense is, that just so our Lord Jesus Christ, when he had overcome by his death on the cross, and now triumphed in his ascension, he takes the parts and gifts of his enemies, and gives them, by their conversion to the church, for its use and service: thus he received gifts, even for the rebellious, i.e. sanctifies the natural gifts and faculties of such as hated his people before, dedicating them to the Lord, in his people's service. Thus, (as one observes) Tertullian, Origin, Austin, and Jerome, came into Canaan, laden with Egyptian gold.

Meaning they came into the church richly laden with natural learning and abilities. Austin was a Manichee, Cyprian a magician, learned Bradwardine a scornful, proud naturalist, who once said, when he read Paul's epistles, Dedignar esse parvulus; he scorned such childish things, but afterwards became a very useful man in the church of God. And even Paul himself was as fierce an enemy to the church as breathed on earth, till Christ gave him into his bosom by conversion, and then no mere man ever did the Lord and his people greater service than he. Men of all sorts, greater and smaller lights, have been given to the church. Officers of all sorts were given it by Christ. Extraordinary and temporary, as prophets, apostles, evangelists; ordinary and standing, as pastors, and teachers, which remain to this day, Ephesians 4:8, 9. And those stars are fixed in the church heaven by a most firm establishment, 1 Corinthians 12:28. Thousands now in heaven, and thousands on earth also, are blessing Christ at this day for these his ascension-gifts.

FOURTHLY, Our Lord Jesus Christ ascended most comfortably, for whilst he was blessing his people, he was parted from them, Luke 24:50, 51. Therein making good to them what is said by him, John 13:1. "Having loved his own, he loved them to the end." There was a great deal of love manifested by Christ in this very last act of his in this world. The last sight they had of him in this world was a most sweet and encouraging one. They heard nothing from his lips but love, they saw nothing in his face but love, till he mounted his triumphant chariot, and was taken out of their sight. Surely these blessings at parting were sweet and rich ones. For the matter of them, they were the mercies which his blood had so lately purchased for them. And for their extent, they were not only intended for them who had the happiness to be upon the place with him from whence he ascended; but they reach us as well as them; and will reach the last saint that shall be upon the earth till he come again. For they were but representatives of the future churches, Matthew 28:20. And in blessing them, he blessed us also. And by this we may be satisfied that Christ carried an heart full of love to his people away with him to heaven; since his love so abounded in the last act that ever he did in this world: and left such a demonstration of his tenderness with them at parting.

FIFTHLY, He ascended, as well as rose again by his own power. He was not merely passive in his ascension, but it was his own act. He went to heaven. Therefore it is said, Acts 1:10. He went up, viz. by his own divine power. And this plainly evinceth him to be God, for no mere creature ever mounted itself from earth, far above all heavens, as Christ did.

SIXTHLY, and lastly, why did Christ ascend? I answer: His ascension was necessary upon many and great accounts. For, FIRST, If Christ had not ascended, he could not have interceded, as now he does in heaven for us. And do but take away Christ's intercession, and you starve the hope of the saints. For what have we to succor ourselves with, under the daily surprises of sin, but this, "That if any man sin, we have an advocate (with the Father)" mark that, with the Father; a friend upon the place: one that abides there, on purpose to transact all our affairs, and as a surety for the peace betwixt God and us.

SECONDLY, If Christ had not ascended, you could not have entered into heaven when you die. For he went to "prepare a place for you," John 14:2. He was, as I said before, the first that entered into heaven directly, and in his own name; and had he not done so, we would not have entered when we die, in his name. The Fore-runner made way for all that are coming on, in their several generations, after him. Nor could your bodies have ascended after their resurrection, but in the virtue of Christ's ascension. For he ascended, as was said before, in the capacity of our head and representative; to his Father and our Father: For us, and himself too.

THIRDLY, If Christ had not ascended, he could not have been inaugurated, and installed in the glory he now enjoys in heaven. This world is not the place where perfect felicity and glory dwell. And then, how had the promise of the Father been made good to him? Or our glory, (which consists in being with, and conformed to him), where had it been? "Ought not Christ to suffer, and to enter into his glory?" Luke 24:25.

FOURTHLY, If Christ had not ascended, how could we have been satisfied, that his payment on the cross made full satisfaction to God, and that now God has no more bills to bring in against us? How is it that the Spirit convinceth the world of righteousness, John 16:9, 10, but from Christ's going to the Father, and returning hither no more? which gives evidence of God's full content and satisfaction, both with his person and work.

FIFTHLY, How should we have enjoyed the great blessings of the Spirit and ordinances, if Christ had not ascended? And surely, we could not have been without either. If Christ had not gone away, "the Comforter had not come," John 16:7. He begins where Christ had finished. For he takes of his, and shows it to us, John 16:14. And therefore it is said, John 17:39. "The Holy Ghost was not given, because Jesus was not yet glorified." He was then given as a sanctifying spirit, but not given in that measure, as afterwards he was, to furnish and qualify men with gifts for service. And indeed, by Christ's ascension, both his sanctifying, and his ministering gifts were shed forth, more commonly and more abundantly upon men. These fell from him when he ascended, as Elijah's mantle did from him, so that whatsoever good of conversion, edification, support, or comfort you receive from spiritual ordinances, he has shed forth that, which you now see and feel. It is the fruit of Christ's ascension.

SIXTHLY, and lastly, If Christ had not ascended, how had all the types and prophecies, that prefigured and foretold it, been fulfilled? "And the scriptures cannot be broken," John 10:35. So that, upon all these accounts, it was expedient that he should go away. It was for his glory, and for our advantage. Though we lost the comfort of his bodily presence by it, yet if "we loved him, we would rejoice he went to the Father," John 14:28. We ought to have rejoiced in his advancement, though it had been to our loss; but when it is so much for our benefit, as well as his glory, it is a matter of joy on both sides, that he is ascended to his Father, and our Father: to his God, and to our God. From the several blessings flowing to us out of Christ's ascension, it was that he charged his people not to be troubled at his leaving of them, John 14. And hence learn, Inference 1. Did Christ ascend into heaven? Is our Jesus, our treasure indeed there? Where then should the hearts of believers be, but in heaven, where their Lord, their life is? Surely saints, it is not good that your love, and your Lord should be in two several countries, said one that is now with him. Up, and hasten after your lover, that he and you may be together.

Christians, you ascended with him, virtually, when he ascended; you shall ascend to him, personally, hereafter; Oh that you would ascend to him, spiritually, in acts of faith, love, and desires daily. Sursum corda, up with your hearts, was the form used by the ancient church at the sacrament. How good were it, if we could say with the apostle, Philippians 3:20. "Our conversation is in heaven, from whence we look for the Savior." An heart ascendant, is the best evidence of your interest in Christ's ascension.

Inference 2. Did Christ go to heaven as a forerunner? What haste should we make to follow him? He ran to heaven: he ran thither before us. Did he run to glory, and shall we linger? did he flee as an eagle towards heaven, and we creep like snails? Come Christians, "Lay aside every weight, and the sin that so easily besets you, and run with patience the race set before you, looking unto Jesus, Hebrews 12:1, 2. The Captain of our salvation is entered within the gates of the new Jerusalem, and calls to us out of heaven to hasten to him; proposing the greatest encouragements to them that are following after him, saying, "He that overcomes shall sit with me in my throne, as I also overcame, and am set down with my Father in his throne," Revelation 3:22. How tedious should it seem to us, to live so long at a distance from our Lord Jesus!

Inference 3. Did Christ ascend so triumphantly, leading captivity captive? How little reason then have believers to fear their conquered enemies? Sin, Satan, and every enemy, were in that day led away in triumph, dragged at Christ's chariot wheels, brought after him as it were in chains. It is a lovely sight to see the necks of those tyrants under the foot of our Joshua. He made at that day, "an open show of them," Colossians 2:15. Their strength is broken forever. In this he shewed himself more than a conqueror; for he conquered and triumphed too. Satan was then trod under his feet, and he has promised to tread him under our feet also, and that shortly, Romans 16:20, some power our enemies yet retain, the serpent may bruise our heel, but Christ has crushed his head.

Inference 4. Did Christ ascend so munificently, shedding forth so many mercies upon his people? mercies of inestimable value reserved on purpose to adorn that day? Oh then see that you abuse not those precious ascension-gifts of Christ, but value and improve them as the choicest mercies. Now, the ascension gifts, as I told you, are either the ordinances and officers of the church, (for he then gave them pastors and teachers,) or the Spirit that furnished the church with all its gifts. Beware you abuse not either of these.

FIRST, Abuse not the ordinances and officers of Christ. This is a sin that no nation is plunged deeper into the guilt of, than this nation, and no age more than this. Surely God has written to us the great things of his law, and we have accounted them small things. We have been loose, wanton, sceptical professors for the most part, that have had nice and coy stomachs, that could not relish plain, wholesome truths, except so and so modified to our humours. For this the Lord has a controversy with the nation, and by a sore judgement, he has begun to rebuke this sin already. And I doubt not, before he make an end, plain truths will down with us, and we shall bless God for them.

SECONDLY, But in the next place, see that you abuse not the Spirit, whom God sent from heaven at his ascension, to supply his bodily absence among us, and is the great pledge of his care for, and tender love to his people.

Now take heed that you do not vex him by your disobedience; nor grieve him by your unkindnesses; nor quench him by your sinful neglects of duty, or abuse of light. Oh, deal kindly with the Spirit, and obey his voice: comply with his designs, and yield up yourselves to his guidance and conduct.

Methinks, to be intreated by the love of the Spirit, Romans 15:30, should be as great an argument as to be intreated for Christ's sake. Now, to persuade all the saints to be tender of grieving the Spirit by sin, let me urge a few considerations proper to the point under hand.

Consideration 1. First, He was the first and principal mercy that Christ received for you at his first entrance into heaven. It was the first thing he asked of God when he came to heaven. So he speaks, John 14:16, 17. "I will pray the Father, and he shall give you another Comforter, that he may abide with you." No sooner had he set foot upon the place, but the first thing, the great thing that was upon his heart to ask the Father for us was, that the Spirit might forthwith be dispatched, and rent down to his people. So that the Spirit is the first-born of mercies; and deserves the first place in our hearts and esteem.

