Sermon XXXVIII (continued, part 2)
SERM . XXΧΙΧ . 29 The Fountain of Life: 1 as other mens ; but your fouls ſhall be, preſently, upon your diſſolution, ſwallowed upin life. And then itfollows, verſe 11 .
" But if the Spiritof him that raiſed upJeſus from the dead, " dwell inyou ; he that raifed up Chriſt from the dead, ſhall " alſoquickenyour mortalbodies, by his Spirit thatdwelleth in " you," (i. e.) though your bodies muſt die, yet they ſhall live again in the refurrection ; and that by virtue of the Spirit of Chriſt which dwelleth inyou ; andis the bond ofyour myſtical union with him your head. You shall not be raised as others are, by a mere word ofpower, butby the fpirit of life dwelling in Chriſt yourhead, which is a choice prerogative indeed.
Thirdly, Chriſt's refurrection is not only the meritorious and efficient caufe, but it is alſo the exemplary cauſe, or patternof
our refurrection . " ‡ He being the firſt and beſt, is therefore " thepattern and meaſure of all the reſt." So you read, Phil. iii. 21. " Who ſhall change our vile body that it may be fa-
" ſhioned like unto his glorious body." Now the conformity ofour refurrection to Chriſt's, ſtands in the following particulars. Chriſt's body was raiſed ſubſtantially the fame, fo will ours. His body was raiſed firſt ; ſo will ours be raiſed before the reſt of the dead. His body was wonderfully improvedby the refurrection; ſo will ours. Hisbody was raiſed tobe glorified; and ſo will ours .
First, Chriſt's bodywas raiſed ſubſtantially the ſame that it wasbefore ; and ſo will ours . Not another, but the famebody. Upon this very reaſon the apostle uſes that identical expreſſion,
J Cor. xv. 53. "This corruptible must put on incorruption, " and this mortal, immortality." Pointing, as it were, to his own body when he ſpake it; the ſamebody, I fay, and that not onlyspecifically the fame, (for indeedno other ſpecies of fleſh is ſo privileged) but the same numerically, that very body, not a new or another body, in its ſtead. So that it ſhall be both the what it was, and the who itwas. And indeed to deny this, is
todenythe refurrection itſelf. For ſhouldGod prepare another body tobe raised instead ofthis ; it would notbe a refurrection, but acreation; for non refurrectio dici poterit, ubi non refurgit quod cecidit. Thatcannotbe called a refurrection, where onethingfalis, andanotherriſes, asGregorylong ſincepertinent-
lyobſerved.
Secondly, His body was raiſed, notbyaword ofpower from the Father, but by his own Spirit. So will ours. Indeedthe power ofGod ſhall go forth to unburrough finners, and fetch
†Optimum inunoquoquegenere eftregula etmenfura caterorum.
30 The Fountain of Life. SERM. XXXIX. them forcibly out oftheir graves; but the refurrection ofthe faints is tobe effected another way; as I opened but now to you. Evenby his Spirit,which nowdwelleth in them. That very Spirit of Chriſt, which effected their ſpiritual refurrection from fin, ſhall effect their corporal refurrection alſo from the grave.
Thirdly, Hisbodywas raiſed firſt, he hadinthis, as wellas in other things, thepre-eminence; ſo ſhall the ſaints, in reſpect of thewicked, have the pre-eminence inthe refurrection, 1 Thef.
iv. 16. "Thedead in Chriſt ſhallriſe firſt." They are to attend the Lordat his coming, and willbe brought forth fooner than the rest of the world, toattend onthat ſervice. As the Sheriff, with his men, goes forth to meet the judge, before thejaylor
brings forth his prifoners.
Fourthly, Chriſt's body was marvellouſly improvedby the refurrection, and ſo will ours. It fellin weakness, but was raiſed in power; nomore capable of forrows, pains and dishonours. In like manner our bodies are " ſown inweakness, but raiſed " in ſtrength, fown indishonour, raiſed in glory. Sown natu- " ralbodies, raiſed ſpiritualbodies," as the apoſtle ſpeaks, 1 Cor.
xv. 43, 44. Spiritual bodies, not properly, but analogically. No diſtempershang about glorified bodies, nor are theyhenceforth
ſubject to any of thoſenatural neceſſities, to which they are now tied. There are no flaws, defects , ordeformities, in the children of the refurrection. 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
66 by the refurrection, howmuch more the partialdeath ofany ſingle member?" || As Tertullian ſpeaks,andfrom thenceforth theyarefreefrom the lawof mortality," they candienomore," Luke xx. 35, 36. Thus ſhalltheybe improvedby their refurrection.
