The Fountain of Life

DOCT. That our Lord Jesus Christ, by the Almighty power of his own God-head, revived, and rose from the Dead; to the terror and consternation of his enemies, and the unspeakable consolation of Believers.

That our Lord Jesus Christ, though laid, was not lost in the Grave; but the third day revived and rose again, is a truth confirmed to us by many infallible proofs as Luke witnesseth, Act. 1.3. We have Testimonies of it both from heaven and earth, and both infallible. From Heaven we have the Testimony of Angels, and to the Testimony of an Angel all credit is due; for Angels are holy Creatures and cannot deceive us. The Angel tells the two Mary 's in the Text, he is risen. We have Testimonies of it from men, holy men, who were eye witnesses of this truth, to whom he showed himself alive by the space of forty days after his Resurrection by no less than nine solemn Apparitions to them. Sometime five hundred Brethren saw him at once, 1 Cor. 15.6. These were holy persons who durst not deceive, and who confirmed their Testimony with their blood. So that no point of Religion is of more confessed truth, and infallible certainty than this before us.

And blessed be God it is so. For if it were not, then were the Gospel in vain, 1 Cor. 15.14. Seeing it hangs the whole weight of our Faith, hope and salvation upon Christ as risen from the dead. If this were not so, then would the holy and divinely inspired Apostles be found false witnesses, 1 Cor. 15.15. For they all with one mouth constantly and to the death affirmed it. If Christ be not risen, then are believers yet in their sins, 1 Cor. 15.17. For our Justification is truly ascribed to the Resurrection of Christ, Rom. 4.25. While Christ was dying, and continued in the state of the dead, the price of our Redemption was all that while but in paying, the payment was completed when he revived and rose again. Therefore for Christ to have continued always in the state of the dead, had been never to have completely satisfi • d; hence the whole force and weight of our Justification depends upon his Resurrection. Nay had not Christ risen, the dead had perished, 1 Cor. 15.17. Even the dead who died in the Faith of Christ, and of whose salvation there now remains no ground to doubt. Moreover,

Had he not revived, and risen from the dead, how could all the Types that prefigured it have been satisfied? Surely they must have stood as insignificant things in the Scriptures, and so must all the predictions of his Resurrection, by which it was so plainly foretold. See Matth. 12.40. Luk. 24.46. Psal. 16.10. 1 Cor. 15.4.

To conclude, had he not risen from the dead how could he have been install'd in that glory whereof he is now possessed in heaven, and which was promised him before the world was upon the account of his death and sufferings. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead, and living, Rom. 14.9. And that in this state of dominion and glorious advancement, he might powerfully apply the virtues and benefits of his blood to us; which else had been as a precious Cordial spilled upon the ground.

So then, there remains no doubt at all of the certainty of Christ's Resurrection, it was so, and upon all accounts it must needs be so, for you see how great a weight the Scriptures hang upon this nail. And blessed be God it's a nail fastened in a sure place. I need spend no more words to confirm it, but rather choose to explain and open the nature and manner of his Resurrection, which I shall do by showing you four or five properties of it. And the first is this.

First, Christ rose from the dead with awful Majesty. So you [] find it in Matth. 28.2, 3, 4. And behold there was a great Earthquake, for the Angel ef the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it; his countenance was like lightning, and his raiment white as Snow, and for fear of him the Keepers did shake, and became as dead men. Human infirmity was not able to bear such heavenly Majesty as attended the business of that morning. Nature • ank under it. This Earthquake was as one calls it, Triumphale Signum. A sign of Triumph or token of Victory given by Christ not only to the Keepers and the neighbouring City, but to the whole world, that he had overcome Death in its own dominions, and like a conqueror lifted up his head above all his enemies. So when the Lord fought from heaven for his people, and gave them a glorious, though but Temporal deliverance, see how the Prophe • ess drives on the triumph in that Rhetorical Song, Judge. 5.4, 5. Alluding to the most awful appearance of God, at the giving of the Law. Lord, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the Earth trembled, and the heavens droped, the clouds also droped water. The mountains melted before the Lord, even that Sinai, from before the lord God of Israel. Our Lord Jesus went out of the Grave in like manner and marched out of that bloody field with a pomp and Majesty becoming so great a conqueror.