Consideration 2. Secondly, The spirit comes not in his own name to us, (though, if so, he deserves a dear welcome for his own sake, and for the benefits we receive by him, which are inestimable,) but he comes to us in the name, and in the love, both of the Father, and the Son. As one authorised and delegated by them; bringing his credentials under both their hands and seals, John 15:26, "But when the Comforter is come, whom I will send to you from the Father:" Mark, I will send him from the Father; and in John 14:26. the Father is said to "send him in Christ's name." So that he is the messenger that comes from both these great and holy persons.

And if you have any love for the God that made you, any kindness for the Christ that died for you, show it by your obedience to the Spirit that comes from them both and in both their names to us, and who will be both offended and grieved, if you grieve him. Oh therefore, give him an entertainment worthy of one that comes to you in the name of the Lord. In the Father's name, and in the Son's name.

Consideration 3. Thirdly, But that is not the only consideration that should cause you to beware of grieving the Spirit, because he is sent in the name of such great and dear persons to you, but he deserves better entertainment than any of the saints give him, for his own sake, and upon his own account, and that upon a double score, viz. of his nature and office.

FIRST, On the account of his nature; for he is God co-equal with the Father and Son in nature and dignity, 2 Samuel 23:23. "The Spirit of the Lord spake by me, and his word was in my tongue; the God of Israel said; the Rock of Israel spake to me." So that you see he is God. The Rock of Israel. God omnipotent, for he created all things, Genesis 1:2. God omnipresent, filling all things, Psalm 139:7. God omniscient, who knows your hearts, Romans 9:1. Beware of him therefore, and grieve him not, for in so doing you grieve God.

SECONDLY, Upon the account of his office, and the benefits we receive by him. We are obliged, even on the score of gratitude and ingenuity, to obey him; for he is sent in the quality of an advocate to help us to pray; to indite our requests for us; to teach us what and how to ask of God, Romans 8:26. He comes to us as a Comforter, John 14:16. And none like him.

His work is to take of Christ's and shew it to us, i.e. to take of his death, resurrection, ascension, yea, of his very present intercession in heaven, and show it to us. He can be with us in a moment, he can, (as one well observes,) tell you what were the very last thoughts Christ was thinking in heaven about you. It was he that formed the body of Christ in the womb, and so prepared him to be a sacrifice for us. He filled that humanity with his unexampled fullness. So fitting and anointing him for the discharge of his office.

It is he that puts efficacy into the ordinances, and without him they would be a dead letter. It was he that blessed them to your conviction and conversion. For if angels had been the preachers, no conversion had followed without the Spirit. It is he that is the vinculum unionis, bond of union betwixt Christ and your souls, without which you could never have had interest in Christ, or communion with Christ. It was he that so often has helped your infirmities, when you knew not what to say; comforted your hearts when they were overwhelmed within you, and you know not what to do; preserved you many thousand times from sin and ruin, when you have been upon the slippery brink of it in temptations. It is he (in his sanctifying-word) that is the best evidence your souls have for heaven. It where endless to enumerate the mercies you have by him. And now, reader, dost thou not blush to think how unworthy thou hast treated such a friend? For which of all these his offices or benefits dost thou grieve and quench him? Oh grieve not the Holy Spirit whom Christ sent as soon as ever he went to heaven, in his Father's name, and in his own name, to perform all these offices for you.

Inference 5. Is Christ ascended to the Father as our fore-runner? Then the door of salvation stands open to all believers, and by virtue of Christ's ascension, they also will ascend after him, far above all visible heavens. Oh my friends, what place has Christ prepared and taken up for you! what a splendid habitation has he provided for you! "God is not ashamed to be called your God; for he has prepared for you a city," Hebrews 11:16. In that city Christ has provided mansions, and resting-places for your everlasting abode, John 14:2, and keeps them for you till your coming. Oh, how august and glorious a dwelling is that, where sun, and moon, and stars, shall shine as much below your feet, as they are now above your heads? Yea, such is the love Christ has to the believer, that, as one saith, if thou only hadst been the chosen of God, Christ would have built that house for himself and thee. Now it is for himself, for thee, and for many more, who shall inherit with thee. God send us a joyful meeting within the vail with our Fore-runner, and sweeten our passage into it, with many a foresight and foretaste thereof. And, in the meantime, let the love of a Savior inflame our hearts, so that whenever we cast a look towards that place, where our Fore-runner is for us entered, our souls may say, with melting affections, Thanks be to God for Jesus Christ; and again, Blessed be God for his unspeakable gift.

Discourse 41. THE SESSION OF CHRIST AT GOD'S RIGHT-HAND EXPLAINED AND APPLIED, BEING THE THIRD STEP OF HIS GLORIOUS EXALTATION.

When he had by himself purged our sins sat down on the right hand of the Majesty on high. Hebrews 1:3.

Christ being returned again to his Father, having finished his whole work on earth, is there bid by the Father to sit down in the seat of honor and rest.

A seat prepared for him at Gods right hand, that makes it honorable; and all his enemies as a footstool under his feet that makes it easy. How much is the state and condition of Jesus Christ changed in a few days! Here he groaned, wept, labored, suffered, sweat, yea, sweat blood, and found no rest in this world, but when he comes to heaven, there he enters into rest. Sits down forever in the highest and easiest throne, prepared by the Father for him when he had done his work. "When he had by himself purged our sins, he sat down," etc.

The scope of this epistle is to demonstrate Christ to be the fullness of all legal types and ceremonies, and that whatever light glimmered to the world through them, yet it was but as the light of the day-star, to the light of the sun.

In this chapter, Christ the subject of the epistle, is described; and particularly in this third verse, he is described three ways. FIRST, By his essential and primeval glory and dignity, he is "ap-augasma", the brightness at his Father's glory, the very splendor of glory, the very refulgency of that son of glory. "The primary reason of that appellation is with respect to his eternal and ineffable generation, light of light, as the Nicene creed expresses it. As a beam of light proceeding from the sun. And the secondary reason of it, is with respect to men," for look as the sun communicates its light and influence to us by its beams, which it projects; so does God communicate his goodness, and manifest himself to us, by Christ. "Yea, he is the express image, or character of his person. Not as the impressed image of the seal upon the wax, but as the engraving in the seal itself." Thus he is described by his essential glory.

SECONDLY, He is described by the work he wrought here on earth, in his humbled state, and it was a glorious work, and that wrought out by his own single hand, "When he had by himself purged our sins." A work that all the angels in heaven could not do, but Christ did it.

THIRDLY, and lastly, He is described by his glory, the which (as a reward of that work) he now enjoys in heaven. "When he had by himself purged our sins, he sat down on the right hand of the Majesty on high," i.e. the Lord clothed him with the greatest power, and highest honor, that heaven itself could afford; for so much this phrase of "sitting down on the right hand of the Majesty" imports, as will appear in the explication of this point, which is the result of this clause, viz.

OBSERVE: THAT WHEN OUR LORD JESUS CHRIST HAS FINISHED HIS WORK ON EARTH, HE WAS PLACED IN THE SEAT OF THE HIGHEST HONOR, AND AUTHORITY; AT THE RIGHT-HAND OF GOD IN HEAVEN.

This truth is transformingly glorious. Stephen had but a glimpse of Christ at his Father's right hand, and it caused "his face to shine, as it had been the face of an angel", Acts 7:56. This, his high advancement, was foretold and promised before the work of redemption was taken in hand, Psalm 110:1.

"The Lord said unto my Lord, sit thou at my right-hand, until I make thine enemies thy footstool." And this promise was punctually performed to Christ, after his resurrection and ascension, in his supreme exaltation, far above all created beings, in heaven and earth, Ephesians 1:20, 21, 22. We shall here open two things in the doctrinal part, viz. what is meant by God's right hand; and what is implied in Christ's sitting there, with his enemies for a footstool.

FIRST, What are we to understand here by God's right hand? It is obvious enough, that the expression is not proper, but figurative and borrowed. God has no hand, right or left; but it is a condescending expression, wherein God stoops to the creature's understanding, and by it he would have us understand honor, power, and nearness.

FIRST, The right hand is the hand of honor, the upper hand, where we place those whom we highly esteem and honor. So Solomon placed his mother in a seat at his right hand, 1 Kings 2:19. So, in token of honor, God sets Christ at his right hand; which, on that account, in the text, is called the right hand of Majesty. God has therein expressed more favor, delight, and honor to Jesus Christ, than ever he did to any creature. "To which of the angels said he at any time, sit thou on my right hand?" Hebrews 1:13.

SECONDLY, The right-hand is the hand of power: we call it the weapon hand, and the working hand. And the setting of Christ there, imports his exaltation to the highest authority, and most supreme dominion. Not that God the Father has put himself out of his authority, and advanced Christ above himself; no, "for in that he saith he has put all things under him, it is manifest that he is excepted which did put all things under him," 1 Corinthians 15:27.

But to sit as an enthroned king at God's right hand, imports power, yea, the most sovereign and supreme power; and so Christ himself calls the right-hand at which he sits, Matthew 26:64. "Hereafter ye shall see the Son of man sitting on the right-hand of power." THIRDLY, And as it signifies honor and power, so nearness in place, as we use to say, at one's elbow, and so it is applied to Christ, in Psalm 110:5.

"The Lord at thy right hand, shall strike through kings in the day of his wrath," i.e. the Lord, who is very near thee, present with thee, he shall subdue thine enemies. This then is what we are to understand by God's right-hand, honor, power, and nearness.

SECONDLY, In the next place let us see what is implied in Christ's sitting at God's right-hand, with his enemies for his footstool. And, if we attentively consider, we shall find that it implies and imports divers great and weighty things in it. As, FIRST, It implies the perfecting and completing of Christ's work, that he came into the world about. After his work was ended, then he sat down and rested from those labors, Hebrews 10:11, 12. "Every priest standeth daily ministering, and offering oftentimes the same sacrifices: which can never take away sins: but this man when he had once offered one sacrifice for sins, forever sat down on the right hand of God." Here he assigns a double difference betwixt Christ and the Levitical priests; they stand, which is the posture of servants; he sits, which is the posture of a Lord. They stand daily, because their sacrifices cannot take away sin; he did his work fully, by one offering; and after that, sits or rests forever in heaven. And this (as the accurate and judicious Dr. Reynolds observes) was excellently figured to us in the ark, which was a lively type of Jesus Christ, and particularly in this, it had rings by which it was carried up and down, till at last it rested in Solomon's temple, with glorious and triumphal solemnity, Psalm 132:8, 9. 2 Chronicles 5:13.