Fifthly, To conclude, Chriſt's bodywas raiſed from thedead to be glorified, and crowned with honour. Oh it was ajoyful day tohim, and fo will the refurrection ofthe faints be to them, theday ofthegladneſs oftheir hearts. It will be faid tothem inthat morning,"Awake, and fing, ye that dwell in the dust,"
as Ha, xxvi. 19. O how comfortable willbe the meetingbe-
twixt the glorified foul, and its new raiſed body. Much more comfortable than thatofJacob's and Joſeph's, after twenty years
|| Membri detruncatio vel obtufio nonne mors membri eft ? Si univerfalis mors refurrectione refcinditur, quanto magis portiona lis! Tertull. de Refur.
SERM . XXXIX. The Fountain of Life . 31 abſence,Gen. xlvi. 29. Or thatofDavid's withJonathan,when he came out ofthe cave to him, I Sam. xx . 41. Or that ofthe father of the prodigalwith his fon,who "was dead and is a- " live, was loft, and is found." As he ſpeaks, Luke xv. there are three things will make it fo.
And
First, The gratifications of the foul, by the fatisfaction of its natural appetite ofunion with its own body. For even glorified fouls in heaven have ſuch an appetition and defire ofre-union. Indeed, the angels, who are pure ſpirits, as they never had unionwith, ſo theyhave no inclination to matter; but fouls are otherwiſe tempered anddiſpoſed. We are all ſenſible ofits affectiontothe body now, inits compounded ſtate, we feel the tendercare ithath for the body, the ſympathy with it, and lothness to be ſeparated from it. Itis faid, 1 Cor. v. 6. " To be at " home inthe body." Andhad notGod implanted ſuch an inclinationto this its tabernacle, in it, it would nothave paid that due reſpect it owes the bodywhile it inhabited in it, nor have
regarded what became of it when it left it. This inclination remains ſtill with it inheaven, it reckons not itſelfcompleatly happy til itsolddear companion and partner be with it, and in that ſenſe ſome understand thoſe words, Job. xiv. 14. "Allthe " days of myappointedtime," i. e.ofthe time appointed formy body to remain in the grave, will Iwait till my change (viz. thatwhich will be madeby the reſurrection) come ; for it is manifeſt enough he ſpeaks there of the refurrection. Now, when thisits inclination toits own body, its longings and hankerings
after it, are gratified with a fight and enjoymeet of it again, oh what a comfortable meeting will this make it ! eſpecially ifwe confider,
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 endowments imaginable, which may render it amiable, and every way defirable, ſo the foul comes down im-
mediately from God out ofheaven, ſhining in its holiness and glory. It comes perfumed out of thoſe ivory palaces, with a ſtrong ſcent ofheavenuponit. And thus it re-enters itsbody,
and animates it again. But, Thirdly, And principally, that wherein the chiefjoy ofthis meeting confifts, is the end for which the glorified foul comes down to quicken and repoſſeſs it, namely, tomeet the Lord, and ever to be with the Lord. To receive a full reward for all the labours and ſervices itperformed toGod in this world. This muſt needs make that day, aday of triumph and exultation.
Itcomes outofthe grave, as Joſephout ofhisprifon, tobead-
32 The Fountain of Life . SERM . XXXIX.
vanced to thehighest honour. O do but imagine what an extafy ofjoy, and raviſhing pleaſure itwillbe, for afoul thus to refume its own body, and ſay as it were, unto it, come away, my dear, my ancient friend, who ſervedſt and fufferedſt with me in the world ; come along with me to meet the Lord, in whoſe pre-
fence I havebeen ever fince I parted with thee. Nowthy bountiful Lord hath remembred thee alſo, and theday of thy glorificationis come. Surely it will be a joyful awaking. For, do but imagine, what ajoy it is for dear friends to meet after long ſeparation, howdo they uſe to give demonſtrations oftheir love and delight in each other, by embraces, kifſes, 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 about anybuſineſs ; efpecially to fuch a buſineſs as the buſineſs ofthat day willbe, to
receive a crown, and a kingdom. Do but imagine, then, what a fun-ſhine morning this willbe, and how the pains and agonies, cold ſweats, andbitter groans at parting willbe recompenſedby
thejoy offuch a meeting ? And thus I have ſhewed you the certainty of Chriſt's reſurrection, the nature and properties of it, the threefold influence it hath on the faints refurrection, and the conformity of ours untohis, in theſe five reſpects. Hisbody roſe ſubſtantially the ſame, ſo ſhall ours ; his body was raiſed by the Spirit, ſo ſhall ours. Not by the Godhead of Chriſt, as his was, but by the Spirit, who is the bondofourunion with Chriſt. He was raifed as the firſt-begotten fromthe dead, ſothe dead in Chriſt ſhall rife firſt. His body was improved by the refurrection, ſo ſhall ours . From the confideration of allwhich, Inference 1. We infer, that if Christ was thus raisedfrom the dead, then death is fairly overcome, andswallowed up in victo-
ry * ; were it not ſo, it had never let Chriſt eſcape out of the grave. The prey of the terrible had never been thus rescued outofits paws. Death is adreadfulenemy, it defies all the fons anddaughters ofAdam. Nonedurft cope with thiskingofter-
* How far ſhortdo we come of the primitive Chriſtians, whoſe faith in the refurrection, and contempt of death, Cyprian thus expreſſes : With a ſound mind, firm faith, and undaunted courage, we are ready to ſubmit to the whole willofGod, all fear ofdeath
being excluded; we think on the immortality which follows ; and when the fet time ofGod's ſending for us approaches, we come to himat his call willingly and without delay. Cypr. fect. 5.deLaps. Butwhen wecome todie, we paſs intoimmortalityby death : This
is not acoming to ourend but a tranſlating ofus. Cypr. ubifupra,
SERM. XXXIX. 33 The Fountain of Life.