[ .2] Secondly, And to increase the splendor of that day, and drive on the Triumph, his Resurrection was attended with the Resurrection of many of the Saints who had slept in their Graves till then, and then were awakened and raised to attend the Lord at his rising. So you read Matth. 27, 52, 53. And the Graves were opened, and many bodies of the Saints which slept arose, and came out of the Graves, after his Resurrection; and went into the holy City, and appeared unto many. This wonder was designed both to adorn the Resurrection of Christ, and to give a specimen or handsel of our Resurrection; which also is to be in the virtue of his. This indeed was the Resurrection of Saints, and none but Saints, the Resurrection of many Saints, yet it was but a special Resurrection, intended only to show what God will one day do for all his Saints. And for present to give Testimony of Christ's Resurrection from the dead. They were seen and known of many in the City, who doubtless never thought to have seen them anymore in this world. To inquire curiously as some do, who they were, what discourse they had with those to whom they appeared, and what became of them afterwards, is a vain thing. God hath cast a veil of silence and secrecy upon these things, that we might content ourselves with the written Word, and he that will not believe Moses and the Prophets, neither will he believe though one arise from the dead, as these Saints did.

[ 3] Thirdly, As Christ rose from the dead with those Sa • ellites, or attendants, who accompanied him at his Resurrection; so it was by the power of his own God-head that he quickened and raised himself; and by the virtue of his Resurrection were they raised also who accompanied him. It was not the Angel who rolled back the stone that revived him in the Sepulcher; but he r • sumed his own life, so he tells us, John. 10.18. I lay down my life that I might take it again. Hence in 1 Pet. 3.18. He is said to be put to death in the flesh but quickened by the Spirit ( i. e. ) by the power of his God-head o • divine nature, which is opposed there to flesh or his human nature. By the eternal Spirit he offered himself up to God, when he died, Heb. 9.14. (i. e.) by his own God-head, not the third person in the Trinity, for then it could not have been ascribed to him as his own act, that he offered up himself. And by the same spirit he was quickened again.

And therefore the Apostle well observes, Rom. 1.4. That he was declared to be the Son of God with power, by his Resurrection from the dead. Now if he had been raised by the power of the Father or Spirit only, and not by his own; how could he be declared by his Resurrection to be the Son of God? What more had appeared in him than in others? For others are raised by the power of God, if that were all. So that in this respect also it was a marvelous Resurrection. Never any did, or shall rise as Christ rose by a self-quickening principle. For though many dead Saints rose at that time also. Yet it was by the virtue of Christ's Resurrection that their Graves were opened, and their bodies quickened. In which respect he saith, John. 11.25. when he raised dead Lazarus. I am the Resurrection and the life, (i. e.) the principle of life and quickening, by which the dead Saints are raised.

Fourthly, And therefore it may be truly affirmed, that though [ 4] some dead Saints were raised to life before the Resurrection of Christ, yet that Christ is the first-born from the dead, as he is called, Col. 1.18. For though Lazarus and others were raised, yet not by themselves, but by Christ. It was by his virtue and power, not their own. And though they were raised to life, yet they died again. Death recovered them again, but Christ dieth no more. Death hath no dominion over him. He was the first that opened the womb of the Earth, the first-born from the dead, that in all things he might have the preeminence.

Fifthly, But lastly, Christ rose as a public or common person. [ 5] As the first fruits of them that sleep, 1 Cor. 15.20. I desire this may be well understood; • or upon this account it is that our Resurrection is secured to us by the Resurrection of Christ; and not a Resurrection only, but a blessed and happy one, for the first fruits, both assured and sanctified the whole crop or harvest.

Now that Christ did rise as a public person representing and comprehending all the Elect, who are called the children of the Resurrection, is plain from Eph. 2.6. Where we are said to be risen with or in him. So that as we are said to die in Adam, (who also was a common person) as the branches die in the death of the root; so we are said to be raised from death in Christ, who is the head, root, and representative of all his Elect seed. And why is he called the first-born, and first begotten from the dead, but with respect to the whole number of the Elect, that are to be born from the dead in their time and order also, and as sure as the whole harvest follows the first fruits, so shall the general Resurrection of the Saints to life eternal, follow this birth, of the first-born from the dead.

It shall surely follow it I say, and that not only as a consequent follows an antecedent, but as an effect follows its proper cause. Now there is a threefold causality or influence that Christ's Resurrection hath upon the Saints Resurrection, of which it is both the meritorious, efficient, and exemplary cause.

First, The Resurrection of Christ is the meritorious cause of the Saints Resurrection, as it completed his satisfaction, and finished his payment, and so our Justification is properly assigned to it, as before was noted from Rom. 4.25. This his Resurrection was the receiving of the acquittance, the cancelling of the bond. And had not this been done, we had still been in our sins as he speaks, 1 Cor. 15.17. And so our guilt had been still a bar to our happy Resurrection. But now, the price being paid in his Death, which payment was finished when he revived; and the discharge then received for us, now there is nothing lies in bar against our Resurrection to eternal life.