So Christ, while he was here on earth, being anointed with the Holy Ghost and wisdom, went about doing good, Acts 10:38. and having ceased from his works, did at last enter into his rest, Hebrews 5:10. which is the heavenly temple, Revelation 11:19.

SECONDLY, His sitting down at God's right hand, notes the high content and satisfaction of God the Father in him, and in his work. "The Lord said to my Lord, sit thou on my right hand;" the words are brought in as the words of the Father, welcoming Christ to heaven; and (as it were) congratulating the happy accomplishment of his most difficult work. And it is as if he had said," Oh my Son, what shall be done for thee this day? Thou hast finished a great work, and in all the parts of it acquitted thyself as an able and faithful servant to me; what honors shall I now bestow upon thee? The highest glory in heaven is not too high for thee; come sit at my right hand." Oh, how well is he pleased with Christ, and what he has done! He delighted greatly to behold him here in his work on earth, and by a voice from the excellent glory he told him so, when he spake from heaven to him, saying, "Thou art my beloved Son, in whom I am well pleased," 2 Peter 1:17. And himself tells us, John 10:17, "Therefore does my Father love me, because I lay down my life," etc. for it was a work that the heart of God had been set upon from eternity. He took infinite delight in it.

THIRDLY, Christ's sitting down at God's right-hand in heaven, notes the advancement of Christ's human nature to the highest honor; even to be the object of adoration to angels and men. For it is properly his human nature that is the subject of all this honor and advancement; and being advanced to the right hand of Majesty, it is become an object of worship and adoration.

Not simply, as it is flesh and blood, but as it is personally united to the second person, and enthroned in the supreme glory of heaven. Oh here is the mystery, that flesh and blood should ever be advanced to the highest throne of majesty, and being there installed in that glory, we may now direct our worship to him as God Man; and to this end was his humanity so advanced, that it might be adored and worshipped by all. "The Father has committed all judgement to the Son, that all men should honor the Son, even as they honor the Father." And the Father will accept of no honor divided from his honor. Therefore it is added in the clause, "He that honoureth not the Son, honoureth not the Father which has sent him," John 5:22, 23. Hence the apostles, in the salutations of their epistles, beg for grace, mercy, and peace, from God the Father, and our Lord Jesus Christ; and in their valedictions, they desire the grace of our Lord Jesus Christ to the churches.

FOURTHLY, It imports the sovereignty and supremacy of Christ over all.

The investiture of Christ, with authority over the empire of both worlds: for this belongs to him that sits down upon his throne. When the Father said to him, Sit at my right-hand, he did therein deliver to him the dispensation and economy of the kingdom. Put the awful scepter of government into his hand, and so the apostle interprets and understands it, 1 Corinthians 15:25. "He must reign till he have put all his enemies under his feet." And to this purpose, the same apostle accommodates, (if not expounds) the words of the Psalmist, "Thou madest him a little lower than the angels," i.e. in respect of his humbled state on earth, "thou crownedst him with glory and honor, and didst set him over the works of thy hands, thou hast put all things in subjection under his feet," Hebrews 2:7, 8.

He is over the spiritual kingdom, the Church, absolute Lord there, Matthew 28:18, 19, 20. He is also Lord over the providential kingdom, the whole world, Psalm 110:2. And this providential kingdom, being subordinate to his spiritual kingdom; he orders and rules this, for the advantage and benefit thereof, Ephesians 1:22.

FIFTHLY, To sit at God's right-hand with his enemies for a footstool, implies Christ to be a conqueror over all his enemies. To have his enemies under his feet, notes perfect conquest and complete victory. As when Joshua set his foot upon the necks of the kings: So Tamerlane made proud Bajazet his footstool. They trampled his name, and his saints under their feet, and Christ will tread them under his feet. It is true indeed this victory is incomplete and in consummate; for now "we see not yet all things put under him, (saith the apostle) but we see Jesus crowned with glory and honor," and that is enough. Enough to show the power of his enemies is now broken; and though they make some opposition still, yet it is to no purpose at all; for he is so infinitely above them, that they must fall before him; it is not with Christ as it was with Abijah, against whom Jeroboam prevailed, because he was young and tender hearted, and could not withstand them. His incapacity and weakness gave the watchful enemy an advantage over him. I say, it is not so with Christ, he is at God's right hand. And all the power of God stands ready bent to strike through his enemies, as it is, Psalm 110:5.

SIXTHLY, Christ's sitting in heaven notes to us the great and wonderful change that is made upon the state and condition of Christ, since his ascension into heaven. Ah, it is far otherwise with him now, than it was in the days of his humiliation here on earth. Quantum mutates ab illo! Oh, what a wonderful change has heaven made upon him! It were good (as a worthy of ours speaks), to compare in our thoughts the abasement of Christ, and his exaltation together; as it were in columns, one over against the other. He was born in a stable, but now he reigns in his royal palace. Then he had a manger for his cradle, but now he sits on a chair of state.

Then oxen and asses were his companions, now thousands of saints, and ten thousands of angels minister round about his throne. Then in contempt, they called him the carpenter's son, now he obtains a more excellent name than angels. Then he was led away into the wilderness to be tempted of the devil, now it is proclaimed before him, "let all the angels of God worship him." Then he had not a place to lay his head on, now he is exalted to be heir of all things. In his state of humiliation, "he endured the contradiction of sinners;" in his state of exaltation, "he is adored and admired by saints and angels." Then "he had no form or comeliness; and when we saw him, there was no beauty, why we should desire him:" Now the beauty of his countenance shall send forth such glorious beams, as shall dazzle the eyes of all the celestial inhabitants round about him, etc.

Oh, what a change is this! Here he sweated, but there he sits. Here he groaned, but there he triumphs. Here he lay upon the ground, there he sits in the throne of glory. When he came to heaven, his Father did as it were thus bespeak him.

My dear Son, what an hard travail hast thou had of it? What a world of woe hast thou passed through, in the strength of they love to me and mine elect? Thou hast been hungry, thirsty, weary, scourged, crucified, and reproached: Ah, what bad usage hast thou had in the ungrateful world! Not a day's rest for comfort since thou wentest out from me; by now thy suffering days are accomplished; now thy rest is come, rest for evermore. Henceforth sit at my right hand. Henceforth thou shalt groan, weep, or bleed no more. Sit thou at my right hand.

SEVENTHLY, Christ's sitting at God's right hand, implies the advancement of believers to the highest honor: For this session of Christ's respects them, and there he sits as our representative, in which regard we are made to sit with him in heavenly places, as the apostle speaks, Ephesians 2:6. How secure may we be (saith Tertullian) who do now already possess the kingdom, meaning in our Head, Christ. This (saith another) is all my hope, and all my confidence, namely, that we have a proportion in that flesh and blood at Christ, which is so exalted, and therefore where he reigns, we shall reign; where our flesh is glorified, we shall be glorified. Surely, it is matter of exceeding joy to believe that Christ our Head, our flesh, and blood, is in all this glory at his Father's right-hand. Thus we have opened the sense and importance of Christ's sitting at his Fathers right hand.

Hence we infer: 1. Is this so great an honor to Christ, to sit enthroned at God's right hand? What honor then is reserved in heaven for those that are faithful to Christ, now on the earth? Christ prayed, and his prayer was heard, John 17:24. "That we may be with him to behold the glory that God has given him;" and what heart can conceive the felicity of such a sight? It made Stephen's face shine as the face of an angel, when he had but a glimpse of Christ at his Father's right hand. "Thine eyes shall see the king in his beauty," Isaiah 33:17, which respected Hezekiah in the type, Christ in the truth. But this is not all, though this be much, to be spectators of Christ in his throne of glory; we shall not only see him in his throne, but also sit with him enthroned in glory.

To behold him is much, but to sit with him is more. I remember it was the saying of a heavenly Christian, now with Christ, I should far rather look but through the hole of Christ's door, to see but one half of his fairest and most comely face, (for he looks like heaven) suppose I should never win to see his excellency and glory to the full than to enjoy the flower, the bloom, and chiefest excellency of the glory and riches of ten worlds. And you know how the Queen of the South fainted at the sight of Solomon in his glory. But this sight you shall have of Christ, will change you into his likeness. "We shall be like him (saith the apostle) for we shall see him as he is," 1 John 3:2. He will place us as it were in his own throne with him. So runs the promise, Revelation 3:21.

"To him that overcometh, I will grant to sit with me in my throne; even as I also overcame, and am set down with my Father in his throne:" and so 2 Timothy 2:12: "If we suffer with him, we shall also reign with him." The Father set Christ on his right hand, and Christ will set the saints on his right hand. So you know the sheep are placed by the angels at the great day, Matthew 25, and so the church, under the figure of the daughter of Egypt, whom Solomon married, is placed "on the king's right hand, in gold of Ophir," Psalm 45: This honor have all the saints. Oh, amazing love! What, we set on thrones, while as good as us by nature howl in flames! Oh what manner of love is this! These expressions indeed do not intend that the saints shall be set in higher glory than Christ; or that they shall have a parity of glory with Christ, for in all things he must have the pre-eminence: But they note the great honor that Christ will put upon the saints; as also, that his glory shall be their glory in heaven. "As the glory of the husband redounds to the wife;" and again, their glory will be his glory, 2 Thessalonians 1:10, and so it will be a social glory. Oh, it is admirable to think, whither free grace has already mounted up poor dust and ashes! To think how nearly related now to this royal, princely Jesus! But how much higher are the designs of grace, that are not yet come to their parturient fullness, they look beyond all this that we now know! "Now are we the sons of God, but it does not yet appear what we shall be," 1 John 3:2. Ah, what reason have you to honor Christ on earth, who is preparing such honors for you in heaven.