rors but Chriſt, andhe, bydying, went intothe veryden of thisdragon, fought with it, and foiled it in the grave, its own territoriesanddominions, andcame offa conqueror. For, as theapoſtle ſpeaks,Acts ii. 24. " Itwas impoſſibleitſhould hold " or detain him." Never did death meet with its over-match before it met with Chriſt, and he conquering it for us, andin our names, rifing as our repreſentative, now every ſingle ſaint triumphs over it as a vanquished enemy, I Cor. xv. 55. " O " death, where is thy ſting ? O grave where is thy victory ?
" Thanks be to God, who hath given us the victory through " our Lord Jesus Chriſt." Thus, like Joſhua, they ſet the foot of faith upontheneckofthatking, and, with anholy ſcorn, derideits power. " O death, where is thy ſting?" Ifit be objected thatit is faid, I Cor. xv. 26. " The laſt enemythat is to " bedeſtroyed isdeath." And if ſo, then it ſhould seem the victory is not yet atchieved, and ſo wedo butboaſt before the victory ; it is athand toreply, thatthe victory over death, obtained by Chriſt's refurrection, is twofold, eitherperfonal and incompleat, or general and compleat. He actually overcame it at his refurrection, inhisownperſon, perfectlyand virtually for us,
as our head ; but atthe general refurrection ofthe faints(which his refurrection, as the firſt-fruits, aſſures them of) then it will beutterlyvanquished and destroyed. Till then, it will exerciſe fome little power over the bodiesof the faints, in which reſpect itiscalledthe last enemy. For fin, the chief enemy that let it in, that was conquered utterlyand eradicated when they died ; butdeath holds their bodies inthe grave tillthe comingofChriſt, and then it is utterly tobevanquished. Forafter that theycan die no more, Luke xx. 35. " And then ſhall be brought to paſs " that faying that is written, Death is ſwallowed up in victo- " ryt." Then and not tillthen, willthat conqueſt be fully compleatedinour perſons, though it be already ſo in Chriſt's ; now incompleatly in ours, and thencompleatly and fully for ever. For the famewordwhich ſignifies victorydoth alſo ſignify perpetuity, and in this place, a final or perpetual conqueſt. And, indeed, now it ſmites onlywith its dart, not with its ſting,
andthatbut the believer'sbody alſo, and the body but for a time remains under it neither. So that there is no reaſonwhy abeliever ſhould ſtand in a flaviſh fear of it.
Inference 2. Is Chrift, andhath his refurrection ſuch apo-
+ Absorpta est mors εις νικοςinperpetuam, ex Hebreo quod etvictoriamfignificat etperpetuitatem, Glaff. Rhet. fac. p. 408. VOL. II. E
34 The Fountain of Life. SERM . XXΧΙΧ. tentandcomfortable influence into the refurrection of the faints ? Then it is the duty, and willbe the wisdom of the people ofGod, fo togovern, dispose, and employ their bodies, as become men and
women, that understand whatglory is preparedfor them at the
refurrection of thejust. Particularly, First, Benot fondly tenderof them,but employ and uſe them for God here. How many goodduties are loft and ſpoiledby finful indulgence to ourbodies? Alas ! we are generally more folicitous to live long, than to live uſefully. Howmany faints have active, vigorous bodies, yetGod hath little fervice from
them. Ifyour bodies were animated by tome other fouls that love God more than you do, and burn with holy zeal to his ſetvice, more work would be done for God by your bodies in a day, than is now done in a month. To have an able, healthy body, andnot use it forGod, forfear ofhurting it, is as ifone
ſhould give you a strong and ſtately horſe, upon condition you must not work or ride him. Wherein is the mercy ofhaving a body, except it be employed forGod ? Willnot its reward at
the refurrection be fufficientfor all the pains you now put it to in his ſervice ?