Secondly, As it is the meritorious cause of our Resurrection, so so it is the efficient cause of it also. For when the time shall come that the Saints shall rise out of the dust, they shall be raised by Christ as their head, in whom the effective principle of their life is. Your life is hid with Christ in God as it is, Col. 3.3. As when a man awakes out of sleep, the animal spirits seated in the brain, being set at liberty by the digestion of those vapors that bound them up, do play freely through every part and member of the body, so Christ the believers mystical head being quickened; the spirit of life which is in him shall be diffused through all his members to quicken them also in the morning of the Resurrection. Hence the warm animating dew of Christ's Resurrection is said to be to our bodies, as the dew of the morning is to the withered languishing plants which revive by it, Isa. 26.19. Thy dew is as the dew of Herbs, and then it follows, the earth shall cast forth her dead. So that by the same Faith we put Christ's Resurrection into the Premises, we may put the believers Resurrection into the Conclusion. And therefore the Apostle makes them convertibles, reasoning forward from Christ's to ours, and back again from ours, to his, 1 Cor. 15.12, 13. Which is also the sense of that Scripture, Rom. 8.10, 11. And if Christ be in you, the body indeed is dead because of sin; but the spirit is life because of righteousness, (i. e.) though you are really united to Christ by the Spirit, yet your bodies must die as well as other men's; but your souls shall be presently upon your dissolution swallowed up in life. And then it follows verse. 11. But if the spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you, (i. e.) though your bodies must die, yet they shall live again in the Resurrection; and that by virtue of the spirit of Christ which dwelleth in you; and is the bond of your mystical union with him your head. You shall not be raised as others are, by a mere word of power, but by the spirit of life dwelling in Christ your head, which is a choice prerogative indeed.

Thirdly, Christ's Resurrection is not only the meritorious and efficient cause, but it is also the exemplary cause, or pattern of our Resurrection. He being the first and best, is therefore the pattern and measure of all the rest. So you read Phil. 3.21. Who shall change our vile body that it may be fashioned like unto his glorious body. Now the Conformity of our Resurrection to Christ's stands in the following particulars. Christ's body was raised substantially the same, so will ours. His body was raised first, so will ours be raised before the rest of the dead. His body was wonderfully improved by the Resurrection, so will ours. His body was raised to be glorified, and so will ours.

First, Christ's body was raised substantially the same that it was before, and so will ours. Not another▪ but the same body. Upon this very reason the Apostle us • s that idential expression, 1 Cor. 15.53. This corruptible must put on incorruption, and th • mortal immortality. Pointing as it were to his own body when he spake it, the same body I say, and that not only Specifically the same, (for indeed no other Species of flesh is so privileged) but the same numerically, that very body, not a new or another body in its steed. So that it shall be both the what it was▪ and the who it was. And indeed to deny this is to deny the Resurrection itself. For should God prepare another body to be raised instead of this, it would not be a Resurrection but a Creation; for non Resurrectio dici poterit, ubi non resurgit quod cecidit. That cannot be called a Resurrection, where one thing falls and another thing rises as Gregory long since pertinently observed.

Secondly, His body was raised, not by a word of power from the Father, but by his own spirit. So will ours. Indeed the power of God shall go forth to unburrough sinners, and fetch them forcibly out of their Graves; but the Resurrection of the Saints is to be effected another way as I opened but now to you. Even by his spirit which now dwelleth in them. That very spirit of Christ which effected their spiritual Resurrection from sin, shall effect their corporal Resurrection also from the Grave.

Thirdly, His body was raised first, he had in this as well as in other things the preeminence; so shall the Saints in respect of the wicked have the preeminence in the Resurrection, 1 Thes. 4.16. The dead in Christ shall rise first. They are to attend the Lord at his coming, and will be knocked up • ooner than the rest of the world to attend on that service. As the Sheriff with his men go for • h to meet the Judge, before the Jailor brings forth his prisoner.

Fourthly, Christ's body was marvelously improved by the Resurrection, and so will ours. It fell in weakness, but was raised in power, no more capable of sorrows, pains, and dishonors. In like manner our bodies are sown in weakness, but raised in strength, sown in dishonor, raised in glory. Sown natural bodies raised spiritual bodies as the Apostle speaks, 1 Cor. 15.43, 44. Spiritual bodies not properly but Analogically. No distempers hang about glorified bodies, nor are they thence forth subject to any of those natural necessities, to which they are now tied. There are no flaws, defects, or deformities in the children of the Resurrection. What members are now defective, or deformed will then be restored to their perfect being and beauty, for if the universal death of all parts be rescinded by the Resurrection, how much more the partial Death of any single member? As Turtullian speaks▪ and from thence forth they are free from the Law of mortality, they can die no more, Luk. 20, 35, 36. Thus shall they be improved by their Resurrection.