Inference 2. Christ Jesus thus enthroned in heaven then how impossible is it, that ever his interest should miscarry or sink on earth? The church has many subtle and potent enemies. True, but as Haman could not prevail against the Jews, whilst Esther their friend spake for them to the king, no more can they whilst our Jesus sits at his, and our Father's right hand. Will he suffer his enemies that are under his feet, to rise up and pull out his eyes, think you? Surely they that touch his people touch the very apple of his eye," Zechariah 2:8. "He must reign till his enemies are put under his feet," 1 Corinthians 15:25. The enemy under his feet, shall not destroy the children in his arms. He sits in heaven on purpose to manage all to the advantage of his church, Ephesians 1:22. Are our enemies powerful; lo our King sits on the right hand of power: Are they subtle and deep in their contrivance; He that sits on the throne, overlooks all they do.

Heaven overlooks hell. "He that sits in heaven beholds," and derides their attempts, Psalm 2:4. He may permit his enemies to straiten then in one place, but it shall be for their enlargement in another: For it is with the church, as it is with the sea: what it loses in one place, it gets it another; and so really loses nothing. He may suffer them also to distress us in outwards, but shall be recompensed with inward and better mercies; and so we shall lose nothing by that. A footstool you know is useful to him that treads on it, and serves to lift him up higher; so shall Christ's enemies be to him and his, albeit they think not so.

What singular benefits the oppositions of his enemies, occasion to his people; I have elsewhere discovered, to which I may refer my reader; and pass to Inference 3. Is Christ set down on the right hand of the Majesty in heaven? Oh with what awful reverence should we approach him in the duties of his worship! Away with light and low thoughts of Christ. Away with formal, irreverent, and careless frames in praying, hearing, receiving, yea, in conferring and speaking of Christ. Away with all deadness, and drowsiness in duties; for he is a great King with whom you have to do. A king, to whom the kings of the earth are but as little bits of clay. Lo, the angels cover their faces in his presence. He is an adorable Majesty.

When John had a vision of this enthroned King, about sixty veers after his ascension; such was life over-powering glory of Christ, as the sun when it shineth in its strength, that when he saw him, he fell at his fleet as dead, and died it is like he had, if Christ had not laid his hand on him, and said, "Fear not, I am the first and the last; I am he that liveth, and was dead, and behold I am alive for evermore," Revelation 1:17, 18.

When he appeared to Saul in the way to Damascus, it was in glory above the glory of the sun, which overpowered him also, and laid him as one dead upon the ground.

Oh, that you did but know what a glorious Lord you worship and serve. Who makes the very place of his feet glorious, wherever he comes. Surely He is greatly to be feared in the assembly of his saints, and to be had in reverence of all that are round about him. There is indeed a "parresia" boldness or free liberty of speech allowed to the saints, Ephesians 3:12. But no rudeness or irreverence. We may indeed come, as the children of a king come to the father, who is both their awful sovereign, and tender father; which double relation causes a due mixture of love, and reverence in their hearts, when they come before him. You may be free, but not rude, in his presence.

Though he be your Father, Brother, Friend; yet the distance betwixt him and you is infinite.

Inference 4. If Christ be so gloriously advanced in the highest throne, then none need to reckon themselves dishonored, by suffering the vilest things for his sake. The very chains and sufferings of Christ have glory in them. Hence Moses "esteemed the very reproaches of Christ greater riches than the treasures of Egypt," Hebrews 11:26. He saw an excellency in the very worst things of Christ, his reproaches and sufferings, as made him leap out of his honors and riches, into them. He did not, (as one saith) only endure the reproaches of Christ, but counted them treasures. To be reckoned among his honors and things of value. So Thuanus reports of Ludovicus Marsacus, a noble knight of France, when he was led with other martyrs, that were bound with cords, to execution; and he for his dignity was not bound, he cried, give me any chain too, let me be a knight of the same orders. Disgrace itself is honorable, when it is endured for the Lord of Glory. And surely there is (as one phraseth it) a little paradise, a young heaven, in sufferings for Christ. If there were nothing else in it, but that they are endured on his account, it would richly reward all we can endure for him; but if we consider how exceeding kind Christ is to them, that count it their glory to be abased for him; that though he be always kind to his people, (yet if we may so speak) he overcomes himself in kindness, when they suffer for him; it would make men in love with his reproaches.

Inference 5. If Christ sat not down to rest in heaven, till he had finished his work on earth; then it is in vain for us to think of rest, till we have finished our work, as Christ also did his.

How willing are we to find rest here! To dream of that, which Christ never found in this world, nor any ever found before us. Oh, think not of resting, till you have done working and done sinning. Your life and your labors must end together. "Write (saith the Spirit) blessed are the dead that die in the Lord, for they rest from their labors," Revelation 14:13.

Here you must have the sweat, and there the sweet. It is too much to have two heavens. Here you must be content to dwell in the tents of Cedar, hereafter you shall be within the curtains of Solomon. Heaven is the place of which it may be truly said, that there the weary be at rest. Oh think not of sitting down on this side heaven. There are four things will keep the saints from sitting down on earth to rest, viz. grace, corruption, devils and wicked men.

FIRST, Grace will not suffer you to rest here. Its tendencies are beyond this world. It will be looking and longing for the blessed hope. A gracious person takes himself for a pilgrim, seeking a better country, and is always suspicious of danger in every place and state. It is still beating up the sluggish heart with such language as that, Micah 2:10. "Arise, depart, this is not thy rest, for it is polluted." Its further tendencies and continual jealousies, will keep you from sitting long still in this world.

SECONDLY, Your corruptions will keep you from rest here. They will continually exercise your spirits, and keep you upon your watch. Saints have their hands filled with work by their own hearts every day. Sometimes to prevent sin; and sometimes to lament it. And always to watch and fear, to mortify and kill it. Sin will not long suffer you to be quiet, Romans 7:21, 22, 23, 24.

And if a bad heart will not break your rest here, then, THIRDLY, There is a busy devil will do it. He will find you work enough with his temptations and suggestions, and except you can sleep quietly in his arms as the wicked do, there is no rest to be expected. "Your adversary, the devil, goes about as a roaring lion, seeking whom he may devour; whom resist," 1 Peter 5:8.

FOURTHLY, Nor will his servants and instruments let you be quiet on this side heaven. *Their very name speaks their turbulent disposition.

"My soul, (saith the holy man) is among lions, and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows," Psalm 57:4.

Well then, be content to enter into your rest, as Christ did into his. He sweat, then sat, and so must you.

Discourse 42. CHRIST'S ADVENT TO JUDGMENT, BEING THE FOURTH AND LAST DEGREE OF HIS EXALTATION, ILLUSTRATED AND IMPROVED.

And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. Acts 10:42.

Christ enthroned in the highest glory in heaven is there to abide for the effectual and successful government, both of the world, and of the church, until the number given him by the Father, before the world was, and purchased by the blood of the cross, be gathered in; and then comes the judgement of the great day, which will perfectly separate the precious from the vile; put the redeemed in full possession of the purchase of his blood in heaven, and "then shall he deliver up the kingdom to his Father, that God may be all in all." This last act of Christ, namely, his judging the world, is a special part of his exaltation and honor bestowed upon him, "because he is the Son of man," John 5:27. In that day shall his glory, as King, and absolute Lord, shine forth as the sun when it shines in its strength. Oh what an honor will it be to the man Christ Jesus, who stood arraigned and condemned at Pilate's bar, to sit upon the great white throne, surrounded with thousands, and ten thousands of angels! Men and devils waiting upon him to receive the final sentence from his mouth. In this will the glory of Christ's sovereignty and power be eminently and illustriously displayed before angels and men. And this is that great truth which he commanded to be preached and testified to the people, namely, that is it "he which is ordained of God to be the Judge of quick and dead".

Wherein we have four things to be distinctly considered, viz. The subject, object, fountain and truth of the supreme judiciary authority.

FIRST, The subject of it, Christ, it is he that is ordained to be Judge. Judgement is the act of the whole undivided Trinity. The Father and Spirit judge, as well as Christ, in respect of authority and consent, but is its the act of Christ, in respect of visible management and execution, and so it is his per proprietatem by propriety, the Father having conferred it upon him, as the Son of man; but not his per appropriationem, so as to exclude either the Father or Spirit from their authority, for they judge by him.

SECONDLY, The object of Christ's judiciary authority. The quick and dead, i.e. all that at his coming do live, or ever had lived. This is the Object personal. All men and women that ever sprang from Adam: all the apostate spirits that fell from heaven, and are reserved in chains to the judgement of this great day. And in this personal object, is included the real object, viz. All the actions, both secret and open, that ever they did, 2 Corinthians 5:5, Romans 2:16.

THIRDLY, The Fountain of this delegated authority, which is God the Father; for he has ordained Christ to be the Judge. "He is appointed", as the Son of man, to this honorable office and work. The word notes, a firm establishment of Christ in that office by his Father. He is now, by right of redemption, Lord and King. He enacts laws for government, then he comes to judge of men's obedience and disobedience to his laws.

FOURTHLY, and lastly, Here is the infallible truth, or unquestionable certainty of all this: "He gave us commandment to preach and testify it to the people." We had it in charge from his own mouth; and dare not hide it.

Hence the point of doctrine is plainly this: THAT OUR LORD JESUS CHRIST IS ORDAINED BY GOD THE FATHER TO BE THE JUDGE OF QUICK AND DEAD.

This truth stands upon the firm basis of scripture authority. You have it from his own hand, John 5:22. "The Father judges no man, but has committed all judgement to the Son," viz. in the sense before given. And so the apostle, Acts 17:31.

"He has appointed a day, in the which he will judge the world in righteousness, by the man whom he has ordained; whereof he has given assurance," etc. And again, Romans 2:16. "In the day when God shall judge the secrets of men by Jesus Christ." Three things will be opened here. First, The certainty of a judgement to come. Secondly, The quality and nature of it.

Thirdly, That it is a special part of Christ's exaltation to be appointed Judge in this day.

FIRST, The certainty of a judgement. This is a truth of firmer establishment than heaven and earth. It is no devised fable, no cunning artifice to keep the world in awe! but a thing as confessedly true as it is awfully solemn. For, FIRST, As the scriptures aforementioned (with these, 2 Corinthians 5:10. Ecclesiastes 12:14. Matthew 12:36 and many other, the true and faithful sayings of God) do very plainly reveal it; so the justice and righteousness of God require it should be so. For the Judge of all the earth will do right, Genesis 18:25.