Secondly, See thatyou prefervetheduehonourofyourbodies. " Poſſeſs them in ſanctification and honour," I Theſ. iv. 4. O let not theſe eyes be now defiledwith fin,by whichyou ſhall
feeGod. Thoſe ears be inlets to vanity, which ſhall hear the Allelujahs of the bleſſed. God hathdefigned honour for your
bodies, O make them not either the inſtruments or objects of
fin. There are ſins against the body, I Cor. vi. 18. Preſerve your bodies from thoſe defilements, for they are the temples of God: " Ifany man defilethe temple ofGod,him willGodde- " ſtroy," 1 Cor. iii . 17 .
Thirdly, Let notthe contentment andaccommodation ofyour bodies draw your fouls into ſnares , and bring them under the
power oftemptations to fin. This is a verycommon cafe. howmany thousands of precious fouls periſh eternally, forthe
fatisfaction of a vile body for a moment ? Their fouls muft, becauſe their bodies cannot, ſuffer. It is recorded tothe immortal honour ofthoſeworthies in Heb. xi. 35. " That they ac- " cepted not deliverance, that theymight obtaina better refur-
" rection ‡." They might have had a temporal refurrection fromdeath to life, from reproach to honour, from poverty to
‡ No man can rejoice both in this life and that which is to come, buthemuft neceffarily letgo the one, who would enjoy the other. Aug.
SERM . XXXIX. 35 The Fountain of Life.
riches, from pains topleaſure ; butuponſuch terms theyjudged
itnot worth acceptance. They would not expoſe their fouls to fecure their bodies. They had the ſamenatural affections that other men have. They were made of as tender fleſh as we are, but fuch was the care they had of their fouls, and the hope of abetter refurrection, that theyliftned not tothe complaints and whinings of their bodies. O that we were all in the fame re-
folutions with them.
Fourthly, With-holdnot, upon the pretence ofthe wants your own bodies may be in, that whichGod and confcience bidyou to communicate for the refreshment of the faints, whose present neceffities requireyour afſiſtance, O be not too indulgent to your own fleſh, and cruel to others. Certainly, the confiderationofthat reward which ſhallbe given you atthe refurrection, for every act of Chriſtian charity, is the greateſt ſpur and incentive inthe world to it. And to thatend it is urged as a motive to charity, Luke xiv. 13, 14. " When thou makeſt a " feaſt, callthe poor, the maimed, the lame, the blind, and thou
" ſhalt bebleſſed; for they cannot recompenſe thee, for thou " ſhaltbe recompenſed at the refurrection of thejuſt." It was theopinion ofan eminent modern divine , that no man living, fully underſtands and believes that ſcripture, Mat. xxv. 40. " In as much as you have done it to one of the leaſt of theſe 66 my brethren, ye have done it unto me." How few faints wouldbe expoſed to dailywantsand neceſſities, if that ſcripture werebut fully understood and believed ?
Inference 3. Is Chriſt riſenfrom thedead, andthat as a publicperſon and repreſentative of believers ? How are we all concerned, then, tofecure to ourselves an interest in Christ, and, confequently, in this bleſſed refurrection ? What confolation wouldbe left inthis world, if the hope ofthe refurrection were
taken away ? It is this bleſſed hope, that muſt ſupport you under all the troubles of life, and in the agonies ofdeath. The fecuring of a blefſed reſurrection toyourſelves, is, therefore the moſtdeep concernment you have in this world. And it may be
ſecured to yourſelves, ifupon ſerious heart-examination, you candiſcoverthefollowing evidences.
Evidence 1. First, Ifyou are regenerated creatures, brought forth in a newnature toGod, for we are " begotten again to " alively hope, by the refurrection of Jesus Chriſt from the " dead." Chriſt's refurrection is theground-work ofourhope. Andthe newbirth is our title orevidence of our intereſt in it,
Mr. Marſhal.
36 The Fountain of Life. SERM . XXΧΙΧ.
Sothatuntilour fouls are partakers of the ſpiritual refurrection
from thedeath of fin, we can have no aſſurance our bodies ſhall be partakers of that bleſſed refurrection to life.