Fifthly, To conclude, Christ's body was raised from the Dead to be glorified, and crowned with honor. Oh it was a joyful day to him, and so will the Resurrection of the Saints be to them, the day of the gladness of their hearts. It will be said to them in that morning, awake and sing ye that dwell in the dust, as Isa. 26.19. O how comfortable will be the meeting betwixt the glorified soul, and its new raised body. Much more comfortable than that of Jacob's and Joseph's after twenty years absence, Gen. 46.29. Or that of David's with Jonathan when he came out of the Cave to him, 1 Sam. 20.41. Or that of the Father of the prodigal with his Son, who was dead, and is alive, was lost, and is found. As he speaks, Luk. 15. And there are three things will make it so.

First, The gratifications of the Soul by the satisfaction of its natural appetite of union with its own body. For even glorified souls in heaven have such an appetition, and desire of re-union. Indeed the Angels who are pure spirits, as they never h • d union with, so they have no inclination to matter; but souls are otherwise tempered and disposed. We are all sensible of its affection to the body now in its compounded state, we feel the tender care it hath for the body, the sympathy with it, and loathness to be separated from it. It's said, 1 Cor. 5.6. To be at home in the body. And had not God implanted such an inclination to this its Tabernacle in it, it would not have paid that due respect it owes the body while it inhabited in it, nor have regarded what became of it when it left it. This inclination remains still with it in heaven, it reckons not itself completely happy till its old dear Companion and partner be with it, and to that sense some understand those words, Job 14.14. All the days of my appointed time, (i. e.) of the time appointed • or my body to remain in the Grave, will I wait till my change (viz. that which will be made by the Resurrection) come, for it's manifest enough he speaks there of the Resurrection. Now, when this its inclination to its own body, its longings and hankerings after it are gratified with a sight and enjoyment of it again, oh what a comfortable meeting will this make it! Especially if we consider.

Secondly, The excellent temper and state in which they shall meet each other. For as the body shall be raised with all the improvements and endownments imaginable which may render it amiable and every way desirable, so the soul comes down immediately from God out of Heaven shining in its holiness and glory. It comes perfumed out of those Ivory Palaces, with a strong scent of Heaven upon it. And thus it re-enters its body and animates it again. But

Thirdly, And principally that wherein the chief joy of this meeting consists, is the end for which the glorified soul comes down to quicken and repossess it. Namely, to meet the Lord, and ever to be with the Lord. To receive a full reward, for all the labors and services it performed to God in this world. This must needs make that day, a day of Triumph and Exaltation. It comes out of the grave, as Joseph out of his prison to be advanced to highest honor. O do but imagine what an ecstacy of Joy, and ravishing pleasure it will be for a soul thus to resume its own body, and say as it were unto it, come away my dear, my ancient friend, who servedst, and sufferedst with me in the world; come along with me to meet the Lord, in whose presence I have be ever since I parted with thee. Now thy bountiful Lord hath remembered thee also, and the day of thy glorification is come. Surely it will be a joyful awaking. For do but imagine what a Joy it is for dear friends to meet after long separation, how do they use to give demonstrations of their love and delight in each other by Embraces, Kisses, Tears, &c. Or frame but to yourselves a notion of perfect health, when a sprightly vivacity runs through every part; and the spirits do as it were dance before us when we go to any business. Especially to such a business as the business of that day will be; to receive a Crown and a Kingdom. Do but imagine then what a Sun-shine morning this will be, and how the pains and agonies, cold sweats, and bitter groans at parting will be recompensed by the joy of such a meeting?

And thus I have shown you briefly the certainty of Christ's Resurrection, the nature and properties of it, the threefold influence it hath on the Saints Resurrection, and the conformity of ours unto his in these five respects. His body rose substantially the same, so shall ours. His body was raised by the spirit, so shall ours. Not by the God-head of Christ as his was, but by the Spirit who is the bond of our union with Christ. He was raised as the first begotten from the dead, so the dead in Christ shall rise first. His body was improved by the Resurrection, so shall ours. From the consideration of all which

DOCT. 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, Eph. 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. Luk. 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, Heb. 7.26. And sometimes his entering within the veil, Heb. 6.19, 20. All which are but so many Synonymous phrases expressing his ascension in a pleasant variety.