Now righteousness itself requires that a difference be made betwixt the righteous and the wicked: "Say ye to the righteous it shall be well with him; woe to the wicked, it shall be ill with him," Isaiah 3:10. But no such distinction is generally and fully made betwixt one another in this world. Yea, rather the wicked prosper, and the righteous perish, there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness, Ecclesiastes 7:15. Yea, not only in, but for his righteousness, as it may be fairly rendered.

Here the "wicked devoureth the man that is more righteous than himself," Habakkuk 1:13. As the fishes of the sea, where the great and strong swallow up the small and weak. And even in courts of judicature, where the innocent might expect relief; there they often meet with the worst oppressions. How fairly and justly therefore does the wise man infer a judgement to come from this considerations, Ecclesiastes 3:16, 17, "I saw under the sun the place of judgement that wickedness was there, and the place of righteousness, that iniquity was there; I said in my heart, God shall judge the righteous and the wicked; for there is a time there for every purpose, and for every work," q.d. the judgement to come, is the only relief and support left to poor innocents, to quiet and comfort themselves withal. To the same purpose also is that, James 5:6, 7. "Ye have condemned and killed the just; and he does not resist you; be patient, therefore, brethren unto the coming of the Lord." It is confessed, that sometimes, God vindicates his providence against the Atheism of the world, by particular strokes upon the wicked; but this is but rare. And as the Father well observes, "if no sin were punished here, no providence would be believed; again, if every sin were openly punished here, no judgement hereafter could be expected."

Besides, SECONDLY, Man is a reasonable being, and every reasonable being, is an accountable being. He is a subject capable of moral government. His actions have a relation to a law. He is swayed by rewards and punishments. He acts by counsel, and therefore of his actions, he must expect to give an account, as it is Romans 14:12: "So then every one of us, shall give an account of himself to God." Especially if we add, that all the gifts of body, mind, estate, time, etc. are so many talents, concredited and betrusted to him by God, and every one of us has one talent at least; therefore a time to render an account for all these talents will come, Matthew 25:14, 15. We are but stewards, and stewards must give an account, in order whereto, there must be a great audit day.

THIRDLY, And what need we seek evidence of this truth, further than our own conscience? Lo, it is a truth engraven legibly upon every man's own breast. Every one has a kind of little tribunal, or privy sessions in his own conscience, which both accuses and excuses for good and evil, which it could never do, were there not a future judgement, of which it is now conscious to itself. In this court, records are now kept of all we do, even of our secret actions and thoughts, which never yet took air; but of no judgement, what need of records? Nor let any imagine, that this may be but the fruit of education and discourse. We have heard of such things, and so are scared by them. For if so, how comes it to obtain so universally? Who could be the author of such a common deception?

Reader, bethink thyself a little; if thou hast a mind (as one saith) to impose a lie upon all the world, what course wouldst thou take? How wouldst thou lay the design? Or why dost thou in this case imagine what thou knowest not how to imagine? It is evident that the very consciences of the Heathens, have these offices of accusing and excusing, Romans 2:15. And it is hard to imagine, (as an ingenious author speaks) that a general cheat should bow down the backs of all mankind, and induce so many doubts and fears, and troubles, amongst them; and give an interruption to the whole course of their corrupt living, and that there should be no account of it? And therefore it is undoubted that such a day will come. But I shall rather chose, in the Second Place, to open the nature and manner of this judgement, than to spend more time in proving a truth, that cannot be denied without violence offered to a man's own light. If then the question be, What manner of judgement will this be? I answer, FIRST, It will be a great and awful day. It is called the "judgement of the great day," Jude 6. Three things will make it so, the manner of Christ's coming; the work he comes about; and the issues, or events of that work.

The manner of Christ's coming, will be awfully solemn, "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, with the trump of God, and the dead in Christ shall rise first. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air," etc. 1 Thessalonians 4:16, 17.

Here Christ breaks out of heaven, with the shouts of angels, "en keleusmai", it signifies such a shout, saith one, as is to be heard among seamen, when after a long and dangerous voyage, they first descry land, crying aloud, with united voices, a shore, a shore. As the poet describes the Italians, when they saw their native country, "lifting up their voices, and making the heavens ring again with Italy, Italy: or as armies shout when the signal of battle is given." Above all which (as some expound it) shall the voice of the Archangel be distinctly heard. And after this shout, the trump of God shall sound. By this tremendous blast, sinners will be affrighted out of their graves; but to the saints, it will carry no more terror, then the roaring of cannons, when armies of friends approach a besieged city, for the relief of them that are within it. The dead being raised, they shall be gathered before the great throne on which Christ shall sit in his glory; and there be divided exactly to the right and left hand of Christ, by the angels. Here will be the greatest assembly that ever met. Where Adam may see his numerous offspring, even as the sand upon the sea shore, which no man can number.

And never was there such a perfect division made, (how many divisions soever have been in the world) none was ever like it. The saints in this great Oecumenical assize (as the author stiles it) shall meet the Lord in the air, and there the Judge shall sit upon the throne, and all the saints shall be placed upon bright clouds, as on seats or scaffolds round about him; the wicked remaining below upon the earth, there to receive their final doom and sentence.

These preparatives will make it awful; and much more will the work itself, that Christ comes about, make it so. For it is "to judge the secrets of men," Romans 2:16. To sever the tares from the wheat; to make every man's whites and blacks appear; and according as they are found in that trial, to be sentenced to their everlasting and immutable states. Oh what a solemn thing is this! And no less will the execution of the sentence on both parts make it a great and solemn day. The heart of man cannot conceive what impressions the voice of Christ, from the throne, will make, both upon believers, and unbelievers.

Imagine Christ upon his glorious throne, surrounded with myriads and legions of angels, his royal guard; a poor unbeliever trembling at the bar; an exact scrutiny made into his heart and life; the dreadful sentence given; and then a cry; and then his delivering him over to the executioners of eternal vengeance, never, never, to see a glimpse of hope or mercy any more.

Imagine Christ, like the general of an army, mentioning with honor, on the head of all the hosts of heaven and earth, all the services that the saints have done for him in this world: then sententially justifying them by open proclamation; then mounting with him to the third heavens, and entering the gates of that city of God, in that noble train of saints and angels intermixed; and so forever to be with the Lord. Oh, what a great day must this be!

SECONDLY, As it will be awful and solemn judgement, so it will be a critical and exact judgement, every man will be weighed to his ounces and drachms. The name of the judge is "Kardiognoses", the Searcher of hearts.

The judge has eyes as flames of fire, which pierce to the dividing of the heart and reins. It is said, Matthew 12:36. That men shall then "give an account of every idle word that they shall speak." It is a day that will perfectly fan the world. No hypocrite can escape; Justice holds the balances in an even hand: Christ will go to work so exactly, that some divines of good note think, the day of judgement will last as long as this day of the gospel's administration has lasted, or shall last.

THIRDLY, it will be an universal judgement, 2 Corinthians 5:10. "We must all appear before the judgement seat of Christ." And Romans 14:12. "Every one of us shall give an account of himself to God." Those that were under the law, "and those that having no law, were a law to themselves," Romans 2:12. Those that had many talents, and he that had but one talent, must appear at this bar; those that were carried from the cradle to the grave, with him that stooped forage: the rich, and poor; the father, and the child; the master, and servant; the believer, and the unbeliever, must stand forth in that day. "I saw the dead, both small and great, stand before God, and the books were opened," Revelation 20:12.

FOURTHLY, It will be a judgement full of convictive clearness. All things will be so sifted to bran, (as we say), that the sentence of Christ, both on saints and sinners, shall be applauded. "Righteous art thou, Oh Lord, because thou hast judged thus." His judgements will be as the light that goes forth.

So that those poor sinners whom he will condemn, shall be first "autokatakritoi", self condemned. Their own consciences shall be forced to confess, that there is not one drop of injustice in all that sea of wrath, into which they are to be cast.

FIFTHLY, and lastly, It will be a supreme and final judgement, from which lies no appeal. For it is the sentence of the highest, and only Lord. "For as the ultimate resolution of faith is into the word and truth of God, so the ultimate resolution of justice is into the judgement of God." This judgement is supreme and imperial. For Christ is the only Potentate, 1 Timothy 6:5, and therefore the sentence once passed, its execution is infallible. And so you find it in that judicial process, Matthew 25: ult. just after the sentence is pronounced by Christ, it is immediately added, "these shall go away into everlasting punishment, but the righteous into life eternal." This is the judgement of the great day.

THIRDLY, In the last place, I must inform you, that God, in ordaining Christ to be the Judge, has very highly exalted him. This will be very much for his honor: for in this, Christ's royal dignity will be illustrated, beyond whatever it was since he took our nature, till that day; now he will appear in his glory.

For, FIRST, This act of judging pertaining properly to the kingly office, Christ will be glorified as much in his kingly office, as he has been in either of the other. We find but some few glimpses of the kingly office, breaking forth in this world: as, his riding with Hosannas into Jerusalem; his whipping the buyers and sellers out of the temple, his title upon the cross, etc. But these were but faint beams: Now that office will shine in its glory, as the sun in the midst of the heavens. For what were the Hosannas of little children, in the streets of Jerusalem, to the shouts and acclamations of thousands of angels, and ten thousands of saints? what was his whipping the profane out of the temple, to his turning the wicked into hell, and sending his angels to gather out of his kingdom every thing that offendeth? what was a title written be his judge, and fixed on the ignominious tree, to the name that shall now be seen on his vesture, and on his thigh, King of kings, and Lord of lords.

SECONDLY, This will be a display of his glory in the highest, before the whole world. For they will be present at once, and together, all the inhabitants of heaven, and earth, and hell; angels must be there to attend and minister; those glittering courtiers of heaven must attend his person; so that heaven will, for a time, be left empty of all its inhabitants: men and devils must be there to be judged: and before this great assembly, will Christ appear in royal Majesty. He will, (to allude to that text, Isaiah 24:23.) reign before his ancients gloriously. "For he will come to be glorified in his saints, and to be admired in all them that believe," 2 Thessalonians 1:10.

The inhabitants of the three regions, heaven, earth and hell, shall then rejoice, or tremble before him, and acknowledge him to be supreme Lord and King.