" Bleſſedand holy, (faith the Spirit,) is he that hath part in " the firſt refurrection, onſuch the ſeconddeath hath no pow- " er," Rev. xx. 6. Never let unregenerated fouls expect a comfortable meeting with their bodies again. Riſe they ſhall byGod's terrible citation, at the found of the laſt trump, but not to the fame end that the ſaints ariſe, norby the fame principle. They to whom the ſpirit is now a principle offanctification, to them he willbe the principle ofajoyful refurrection. See then that you get gracious fouls now, or never expect glo-
rious bodies then.
"Evidence 2. " Ifyou be dead with Chriſt, you shall live a-
gainbythe life ofChriſt. If wehave beenplanted together " in the likeness ofhis death, we shall be alſo in the likeness of
" his refurrection," Rom. vi. 5. συμφυτοι, planted together. Some refer it to believers themselves; Jews and Gentiles are planted together inChriſt. So * Eraſmus, " Believers grow " together like branches upon the fame root." which ſhould powerfully enforce the greatgoſpel-dutyofunity among them-
ſelves. But I would rather underſtand it, with reference to Chrift and believers, with whom believers are, in other ſcriptures, faid to ſuffer together, and be glorified together ; todie together, and live together; to be crucified together, and buried together ; all noting the communion they have with Chriſt, both in his death, and in his life. Now, if the power of Chrift's death (i. e.) the mortifying influence ofit, have been
upon our hearts, killing their lufts, deading their affections, and flatting their appetites to the creature, then the power of his life, or refurrection, ſhall come (like the animating dew) upon ourdead witheredbodies, to revive and raiſe them up to
livewithhim inglory.
Evidence 2. If your heartsand affections be now with Chrift inheaven, your bodies indue time shall be there alſo, and conformedto his glorious body. So you find it, Phil. iii. 20, 21 , " For our converſation is in heaven, from whence we look for " the Saviour, the Lord Jesus Chriſt, who ſhall change our vilę "body, that it maybe faſhioned likeuntohis own gloriousbo- " dyt." " The body is here called vile, or the body of our " vileneſs." Not as God made it, but as fin hath marred it.
* In unum concrefcere vel coalefceres † Το σωμα, της ταπεινώσεως.
SERM. XXΧΙΧ . The Fountain of Life. 37
Not abfolutely, and in itſelf, but relatively, and in comparifon
of what itwill be, inits ſecond edition, at the refurrection. Then thoſe ſcatteredbones anddiſperſedduſt, like pieces of old brokenbattered filver, will be new caſt, and wrought in thebeſt
and newest faſhion,even liketoChriſt's glorious body. Whereofwe have this evidence, that our converſation is already heavenly. The temper,frame, anddiſpoſitionofour fouls is already fo; thereforethe frame and temper ofourbodies indue time ſhallbefo.
Evidence 4. Ifyou strive now by any means toattain the refurrection ofthe dead, no doubt butyoushallthen attain whatyou
nowstrivefor. This was Paul's great ambition, " thatby any " means he might attain the refurrection ofthe dead," Phil. iii.
11. Hemeans not ſimply a refurrection from thedead, for that allmen ſhall attain, whether they ſtrive for itor no. Butbya metonymy ofthesubjectfor theadjunct,he intends that complete
holineſs andperfection, which ſhallattend the ſtate oftherefurrection, ſo it is expounded, ver. 12. So then, ifGodhave raifed inyour hearts avehement defire, and aſſiduous endeavour af-
ter a perfect freedom from fin, and full conformity toGod, in thebeauties ofholiness; that very love of holiness,your preſent
pantings, and tendencies after perfection, ſpeak you to be the perſonsdeſigned for it.
Evidence 5. Ifyou are fuch as dogood inyourgeneration. If you be fruitful and useful men and women in the world, you ſhallhave part inthis bleſſed refurrection,John v. 28, 29."All "
" thatarein the graves ſhallhearhis voice and (hall come forth ;
they that have donegoodunto the refurrection of life." Now it is not every act materially good, that entitlesaman to this privilege; but the ſame requifites that the ‡ ſchoolmen aſſign to make agood prayer, arealſoneceſſary to everygood work. The perſon, matter, manner, and end, must begood. Nor is it any
finglegood act, butaferies and course ofholy actions, that is heremeant. What a ſpur ſhould this be to us all, as (indeed, theapoftle makes it, cloſing upthedoctrine ofthe refurrection, withthis folemn exhortation, 1 Cor. xv. 58. with which I alſo
cloſe mine) " Therefore, mybeloved brethren, be ye ſtedfaſt, " unmoveable, always abounding in thework of the Lord, " for as much as ye know that your labour is not invainin " the Lord."
Thanks he to Godfor his unspeakable gift.
‡ Si bonus bona facit benead bonum. i. e. If one isgood, he doeswhat is good, inagood manner, and foragood end.