Now for the opening this act of Christ, we will bind up the whole in the satisfaction of these six Questions. First, who ascended? Secondly, whence did he ascend? Thirdly, whither? Fourthly, when? Fifthly, how? 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, Eph. 4.10. [ 1] 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's said, John. 16.28. I came forth from the Father, and am come into the world; again I leave the world, and go to the 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.

[ 2] Secondly, Whence Christ ascended?

I answer, more generally, he is said to ascend from this world, to leave the world. That is the terminus à quo, Joh. 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. O 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

[ 3] Thirdly, Whither did he ascend?

It's 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's said to be far above all heavens. That is, 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 veil, (i. e.) into the most holy Place. And into his Fathers house, John. 14.2. And he is also said to go to the place where he was before, Joh. 6.62. Back again to that sweet and glorious bosom of delight and Love from whence at his incarnation he came.

[ 4] Fourthly, When did Christ ascend? was it presently as soon as he rose 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? [ 5]

Here it's worthy our Observation, that Christ ascended as a public person, or fore-runner in our names, and upon our accounts. So it's said expressly, Heb. 6.20. Speaking of the most holy place within the veil, whither (saith he) the fore-runner is for us entered. His entering into heaven as our fore-runner implies both his public capacity, and precedency.

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 our names. The fore-runner hath respect to others that were to come to heaven after him, in their several generations; for whom he hath taken up mansions, which are kept for them against their coming.

Secondly, It notes precedency. He is our fore-runner, but he himself had no fore-runner. Never any entered into heaven before him, but such as entered in the name, and through the virtue of his merits. He was the first that ever entered 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 King. 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 back again▪ heaven were no place for you. No not for you A • raham 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 shoutings; but to Christ in the Antitype when he was received up Triumphantly into glory, Psal. 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 this King of Glory to his Princely pavilion. A Cloud received him out of their sight. And then a Royal guard of mighty Angels surround 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: Heb. 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 ecchoed, and resounded on that account. Yea, the Triumph is not ended at this day, nor ever shall.

It's said, Dan. 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 before 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 accomplisht 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 Tim. 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 him so, as none ever was received before him, or shall be received after him.

Thirdly, Christ Ascended munificiently 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 Psal. 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 Celebra • ion of that famous victory and triumph of David, ever the enemies of God▪ recorded, 2 Sam. 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 Cr • ss, 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.) sanct • fies the natural gifts, and • aculties of such as hated his people before, dedicating them to the Lord in his people's service. Thus (as one observes) Tertullian, Origen, Austin, and Jerome, came into Canaan laden with Egyptian Gold. Meaning they came into the Church richly furnished wi • h natural learning and abilities. Austin was a Manichee, Cyprian a Magician, learned Bradwardine a scornful proud na • urallist, who once said when he read Paul's Epistles, dedignabar 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 its 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, Eph. 4.8, 9. And those stars are fixed in the Church heaven, by a most firm establishment, 1 Cor. 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, Luk. 24.50, 51. Therein making good to them what is said of 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, Matth. 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 that his ascension, but it was his own act. He went to heaven. Therefore it's said, Act. 1.10. He went up, viz. by his own d • vine power. And this plainly evinceth h • m to be God, for no mere Creature ever mounted itself from earth, far above all heavens, as Christ did.

[ 6] 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 doth 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 ascend • d, you could not have entered into heaven, when you die. For he went to prepare a place for you, Joh. 14.2. He was (as I said before) the first that entered into heaven directly and in his ow • name: and had he not done so, we could 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 dwells. 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? Luk. 24.25.
• Fourthly, If Christ had not ascended, how could we have been satisfied that his payment on the Cross made full satis • action to God? and that now God hath 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, Joh. 16.7. He begins where Christ finished. For he takes of his, and shows it to us, Joh. 16.14. And therefore it's said, • oh. 7.39. 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 afterward 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 Eli • ahs mantle did from him, so that whatsoever good of conversion, edification, support, or comfort you receive from spiritual Ordinances he hath shed forth that, which you now see and feel. It's the fruit of Christ's ascension.
• Sixthly, And lastly, if Christ had not ascended how had all the Types and Prophesies that figured and fore-told it been fulfilled? And the Scriptures cannot be broken, Joh. 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 because he went to the Father, Joh 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's 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

DOCT. That when our Lord Jesus Christ had 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 Fathers right hand, and it caused his face to shine, as it had been the face of an Angel, Act. 7.56. this his high advancement was foretold and promised before the work of redemption was taken in hand, Psal. 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. Ephes. 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. [ 1]