THIRDLY, This will roll away forever the reproach of his death: for Pilate and the High-priest, that judged him at their bars, shall now stand quivering at his bar; with Herod that set him at nought, the soldiers and officers that traduced and abused him: there they that reviled him on the cross, wagging their heads, will stand, with trembling knees, before his throne. For "every eye shall see him, and they also that pierced him,"

Revelation 1:7. Oh what a contemptible person was Christ in their eyes once? As a worm, and no man. Every vile wretch could freely tread and trample on him; but now such will be the brightness of his glory, such the awful beams of majesty, that the wicked shall not stand in his presence, or "be able to rise up," (as that word imports, Psalm 1:5.) "before him." So that this will be a full and universal vindication of the death of Christ, from all that contempt and ignominy that had attended it. We next improve it.

Inference 1. Is Jesus Christ ordained of God to be the Judge of quick and dead? Great then is the security believers have, that they shall not be condemned in that day. Who shall condemn, when Christ is Judge? If believers be condemned in judgement, Christ must give sentence against them; yea, and they must condemn themselves too. I say, Christ must give sentence, for that is the proper and peculiar office of Christ. And, to be sure, no sentence of condemnation shall in that day be given by Christ against them.

For, FIRST, He died to save them, and he will never cross and overthrow the designs and ends of his own death. That cannot be imagined. Nay, SECONDLY, They have been cleared and absolved already. And being once absolved by divine sentence, they can never be condemned afterward. For one divine sentence cannot cross and rescind another. He justified them here in this world by faith: Declared in his word, (which shall then be the rule of judgement, Romans 2:16.) that "there is no condemnation to them that are in Christ," Romans 8:1.

And surely he will not retract his own word, and give a sentence quite cross to his own statute book, out of which he has told us that they shall be judged. Moreover, THIRDLY, The far greatest part of them will have passed their particular judgement, long, before that day, and being therein acquitted by God the Judge of all; and admitted into heaven upon the score and account of their justification; it cannot be imagined that Christ should now condemn them with the world.

Nay, FOURTHLY, He that judged them is their head, husband, friend, and brother: who loved them, and gave himself for them. Oh then, with what confidence may they go, even unto his throne? and say, with Job, "Though he try us as fire, we know we shall come forth as gold." We know that we shall be justified. Especially, if we add, that they themselves shall be the assessors with Christ in that day. And, (as a judicious author pertinently observes,) not a sentence shall pass without their votes. "So as that they may by faith not only look upon themselves as already in heaven, sitting with Christ, as a common person, in their right; but they may look upon themselves as judges already. So that if any sin should arise to accuse or condemn, yet it must be with their votes. And what greater security can they have than this, that they must condemn themselves, if they be condemned." No, it is not the business of that day to condemn, but to absolve and pronounce them pardoned and justified, according to the sentence of Acts 3:19. and Matthew 12:32. So that its must needs be a time of refreshing, (as all scriptures call it,) to the people of God. You that now believe, shall not come into condemnation, John 5:24. You that now judge yourselves, shall not be condemned with the world, 1 Corinthians 11:31, 32.

Inference 2. If Christ be ordained of God to be the Judge of quick and dead, how miserable a case will Christless souls be in at that day! They that are Christless now, will be speechless, helpless, and hopeless then.

How will their hands hang down, and their knees knock together! Oh what pale faces, quivering lips, fainting hearts, and roaring consciences will be among them in that day! Oh dreadful day! Oh astonishing sight! to see the world in a dreadful conflagration, the elements netting, the stars falling, the earth trembling, the judgement set, the prisoners brought forth; Oh who shall endure this day, but those that by union with Christ are secured against the danger and dread of it! Let me demand of poor Christ less souls, whom this day is like to take unawares, FIRST, Do you think it possible to avoid appearing, after that terrible citation is given to the world by the trump of God? Alas, how can you imagine it? is not the same power that revived your dust, able to bring you before the bar? There is a necessity that you must come forth, 2 Corinthians 5:10. "We (must) all appear." It is not in the sinner's choice, to obey the summons or not.

SECONDLY, If you must appear, are there no accusers, nor witnesses, that will appear against you, and confront you in the court? What think you, was Satan so often a tempter to you here, and will he not be an accuser there? Yes, nothing surer; for that was the main design of all his temptations.

What think you of your own consciences? are they not privy to your secret wickedness; do not they now sometimes whisper in your ears, what you care not to hear of? If they whisper now, they will thunder then, Romans 2:15, 16. Will not the Spirit accuse you, for resisting his motions, and stifling thousands of his convictions? Will not your companions in sin accuse you, who drew or were drawn by you to sin? Will not your teachers be your accusers? How many times have you made them complain, Lord, they are iron and brass, they have made their faces harder than a rock; they refuse to return. Will not your very relations be your accusers, to whom you have failed in all your relational duties? Yea, and every one whom you have tempted to sin, abused, defrauded, overreached; all these will be your accusers. So that it is without dispute, you will have accusers enough to appear against you.

THIRDLY, Being accused before Jesus Christ what will you plead for yourselves: will you confess, or will you deny the charge. If you confess, what need more? "Out of thine own mouth will I judge thee," saith Christ, Luke 19:22. If you deny, and plead not guilty, thy Judge is the searcher of hearts, and knows a11 things. So that it will not at all help thee to make a lie thy last refuge. This will add to the guilt, but not cover it.

FOURTHLY, If no defense or plea be left thee, then what canst thou imagine should retard the sentence? Why should not Christ go on to that dreadful work? "Must not the Judge of all the earth do right?" Genesis 18:25.

Must not you render to every man according to his deeds? 2 Corinthians 5:10. Yes, no question but he will proceed to that sentence, how terrible soever it be to you to think on it now, or hear it then.

FIFTHLY, To conclude, if sentence be once given by Christ against thy soul, what in all the world canst thou imagine should hinder the execution? will he alter the thing that is gone out of his mouth? No, Psalm 89:34. Dost thou hope he is more merciful and pitiful than so? Thou mistakes, if you expect mercy out of that way in which he dispenses it. There will be thousands, and ten thousands that will rejoice in, and magnify his mercy then; but they are such as obey his call, repented, believed, and obtained union with his person here; but for unbelievers, it is against the settled law of Christ, and constitution of the gospel, to show mercy to the despisers of it. But it may be, you think your tears, your cries, your pleadings with him, may move him; these indeed might have done somewhat in time, but they come out of season now. Alas, too late. What the success of such pleas and cries will be, you may see if you will but consult two scriptures, Job 27:8, 9.

"What is the hope of the hypocrite, though he has gained, when God taketh away his soul? Will God hear his cry when trouble comes upon him?" No. And Matthew 7:22: "Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name have done many wonderful works? And then will I profess unto them, I never knew you; depart from me ye that work iniquity." And must it come to this dismal issue with you indeed? God forbid it should.

Oh then, Inference 3. If Christ be appointed of God to be the Judge of all, how are all concerned to secure their interest in him, and therein an eternal happiness to their own souls, by the work of regeneration? Of all the business that men and women have in this world, there is none so solemn, so necessary, and important as this. Oh, my brethren, this is a work, able to drink up your spirits, while you do but think of the consequence of it.

Summon in then thy self-reflecting and considering powers: get alone, reader, and, forgetting all other things, ponder with thyself this deep, dear, eternal concernment of thine. Examine the state of thy own soul. Look into the scriptures, then into thine own heart, and then to heaven, saying, Lord, let me not be deceived in so great a concernment to me as this. Oh let not the trifles of time wipe off the impressions of death, judgement, and eternity from thy heart. Oh that long word (Eternity,) that it might be night any day with thee; that the awe of it may be still upon thy Spirit.

A gentlewoman of this nation, having spent the whole afternoon, and a great part of the evening at cards, in mirth and jollity, came home late at night, and finding her waiting gentlewoman reading, she looked over her shoulder upon the book, and said, Poor melancholy soul, why dost thou sit here poring so long upon thy book? That night she could not sleep, but lay sighing and weeping; her servant asked her once and again what ailed her; at last she burst out into tears, and said, Oh! it was one word that I cast my eye upon in thy book, that troubles me; there I saw that word Eternity. How happy were I, if I were provided for eternity! Sure it concerns us, seeing we look for such things, to be diligent that we may be found of him in peace. Oh let not that day come by surprisal upon you. Remember, that as death leaves, so judgement will find you.

Inference 4. Is Jesus Christ appointed Judge of quick and dead, then look to it, all you that hope to be found of him in peace, that you avoid those sins, and live in the daily practice of those duties, which the consideration of that day powerfully persuades you to avoid or practice. For it not only presses to holiness in actu primu, in the being of it; but in actu secondo, in the daily exercise and practice of it. Do you indeed expect such a day?

Oh then, FIRST, See you be meek and patient under all injuries and abuses for Christ's sake. Avenge not yourselves, but leave it to the Lord, who will do it. Do not anticipate the work of God. "Be patient, my brethren, to the coming of the Lord," James 5:7,8, 9.

SECONDLY, Be communicative, public-hearted Christians, studying and devising liberal things, for Christ's distressed members; and you shall have both an honorable remembrance of it, and a full reward of it in that day, Matthew 25:34, 35.

THIRDLY, Be watchful, and sober, keep the golden bridle of moderation upon all your affections; and see that you be not overcharged with the cares and love of this present life, Luke 21:34, 35. Will you that your Lord come and find you in such a posture? "Oh let your moderation be known unto all, the Lord is at hand," Philippians 4:5.

FOURTHLY, Improve all your Master's talents diligently and carefully. Take heed of the napkin, Matthew 25:14, 18. Then must you make up your account for them all.

FIFTHLY, But, above all, be sincere in your profession. Let your hearts be found in God's statutes, that you may never be ashamed; for this day will be the day of manifestation of all hidden things. And nothing is so secret, but that day will reveal it, Luke 12:1, 2, 3. "Beware of hypocrisy; for there is noting covered, which shall not be revealed; neither hid, that shall not be made known." Thus I have finished, through divine aids, the whole doctrine of the impetration of redemption by Jesus Christ; we shall wind up the whole in a general exhortation, and I have done.