38 SERM . XL. The Fountain of Life. SERMON XL.
Wherein the ASCENSION OF CHRIST is opened, and
varioufly improved,being the ſecond Step of his ExALTATION.
John xx. 17. Jeſus faith unto her, Touch me not : for I amnot
yet afcended to my Father: but go to my brethren, andfay
unto them, I afcend unto my Father and your Father, and to my God and your God.
N all the former ſermons we havebeen following Chriſt thro
his humiliation, from the time thathe left thebleſſedboſom ofthe Father : And now having finiſhed the whole courſe ofhis obedience on earth, and riſen again from the dead; we must,
in thisdiſcourſe, followhim back again into heaven, and lodge him inthatboſom of ineffabledelight and love, which for our fakes, he fo freely left. For it was not his end in riſing from thedead, to live ſuch a low animal life as this is, but to live a moſt glorious life, as an enthronedKing in heaven; upon which
ſtate he was now ready to enter, as he tells Mary in the text, andbids her tell it to the diſciples, " Go, tell my brethren, " thatI afcend to my Father," &c.
In the former verſes you find Marywaiting at Chriſt's ſepulchre, in a very penſive frame; exceedingly troubled, becauſe ſhe knew not what was become of Chrift, ver. 15. In the next verſe, Chriſt calls herby her name, Mary ; ſheknowing the voice, turned herself, and anſwered, Rabboni. And as afoul tranſported with joy *, ruſhes into his arms, as defirous to clafp and embrace him. ButJeſus ſaid, " Touch me not," c.
In which words we have Chriſt's inhibition, " Touch me " not:" Strange that Chriſt, who rendred himselfſo kind and tender toall, that not only admitted, but commandedThomas to put his finger intohis wounds, ſhould forbidMary to touch him; but this was not for want of love toMary ; for he gives another reaſon for it preſently, " I am not yet afcended;" i. e.
ſay ſome, the time for embracing willbewhenwe are in heaven. Then and there ſhallbe the place and time, we shall embrace
oneanother for evermore. So Auguſtin. Or, thou doteſt too
** Marywould embraceChriſt, out ofher great love to him, and joythatthe had seenhimagain in the flesh. Bucer. on the place.
SERM . XL. 39 The Fountain of Life.
much upon mypreſent ſtate, as if I had now attainedthe very ακμη, culininating point of my exaltation. When as yet I am
not afcended; fo Cameron and Calvin expound it. Or laſtly, Chriſtwould fignify hereby, that itwas not his will and pleafure in fo great ajuncture of things as this, toſpend time now in expreſſing (this way) her affections to him ; but rather to ſhew itby haſting about his ſervice. Which is The second thing obſervable, viz. his injunction upon Mary, to carry the tidings of his refurrection to the diſciples. In which injunction we have,
First, The perſons towhom this meſſage was ſent, my brethren, fohe calls the diſciples. A sweet compellation, and full
of love. Much like that ofJoſeph to his brethren, Gen. xlv. 4. ſave only that there is much more tenderneſs in this than that; for he twits them in the fame breath with what they had done against him ; " I am Joſeph your brother, whom ye fold ;" but in this it is, "Go, tell my brethren," without the leafſt mention oftheir cowardice or unkindness. And,
" Secondly, The meſſage itſelf. " Tell my brethren, I afcend to my Father, and your Father; to myGod, and your God ;" αναβαινω, 1 afcend. It is put in the preſenttenſe, as if he had beenaſcending; though he did not afcend in ſome weeks after
this; but he ſo expreſſes it, to ſhewwhat was the next partof 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 myFather, and your Father ; tomyGod, and your " God." Not our Father, orGod incommon; but mine and yours in a different manner. Your's by right ofdonation, mine in adifferent manner. Your's by right of dominion, mine (in reference to myhuman nature) not only by right ofcreation, though ſo too ; but alſo by ſpecial covenant and confederation.
* By predeſtinationofmymanhood, to thegrace of perfonal uion, by deſignation ofme, to the glorious office of Mediator. My Father, as I amGod, by eternal generation. As man, by collation of the grace ofunion. And your Fatherby ſpiritual
adoptionand regeneration. Thus he ismyGod, and yourGod;
my Father, andyour Father. This is the ſubſtanceofthat comfortable meſſage, fent byMary to the penſive diſciples. Hence theobſervation is,
Doct. That our Lord Jesus Chriſt, did not only risefrom the
* Mr. Henry Jeanes's Secondpart ofthe mixture ofſcholaftical andpractical divinity, p. 273 .
40 SERM. XL. The Fountain of Life. dead, but also afcended into heaven ; there to dispatch all that remained to be donefor the compleating thefalvation ofhis people.