First, What are we to understand here by God's right hand? It's obvious enough, that the expression is not proper, but figurative, and borrowed. God hath no hand, right or left; but it's a condescending expression wherein God stoops to the Creatures understanding; and by it he would have us to 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 King. 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 hath 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? Heb. 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 hath put himself out of his Authority, and advanced Christ above himself; no, for in that he saith he hath put all things under him, it is manifest, that he is excepted which did put all things under him, 1 Cor. 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, Matth. 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 ones elbow, and so it is applied to Christ, in Psal. 110.5. The Lord at thy right hand, shall strike through Kings in the day of his wrath ; that is, the Lord who is very near thee, present with thee, he shall subdue thine enemies. This is that then we are to understand by God's right hand. Honor, power and nearness.

[ 2] Secondly, In the next place let us see what is implied in Christ sitting at God's right hand, with his enemies for his footstool. And if we attently consider, we shall find that it implies and imports divers great and weighty things in it. As,

• First, It implies the Complement and Perfection 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, Heb. 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 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 sollemnity, Psal. 132, 8, 9. 2 Chron. 5.13. So Christ, while he was here on earth, being anointed with the Holy Ghost and wisdom, went about doing good, Act. 10.38. and having ceased from his works, did at last enter into his rest, Heb. 5.10. which is the heavenly Temple, Rev. 11.19.
• Secondly, His sitting down at God's right hand, notes the high content and satisfaction of God the Fa • her in him, and in his work. The Lord said to my Lord sit thou at 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, O 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. O how well is he pleased with Christ, and what he hath done! He delighted greatly to behold him here at his work on earth, and by a voice from the excellent glory he told him so, when he called out of Heaven to him saying, Thou art my beloved Son in whom I am well pleased, 2 Pet. 1.17. and himself tells us, Joh. 10.17. therefore doth my Father love me, because I lay down my life, &c. for it was a work that the heart of God had been 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's 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. O here's 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 hath committed all Judgment 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's added in the next clause, he that honoreth not the Son, honoreth not the Father which hath sent him, Joh. 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 this 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 Cor. 15.25. He must reign, till he have put all his enemies under his feet. And to th • s 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 Crownnedst him with glory and honor, and didst set him over the work of thy hands, thou hast put all things in subjection under his feet, Heb. 2.7, 8. He is over the spiritual Kingdom, the Church, absolute Lord there, Matth. 28.18, 19, 20. He also is Lord over the providential Kingdom the whole world, Psal. 110.2. and this providential Kingdom, being subordinate to his spiritual Kingdom; he orders and rules this, for the advantage and benefit of that, Ephes. 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 ones enemies under his feet, notes perfect conquest, and complete victory. As when Joshua set his foot upon the necks of the Kings: So Tamberline 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 yet incomplete, and inconsummate; 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's 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 Abi • ah against whom Jeroboam prevailed because he was young and tenderhearted and could not withstand them. His incapacity and weakness gave the watchful enemy an advantage over him. I say 'tis 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, Psal. 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 'tis far otherwise with him now, than it was in the days of his humiliation here on earth. quantum mutatus ab illo! Oh what a wonderful change hath 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 Columes, 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 thousand of Angels minister round about his throne. Then in contempt they called him the Carpenters Son, now he obtains by inheritance 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 of Saints and Angels. Then he had no form nor 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, that shall dazel the eyes of all the Celestial inhabitants round about him, &c.

O what a change is here! Here he sweat, 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 past through, in the strength of thy love to me, and mine Elect? Thou has • been hungry, thirsty and weary; scourged, crucified and reproached: ah what bad usage has thou had in the ungrateful world! Not a days rest and comfort since thou wentest out from me: but now thy suffering days are accomplisht, 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, Ephes. 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 portion in that flesh and blood of Christ which is so exalted, and therefore where he reigns we shall reign; where our flesh is glorified, we shall be glorified. Surely, it's matter of exceeding joy, to believe that Christ our head, our flesh and blood, is in all this glory at his Fathers right hand. Thus we have opened the sense and importance of Christ's si • ting at his Fathers right hand. Hence we Infer.

DOCT. 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 judgeth no man, but hath committed all Judgment to the Son, viz. in the sense before given. And so the Apostle, Act. 17.31. He hath appointed a day in the which he will Judge the world in righteousness, by the man whom he hath ordained; whereof he hath given assurance, &c. And again, Rom. 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 Judgment to come. Secondly, the quality, and nature of it. Thirdly, that it's a special part of Christ's Exaltation to be appointed Judge in this day.