And now, to close up all, let me persuade all those for whom the dear Son of God came from he blessed bosom of the Father; assumed flesh; brake, by the strength of his own love, through all discouragements and impediments; laid down his own life a ransom for their souls; for whom he lived, died, rose, ascended, and lives forever in heaven to intercede; to live wholly to Christ, as Christ lived and died wholly for them.

Oh brethren, never was the heathen world acquainted with such arguments to deter them from sin; never acquainted with such motives to urge them to holiness, as I shall this day acquaint you with. My request is, to give up both your hearts and lives to glorify the Father, Son, and Spirit, whose you are, by the holiness and heavenliness of them. Other things are expected tram you than from other men. See that you turn not all this grace that has sounded in your ears into wantonness. Think not because Christ has done so much for you, you may sit still; much less indulge yourselves in sin, because Christ has offered up such an excellent sacrifice for the expiation of it. No, though Christ came to be a curse, he did not come to be a cloak for your sins. "If one died for all then were all dead; that they that live, should not henceforth live to themselves, but to him that died for them," 2 Corinthians 5:15.

Oh keep your lives pure and clean. Do not make fresh work for the blood of Christ every day. "If you live in the Spirit, see that you walk in the Spirit, Galatians 5:25, i.e. (saith Cornelius a Lapide very solidly) "Let us shape and order our lives and actions according to the dicates, instinct, and impulses of the Spirit, and of that grace of the Spirit put within us, and planted in our hearts, which tendeth to practical holiness." Oh let the grace which is in your hearts, issue out into all your religious, civil, and natural actions. Let the faith that is in your hearts appear in your prayers; the obedience of your hearts in hearing; the meekness of your hearts in suffering; the mercifulness of you hearts in distributing; the truth and righteousness of your hearts in trading; the sobriety and temperance of your hearts in eating and drinking. These be the fruits of Christ's sufferings indeed, they are sweet fruits. Let grace refine, ennoble, and elevate all your actions; that you may say, "Truly our conversation is in heaven." Let grace have the ordering of your tongues, and of your hands; the mounding of your whole conversation. Let not humility appear in some actions, and pride in others; holy seriousness in some companies, and vain frothiness in others.

Suffer not the fountain of corruption to mingle with, or pollute the streams of grace. Write as exactly as you can, after your copy, Christ. Oh, let there not be (as one well expresses it) here a line, and there a blank; here a word, and there a blot. One word of God, and two of the world. Now a spiritual rapture, and then a fleshly frolic. This day an advance towards heaven, and to-morrow a slide back again towards hell. But be you in the fear of the Lord all the day long. Let there be a due proportion betwixt all the parts of your conversation.

Approve yourselves the servants of Christ in all things. "By pureness, by knowledge, by long suffering, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness, on the right hand, and on the left," 2 Corinthians 6:6.

See then how accurately you walk. Cut off occasion from them that desire occasion; and in well doing commit yourselves to God, and commend religion to the world. That this is your great concernment and duty, I shall evidence to your consciences, by these following considerations. That of all persons in the world, the redeemed of the Lord are most obliged to be holy; most assisted for a life of holiness; and that God intends to make great use of their lives, both for the conviction and conversion of others.

Consider, First, God has more obliged them to live pure and strict lives. I know the command obliges all men to it, even those that cast away the cords of the commands, and break Christ's bonds asunder, are yet bound by them; and cannot plead a dispensation to live as they do. Yea, and it is not unusual for them to feel the obligations of the command upon their consciences, even when their impetuous lusts hurry them on to the violation of them; but there are special ties upon your souls, that oblige you to holiness more than others. Many special and peculiar engagements you are under. First, from God. Secondly, from yourselves. Thirdly, from your brethren. Fourthly, from your enemies.

FIRST, God has peculiarly obliged you to purity and strictness of life. Yea, every Person in the blessed Trinity has cast his cord over your souls, to bind up your hearts and lives to the most strict and precise obedience of his commands. The Father has obliged you, and that not only by the common tie of creation, which is yet of great efficacy in itself; for, is it reasonable that God should create and form so excellent a piece, and that it should be employed against him? That he should plant the tree, and another eat the fruit of it? But, besides this common engagement, he has obliged you to holiness of life.

FIRST, By his wise and merciful designs and counsels for your recovery and salvation by Jesus Christ. It was he that laid the corner-stone of your salvation with his own hands. The first motion sprang out of his breast. If God had not designed the Redeemer for you, the world had never seen him; he had never left that sweet Bosom for you. It was the act of the Father to give you to the Son to be redeemed, and then to give the Son to be a Redeemer to you. Both of them stupendous and astonishing acts of grace.

And in both God acted as a most free Agent. When he gave you to Christ before the beginning of time, there was nothing out of himself that could in the least move him to it. When the Father, Son, and Spirit sat (as I may say) at the council-table, contriving and laying the design for the salvation of a few out of many of Adam's degenerate offspring, there was none came before him to speak one word for thee; but such was the divine Pleasure to insert thy name in that catalogue of the saved. Oh how much owest thou to the Lord for this. And what an engagement does it leave upon thy soul, to obey, please, and glorify him?

SECONDLY, By his bountiful remunerations of your obedience, which have been wonderful. What service didst thou ever perform for him, for which he has not paid thee a thousand times more than it is worth. Didst thou ever seek him diligently, and not find him a bountiful rewarder? none seek him in vain, unless such only as seek him vainly, Hebrews 11:6. Didst thou ever give a cup of cold water in the name of a disciple, and not receive a disciple's reward? Matthew 10:42. Hast thou not found inward peace and comfort flowing into thy soul, upon every piece of sincere obedience! Oh what a good Master do saints serve? You that are remiss and inconstant in your obedience, you that are heartless and cold in duties; hear how your God expostulates with you, Jeremiah 2:31, "Have I been a wilderness to Israel, or a land of darkness?" q.d. Have I been a hard Master to you? Have you any reason to complain of me? To whomsoever I have been strait handed, surely I have not been so to you. Are fruits of sin like fruits of obedience? Do you know where to find a better Master? Why then are you so shuffling and inconstant, so sluggish and remiss in my work? Surely God is not behind-hand with any of you. May you not say with David, Psalm 119:56. "This I had, because I kept thy precepts." There are fruits in holiness, even present fruit. It is a high favor to be employed for God.

Reward enough that he will accept any thing thou dost. But to return every duty thou representest to him with such comforts, such quickening, such inward and outward blessings into thy bosom, so that thou mayest open the treasury of thine own experiences, view the variety of encouragements and tokens of his love, at several times received in duties; and say, this I had, and that I had, by waiting on God, and serving him. Oh what an engagement is this upon thee to be ever abounding in the work of the Lord! Though thou must not work for wages; yet God will not let thy work go unrewarded. For he is not unrighteous to forget your work and labor of love.

THIRDLY, Your Father has further obliged you to holiness and purity of life, by signifying to you (as he has frequently done) thee great delight and pleasure he hath therein. He hath told you, "that such as are upright in the way are his delight," Proverbs 11:20. That he would not have you forget to do good, and to communicate, for with such sacrifices he is well pleased," Hebrews 13:16. You know you cannot "walk worthy of the Lord to all pleasing, (excepts ye be fruitful in every good word and work," Colossians 1:10. And oh, what a bond is this upon you to live holy lives! Can you please yourselves in displeasing your Father? If you have the hearts of children in you, sure you cannot. Oh, you cannot grieve his Spirit by loose and careless walking, but you must grieve your own spirits too. How many times has God pleased you, gratified and contented you, and will you not please and content him? This mercy you have asked of him, and he gave it, that mercy and you were not denied; in many things the Lord has wonderfully condescended to please you, and now there is but one thing that he desires of you, and that most reasonable, yea, beneficial for you, as well as pleasing to him. Philippians 1:27: "Only let your conversation be as becometh the gospel of Jesus Christ." This is the one thing, the great and main thing he expects from you in this world, and will not you do it? Can you expect he should gratify your desires, when you make no more of grieving and displeasing him? Well, if you know what will please God, and yet resolve not to do it, but will rather please your flesh, and gratify the devil than him; pray pull off your wizards, fall into your own rank among hypocrites, and appear as indeed you are.

FOURTHLY, The Father hath further obliged you to strictness and purity of conversation, by his gracious promises made to such as so walk. He has promised to do great things for you, if you will but do this one thing for him. If you will "order your conversation aright," Psalm 50. He will be your sun and shield, if you walk before him and be upright, Genesis 15:1, "He will give grace and glory, and no good thing will he withhold from him that walketh uprightly," Psalm 84:11. And he promises no more to you, than he has made good to others, that have thus walked, and stands ready to perform to you also. If you look to enjoy the good of the promise, you are obliged by all your expectations and hopes to order your lives purely and uprightly. This hope will set you on work to purge your lives, as well as your hearts, from all pollutions, 2 Corinthians 7:1, "Having these promises, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God."

FIFTHLY, Yea, He hath yet more obliged you to strict and holy lives, by his confidence in you, that you will thus walk and please him. He expresseth himself in scripture, as one that dares trust you with his glory, knowing that you will be tender of it, and dare do no otherwise. But if a man repose confidence in you, and trust you with his concerns, it greatly obliges you to be faithful. What an engagement was that upon Abraham to walk uprightly, when God said of him, Genesis 18:19, "I know him, that he will commend his children, and his household after him, and they shall keep the way of the Lord," q.d. as for this wicked generation, whom I will speedily consume in my wrath, I know they regard not my laws, they will trample my commands under their feet, they care not how they provoke me, but I expect other things from Abraham, and I am confident he will not fail me. I know him, he is a man of another spirit, and what I promise myself from him, he will make good.