So much the apoſtle plainly witneſſeth, Eph. iv. 1o. "He " that defcended, is the fame alſo that aſcended up far above " all heavens," (i. e.) all the aſpectable heavens. A full and faithful account whereof the feveral evangeliſts have given us, Mark xvi. 19. Lukexxiv. 51. This is ſometimes calledhisgoingaway, as John xvi 7. Sometimes his being exalted, Acts ii. 33. Sometimes his being made higher than the heavens, Heb. vii. 26. And fometimes his entering within the veil, Heb. vi.
19, 20. All which arebut ſo manyfynonymous phrafes, expreffinghis afcenfion, in a very pleaſant variety.
1. Who afcendNow for the opening this act of Chrift, we willbind up the whole in the fatisfaction oftheſe fix queſtions ed? 2. Whence did he ascend ? 3. Whither ? 4. When ?
5. How ? 6. and lastly, Whydid he ascend ? And theſe will take in what is needful for you to be acquaintedwith in this point.
First, Who afcended ? This the apofile anſwers, Eph . iv. 10. " the fame that deſcended," viz. Chriſt. And himself tells us in the text, " I afcend." + " And though the aſcenſion " were of Chriſt's whole perfon, yet it was but a figurative " and improper expreſſion, with respect to his divine nature,
" but it agrees moſt properly tothe humanity of Chriſt, which " really changed places and conditions by it." And hence it is that it is faid, John xvi. 28. " I came forth from the Father,
" andam come into the world; again, I leave the world, and " go to my Father." He goes away, andwe see him no more. AsGod he is fpiritually with us ſtill; evento the end ofthe world. But as man, " the heavens muſt contain him till the " reſtitution ofall things," Acts iii. 21 .
Secondly, Whence Chriſt aſcended ? Ianſwer,moregenerally,he isfaid to afcend from this world, to leave the world. That is the terminus a quo, John xvi. 28. Hut more particularly, it was from Mount Olivet, near unto Jerufalem. The very place where he began his laſt forrowful tragedy. There, where his heart began tobe ſadded, there is itnow madeglad. O what a difference was there betwixt the
* Afcenfio totiusfuit perſone, naturæ tamen divinæ non convenit nisi figurate. Sed humanæ naturæ maxime proprie conve nit, &c. Amef. Med. p. 114.
SERM . XL. 41 The Fountain of Life. frameChriſt was in, in that mountbefore his paſſion, and this heisnow in, athis aſcenſion ! But,
Thirdly, Whitherdid he aſcend ?
It is manifeſt it was into the third heavens : the throne of God,andplaceofthe bleſſed : where allthe faints ſhallbe with him for ever. It is ſaid to be far above all heavens; that is theheavens which we fee, forthey are butthepavement of that
ſtately palace of the great King. He is gone (faith the apostle) within the veil, (i. e.) into the moſt holy place. And into his Father's houſe, John xiv.2. Andhe is alſoſaid togo to the " place where he was before," Johnvi. 62. backagain to that
ſweetand glorious boſom ofdelight and love, from whence at his incarnationhe came.
Fourthly, WhendidChriſt afcend ? Was it preſentlyas foon ashe roſe from the dead ?
No, not fo, for " after his refurrection (faith Luke) he was " ſeenof them forty days, ſpeaking of the things pertaining " tothekindom ofGod." Andtrulythe careand love ofChriſt tohispeople was very manifeſt in thishis ſtaywith them . He had ineffable glory prepared for him inheaven, and awaiting hiscoming, but he will notgo to poſſeſs it, tillhe had fettled allthings for thegood of his churchhere. For in this time he confirmedthe truth of his refurrection, gave charge to the apoſtlesconcerning the diſcipline and order of his houſe or king-
dom: which wasbut needful, ſincehe intended that their Acts
ſhouldbe rules to future churches. So long itwas neceſſaryhe ſhould ſtay. Andwhenhe had ſet allthings in order,hewould ſtay no longer, " left he ſhould feem to affect a terrene life ." And beſides, he had work of great concernment to do for us
intheother world. Hedeſired to beno longer here, than he hadwork todo forGod, and fouls. Agoodpattern for the faints.
Fifthly, Howdid Chriſt aſcend intoheaven? Here it is worthy our obſervation, that Chriſt aſcended as a publicperfonorforerunner, inournames,anduponouraccounts *.
‡ The weakness ofhisdiſciples requiredthedelayofhis ſeparation from them. Ames. || Ne terrenam vitam videretur meditare. Amef. * He by his entrance into heavengives us the ſtrongest confolation, for as he came down from heaven, not on his own but our account, ſo he hath takenpoffeffionofheaven to prepare a place and habitation there for us. Pareus on the place.