First, The certainty of a Judgment. This is a truth of firmer establishment than Heaven and Earth. It's 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 fore-mentioned (with these, 2 Cor. 5.10. Eccles. 12.14. Matth. 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, Gen. 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, Isa. 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, Eccles. 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, Hab. 1.14. 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 doth the wise man infer a Judgment to come from this consideration? Eccles. 3.16, 17. I saw under the Sun the place of Judgment, 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 Judgment 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, I am. 5.6, 7. Ye have condemned, and killed the Just; and he doth 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 Judgment hereafter could be expected. Besides,

Secondly, Man is a reasonable being, and every reasonable being, is an accountable being. He is a capable subject of moral government. His actions have relation to a Law. He is swayd by rewards and punishments. He acts by counsel and therefore of his actions he must expect to give an account, as it is Rom. 14.12. So then everyone of us, shall give an account of himself to God. Especially if we add, that all the gifts of body, mind, estate, time, &c. are so many Talents, concredited and betrusted to him by God, and everyone hath one Talent at least; therefore a time to render an account for all these Talents will come, Matth. 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. Everyone hath 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 Judgment of which it is now conscious to itself. In this Court Records are now kept of all that we do, even of our secret actions, and thoughts, which never yet took air; but if no Judgment, what need of Records? Nor let any imagine, that 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 hadst 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, Rom. 2.15. And it's 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's undoubted that such a day will come. But I shall rather choose in the

Second place, to open the nature and manner of this Judgment, 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 Judgment will this be? I answer,

First, It will be a great and awful day, It's called the Judgment of the great day, Jud. 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 Trump of God; and the dead in Christ shall rise first. Then we which are alive and remain, shall be caught together with them in the clouds, to meet the Lord in the air, &c. 1 Thes. 4.16.17. Here Christ breaks out of Heaven with the shouts of Angels 〈 in non-Latin alphabet 〉 , 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 with loud and united voices, A shore, A shore. As the Poet describes the Italians when they saw their native Country, lifted 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 than the roaring of Cannons, when Armies of friends approach a besieged City, for the relief of them that be within. The dead being raised, they shall be gathered before the great Throne on which Christ shall sit in his glory; and there 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 Seashore 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 same 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, Rom. 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 state. O 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 them over to the Executioners of Eternal vengeance, never, never to see a glimpse of hope or mercy anymore.

Imagine Christ like the General of an Army, mentioning with honor in 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. O what a great day must this be!

Secondly, As it will be an awful and solemn Judgment, so it will be a Critical and Exact Judgment. Every man will be weighed to his ounces and drams. The name of the Judge is 〈 in non-Latin alphabet 〉 the searcher of hearts. The Judge hath eyes as flames of fire, which pierce to the dividing of the heart and reins. It's said, Matth. 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 Judgment will last as long as this day of the Gospels administration hath or shall last.

Thirdly, It will be a Universal Judgment, 2 Cor. 5.10. We must all appear before the Judgment Seat of Christ. And Rom. 14.12. Everyone 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, Rom. 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 for Age. The rich, and poor; the Father and the Child; the Master, and the Servant; the believer, and unbeliever must stand forth in that day. I saw the Dead both small and great stand before God, and the Books were opened, Rev. 20.12.

Fourthly, It will be a Judgment full of convictive clearness. All things will be so sifted to the bran (as we say) that the Sentence of Christ both on Saints and sinners shall be applauded. Righteous art thou O Lord because thou hast Iudged thus. His Judgments will be as the light that goeth forth. So that those poor sinners whom he will condemn, shall be first 〈 in non-Latin alphabet 〉 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 Judgment, 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 Judgment of God. This Judgment is supreme and imperial. For Christ is the only potentate, 1 Tim. 6.5. And therefore the Sentence once past, its execution is infallible. And so you find it in that judicial process, Matth. 25. ult. Just after the Sentence is pronounced by Christ, it is immediately added, those shall go away into everlasting punishment, but the righteous into Life Eternal. This is the Judgment of the great day.