And to the like purpose is that in Isaiah 63:7: "I will mention the loving-kindness of the Lord, and the praises of the Lord; according to all that the Lord has bestowed on us, and the great goodness towards the house of Israel, which he has bestowed on them, according to his mercies, and according to the multitude of his loving kindnesses. For he said, Surely they are my people, children that will not lie, (or fail me:) so he was their Savior." Here you have an ample account of the endearing mercies of God to that people, ver. 7. and the Lord's confident expectations of suitable returns from them, ver. 8. I said, i.e. (speaking after the manner of men in like cases) I made a full account, that after all these endearments and favors bestowed upon them, they would not offer to be disloyal and false to me. I have made them sure enough to myself, by so many bonds of love. Like to which is that expression, Zephaniah 3:7. "I said, surely thou wilt fear me, thou wilt receive instruction." Oh! how great are the expectations of God from such as you! I know Abraham, there is no doubt of him! And again, they are children that will not lie, i.e. they will not fallere fidem datam, break their covenant with me. Or they are my people that will not shrink, as Mr. Coverdale well translates, filii non negantes, such as will be true to me, and answer their covenant-engagements. And again, surely thou wilt fear me, thou wilt receive instruction. And shall not all this engage you to God?

What! Neither the ancient and bountiful love of God, in contriving your redemption from eternity, nor the bounty of God, in rewarding all and every piece of service you have done for him? Nor yet the pleasure he takes in your obedience and upright walking? nor the encouraging promises he has made thereto, nor yet his confident expectations of such a life from you, whom he has so many ways obliged and endeared to himself? Will you forget your ancient friend, condemn his rewards, take no delight or care to please him? Slight his promises, and deceive and fail his expectations? "Be astonished, Oh ye heavens, at this! and be horribly afraid." Consider how God the Father has fastened this fivefold cord upon your souls, and show yourselves Christians; yea, to use the prophet's words, Isaiah 46:8: "Remember this, and show yourselves men."

SECONDLY, You are further engaged to this precise and holy life, by what the Son has done for you; is not this pure and holy life the very aim, and next end of his death? Did he not shed his blood to "redeem you from your vain conversations?" 1 Peter 1:18. Was not this the design of all his sufferings? "That being delivered out of the hands of your enemies, you might serve him in righteousness and holiness all the days of your life," Luke 1:74, 75. And is not the apostle's inference, 2 Corinthians 5:14, 15, highly reasonable? "If one died for all, then were all dead, and that he died for all, that they which live, should not henceforth live to themselves, but to him that died for them."

Did Christ only buy your persons, and not your services also? No, whoever has thy time, thy strength, or any part of either, I can assure thee, Christian, that Christ has paid for it, and thou givest away what is none of thine own to give. Every moment of thy time is his, every talent, whether of grace or nature, is his; and dost thou defraud him of his own? Oh, how liberal are you of your precious words and hours, as if Christ had never made a purchase of them! Oh think of this, when thy life runs muddy and foul. When the fountain of corruption flows out at thy tongue, in idle frothy discourses; or at thy hand, in sinful unwarrantable actions? Does this become the redeemed of the Lord? Did Christ come from the bosom of his Father for this? Did he groan, sweat, bleed, endure the cross, and lay down his life for this? Was he so well pleased with all his sorrows and sufferings, his pangs and agonies, upon the account of that satisfaction he should have in seeing the travail of his soul? Isaiah 53:11.

It is as if he had said, "Welcome death, welcome agonies, welcome the bitter cup and heavy burden; I cheerfully submit to all this. These are travailing pangs indeed, but I shall see the beautiful birth at last. These throws and agonies shall bring forth many lovely children to God; I shall have joy in them, and glory from them, to all eternity. This blood of mine, these sufferings of mine, shall purchase to me the persons, duties, services, and obedience of many thousands that will love me, and honor me, serve me, and obey me, with their souls and bodies which are mine." And does not this engage you to look to your lives, and keep them pure? Is not every one of Christ's wounds a mouth open to plead for more holiness, more service, and more fruit from you? Oh! what will engage you if this will not?

But, THIRDLY, This is not all; as a man when he weigheth a thing, casteth in weight after weight, till the scales are counterpoised; so does God cast in engagement after engagement, and argument upon argument, till thy heart, Christian, be weighed up and won to this heavenly light. And therefore, as Elihu said to Job, chap. 36:22, "Suffer me a little, and I will show thee what I have yet to speak on God's behalf." Some arguments have already been urged on the behalf of the Father and Son, for purity and cleanness of life; and next I have something to plead on the behalf of the Spirit. I plead now on his behalf, who has so many times helped you to plead for yourselves with God. He that has so often refreshed, quickened, and comforted you, he will be quenched, grieved, and displeased by an impure, loose, and careless conversation; and what will you do then? Who shall comfort you when the Comforter is departed from you? When he that should relieve your souls is far off? Oh, grieve not the holy Spirit of God by which you are sealed, to the day of redemption, Ephesians 4:30.

There is nothing grieves him more than impure practices, for he is a holy Spirit. And look, as water damps and quenches the fire, so does sin quench the Spirit, 1 Thessalonians 5:19. Will you quench the warm affections and burning desires which he has kindled in your bosoms? If you do, it is a question whether ever you may recover them again to your dying day. The Spirit has a delicate sense. It is the most tender thing in the whole world. He feels the least touch of sin, and is grieved when thy corruptions within are stirred by temptations, and break out to the defiling of thy life; then is the holy Spirit of God, as it were, made sad and heavy within thee. As that word "me lukeite" in Ephesians 4:30 may be rendered. For thereby thou resistest his motions, whereby in the way of a loving constraint he would lead and guide thee in the way of thy duty; yea, thou not only resistest his motions, but crossest his grand design, which is to purge and sanctify thee wholly, and build thee up more and more to the perfection of holiness. And when thou thus forsakes his conduct, and crossest his design in thy soul, then does he usually withdraw as a man that is grieved by the unkindness of his friend.

He draws in the beams of his evidencing and quickening grace, withholds all his divine cordials, and saith, as it were, to the unkind and disingenuous soul, "Hast thou thus requited me, for all the favors and kindnesses thou hast received from me? Have Iquickened thee, when thou was dead in transgressions? Did I descend upon thee in the preaching of the gospel, and communicate careless life, even the life of God, to thee; leaving others in the state of the dead? Have I shed forth such rich influences of grace and comfort upon thee? Comforting thee in all thy troubles, helping thee in all thy duties; satisfying thee in all thy doubts and perplexities of soul; saving thee, and pulling thee back from so many destructive temptations and dangers? What had been thy condition, if I had not come unto thee? Could the world have converted thee without me? Could teachers, could angels, have done that for thee which I did? And when I had quickened thee, and made thee a living soul, what couldst thou have done, without my exciting and assisting grace? Couldst thou go on in the way of duty, if I had not led thee? How wouldst thou have waded through the deeps of spiritual troubles, if I had not borne thee up? Whither had the temptations of Satan and thine own corruptions carried thee before this day, if I had not stood thy Friend, and come in for thy rescue in the time of need? Did I ever fail thee in thy extremities? Did I ever leave thee in thy dangers? Have I not been tender over thee, and faithful to thee? And now, for which of all these kindnesses, dost thou thus wrong and abuse me? Why hast thou wounded me thus by thy unkindness? Ah! thou hast ill requited my love!

And now thou shalt eat the fruit of thy doings. Let thy light now be darkness; thy songs turned into cowlings; the joy of thine heart, the light of thine eyes, the health of thy countenance, even the face of thy God, and the joy of salvation, be hid from thee." This is the fruit of careless and loose walking. To this sad issue it will bring thee at last, and when it is come to this, thou shalt go to ordinances, and duties, and find no good in them; no life-quickening comfort there. When thy heart which was wont to be enlarged, and flowing, shall be clung up and dry; when thou shalt kneel down before the Lord, and cry, as Elisha, when with the mantle of Elijah, he smote the water, "Where is the Lord God of Elijah?" So thou, where is the God of prayer? Where is the God of duties? But there is no answer: when like Samson, thou shalt go forth and shake thyself, as at other times; but thy strength is gone; then tell me, what thou hast done in resisting, quenching, and grieving the Holy Spirit of God by impure and offensive practices? And thus you see what engagements lie upon you from the Spirit also to walk uprightly, and keep the issues of life pure. I could willingly have enlarged myself upon this last branch, but that a judicious hand has lately improved this argument, to which I shall refer the reader. Thus God has obliged you to circumspect and holy lives.

SECONDLY, You are under great engagements to keep your lives pure; even from yourselves, as well as from your God. As God has bound you to purity of conversation, so you have bound yourselves. And there are several things in you, and done by you, which wonderfully increase, and strengthen your obligations to practical holiness.

FIRST, Your clearer illumination is a strong bond upon your souls, Ephesians 5:8, "Ye were sometimes darkness, but now ye are light in the Lord; walk as children of the light." You cannot pretend, or plead ignorance of your duty. You stand convinced in your own consciences before God, that this is your unquestionable duty. Christians, will you not all yield to this? I know you readily yield. We live, indeed, in a contentious, disputing age. In other things, our opinions are different. One Christian is of this judgement, another of that: but does he deserve the name of a Christian that dare once question this truth? In this we all meet and close in oneness of mind and judgement, that it is our indisputable duty to live pure, strict, and clean lives.

"The grace of God, which has appeared to you, has taught you this truth clearly, and convincingly," Titus 2:11, 12. "You have received how you ought to walk, and to please God," 1 Thessalonians 4:1.

Well then, this being yielded, the inference is plain and undeniable, that you cannot walk as others, in the vanity of their mind; but you must offer violence to your own light. You cannot suffer the corruptions of your hearts to break forth into practice, but you must slight, and put by the notices and rebukes of your own consciences, James 4:17. "He that knoweth to do good, and does it not, to him it is sin." Yea, sin with a witness. Aggravated sin. Sin of a deeper tincture than that of Heathens. Sin that sadly wastes and violates conscience. Certainly, whoever has, you have no cloak for your sin.

Light and lust struggling together, great light and strong lusts: these make the soul a troubled sea that cannot rest. Oh, but when masterless lusts overbear conscience, this impresses horror upon the soul. This brake David's heart, Psalm 51:6. "Thou hast put knowledge in my inner part", q.d. Ah Lord, I went against the rebukes of conscience, to the commission of this sin. I had a watchful light set up within me. I knew it was sin. My light endeavored lovingly to restrain me, and I thrust it aside. Besides, what pleasure in sin can you have? Indeed, such as for want of light know not what they do, or such, whose consciences are seared, and past feeling; they may seek a little pleasure (such as it is) out of sin: but what content or pleasure can you have, so long as your light is ever breaking in upon you, and smiting you for what you do? This greatly increases your obligation to a precise, holy life.