Thirdly, In the last place, I must inform you that God in ordaining [ 3] Christ to be the Judge, hath very highly exalted him. This will be very much for his honor. For in this Christ's Royal dignity will be illustrated beyond what ever 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 hath been in either of the other. We find but some few glimpses of his Kingly Office, breaking forth in this world; as his riding with Hosannahs into Jerusalem. His whipping the buyers and sellers out of the Temple. His Title upon the Cross, &c. 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 Hosannahs 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 everything that offendeth? What was a Title written by his Judge, and fixed on the ignominous Tree, to the name that shall be now seen on his Vesture, and on his Thigh; Lord of Lord's, and King of Kings?
• Secondly, This will be a display of his glory in the highest, before the whole world. For there 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 glistering 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 that day. He will ( to allude to that Text, Isa. 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 Thes. 1.10. The inhabitants of the three Regions, Heaven, Earth, and Hell shall rejoice, or tremble before him that day. 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 naught, 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, Rev. 1.7. O 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, Psal. 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 attended it. We next improve it.

A.

ABilities of men to use God's means what, and how far.

page 122, 123.

Abuse, Christ abused in a Court of Iudicatute.

p. 313, 314, &c.

Accessories to the Saints happiness what.

p. 187, 188.

Accommodation of the body, a Snare to the soul.

p. 557.

Adoption, Civil and Spiritual.

p. 180.

Adoration of God's Justice and Mercy in Christ's death.

p. 475, 476, 381.

Advancement of the human nature by its Union with the second Person.

p. 57.

Adversaries to the Union of the two natures in Christ who, and how.

p. 58, 59.

Affections, how moved by remembering Christ.

p. 270, 271.

Afflictions, four things to be studied in them, p. 220. how they provoke to holiness.

p. 622.

Agonies of Christ in the Garden whether preternatural, p. 288. the cause of it.

p. ibid.

Amyntas his intercession for his Brother Aechylus.

p. 156.

Appetite, wanton Appetites reproved.

p. 473.

Apollogy, none left to them that perish under Gospel-offers.

p. 231. and p. 46, 47.

Apostolical dignity what it was.

p. 298.

Aptitude of the Sacrament to refresh the memory of Christ.

p. 272.

Articles of peace with God what they are, p. 532. how sad not to be comprised in those Articles.

p. 533.

Arraignment of Christ at Pilate's bar, an evidence believers are never cast at God's bar.

p. 324, 325.

Ascension of Christ to Heaven opened, p. 563. the terms of Christ's Ascension, p. 564. the reason and ends of it.

p. 568, 569.

Ascriptions of Praise to Christ for all our mercies, how reasonable.

p. 92, 93.

Assumption of our Nature, opened. p. 52. our nature was Assumed integrally, p. 55. And with all its natural infirmities, ibid. Reasons of Christ's Assuming our Nature.

p. 58.

B.

BElievers are warranted, and encouraged to commit their soul into Christ's hands at death.

p. 493.

Believers under highest obligations to set then selves apart for Christ.

p. 75, 76.

Believers immediately received into glory upon their dissolution, p. 437. Four Arguments to evince it.

p. 438, 439.

Blaspheamous suggestions, and how best cured.

p. 246.

Blood of Christ of infinite value, p. 348. How it cools and cases a distressed Conscience, p. 348. How sad to have it cry against us.

p. 160.

Bodies of Saints intended to be made glorious pieces, and how that appears,

p. 63.

Bodies of Saints, how to be disposed, used and ordered, p. 556. The due honor of our bodies to be preserved, and why.

p. 556.

Bosom of God, what is, and what is not there.

p. 19, 20.

Breach made between us and God by sin, how dreadful.

p. 86.

Bread, the excellency of it.

p. 267.

Burden of Christ's sufferings, how great it was.

p. 465, 466, 467.

Burial, Christ's dead body, had a decent though not a pompous Burial, p. 506. Three Reasons why Christ must have a Burial, p. 508. Christ's Burial obscure as to the manner of its performance by his friends, p. 509. Christ's Funeral is adorned by several famous miracles from Heaven, p. 510. Decent and mournful Burials laudable among Christians.

p. 514.

C.

CAre of Christ over his Church and Ministers, p. 121. His Care for it manifest in Sacramental appointment many ways.

p. 273.

Care of Christ for his natural relations.

p. 418, 419.

Change made by death very great.

p. 495.

Children how dear to Parents, p. 420. Nothing of Christ in rebellious Children, p. 424. Five Queries to convict such, p. 425. Six Considerations to humble disobedient Children, p. 426. And Chidren presented with a famous pattern, p. 419. Conscientious Children to be encouraged,

p. 428, 429.

Christ, an invitation to Study him.

p. 9, 10.

Christ's delights in the Fathers bosom infinite.

p. 17, 18.

Christ had no sorrows or wants in the Fathers bosom.

p. 15, 16.

Christ's self-denial in leaving the Fathers bosom for us.

p. 20.

Christ's excellency.

p. 9.