VOL. II. F
42 The Fountain of Life . SERM. XL. So it is faidexpreſsly, Heb. vi. 20. ſpeaking ofthe moſt holy
placewithin the veil : whither (faithhe) theforerunner isforus entred. His entring intoheaven as our forerunner implies both his public capacity, and precedency.
First, His public capacity, as one thatwentupon ourbuſineſs toGod. So he himself ſpeaks, John xiv. 2. " I go before " toprepare a placefor you." To take poffeffionofheaven in our names. The forerunner, hath refpect to others that were to come to heaven after him, in their ſeveral generations ; for whom hehathtakenup manſions, which are kept for them against their coming.
Secondly, It notes precedency, he is ourforerunner, but he himself had no forerunner. Never any entred intoheavenbeforehim, but fuch as entred in thename, and through the virtueof his merits. He was the firſt, that ever entredheavendirectly, immediately, inhis ownname,and upon his own account. But all the fathers who died before him, entredin hisname. To the holiest of them all, God would have faid as Eliſha to
Jehoram, 2 Kings iii. 14. Were it not that I had reſpect to the perſon of myfon, inwhoſe 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, Mofes.
Secondly, He afcended 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, Pfal. xlvii. 5. " God is gone up with aſhout, the Lord with the found of a " trumpet ; fing praiſes toGod, ſing praifes; fing praiſes un- " to our king, fing praiſes." Acloud is prepared, as a royal chariot, tocarryup theKing of glory tohis princely pavilion †. "A cloud received him " out of their fight," Lukexxiv. 51. Andthen a royal guard ofmighty angels furround the chariot, if not for ſupport, yer
for greater ſtate and folemnity oftheir Lord's afcenfion. And oh whatjubilations 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. i. 6. So athis return thitheragain, when he had finiſhed redempti-
*Molerus in loc. Geirus. Aynſworth. † Mr. Cafe inhis Piſgah.
SERM . XL. The Fountain of Life. 43 on-work, there were no leſs demonftrations givenby thoſe bleffedcreatures of their delight and joy in it. The very heavens echoedand refounded on that account. Yea, the triumph is
not ended at this day, nor never ſhall.
It is faid, Dan. vii. 13, 14. " I faw, (faith the prophet), in " the night viſions, and behold one like the Son ofman came "with the clouds ofheaven, and came to theAncient ofdays,
" and they brought him near tohim. And there was given " him dominion, and glory, andakingdom; 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 ofdays, i. e. toGod the Father, who, to expreſs his welcome to Chriſt, gave him glory, and akingdom. And ſo it is and oughttobe expounded *. TheFather received him with open arms, rejoicing exceedingly to feehim again inheaven; therefore God is faid to " receive himup intoglory," 1 Tim. iii. 16. For that which, with reſpect to Chriſt is called afcenfion, is, with reſpect to the
Father, called affumption. Hewent 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 afcenfion. As in the Roman triumphs they did fpargere miſfilia +, beſtow their largest promiſes upon the people: ſodid our Lordwhen
he afcended; "wherefore he faith, when heafcended up on
high, he led captivity captive; and gave gifts unto men." The place towhich the apoſtle refers, is Pfal. lxviii. 17, 18 . whereyou have both the triumph and munificence, with which
Chriſt went up, excellently fet forth together.
" The chariots of God, (faith the Pfalmiſt), are twenty " thousand, even thousands of angels ; the Lord is among " them, as in Sinai, in the holy place. Thou hast afcended "
" on high, thou hast led captivity captive, thou hast received
gifts for men; yea, for the rebellious alſo, thatGod might " dwell among them." Which words in their literal fenfe, are a celebration of that famous victory and triumph of David over the enemies of God, recorded 2 Sam. viii. Theſe con. F2
* See Deodat, and Engliſh Annot. &c. † Princes, when triumphing after victory, uſe to diſperſe great preſents, andſumsofmoney among the people, congratulating their triumph withjoyous ſhouts.
44 The Fountain of Life. SERM . XL. quered enemies bring him ſeveral forts of preſents, all which he dedicated to the Lord. The ſpiritual ſenſe is, that juſt fo our Lord Jesus Chriſt, when he had overcome by his death onthe 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. fanctifies the natural gifts and faculties of ſuch as hated his people before, dedicating them to the Lord, in his peoples ſervice. Thus, (as one obſerves), Tertullian, Origen, 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 Brad-
wardine a ſcornful proud naturaliſt, who once said, when he
read Paul's epiſtles, Dedignabar eſſeparvulus ; he ſcorned ſuch childiſh things, but afterwards became a very useful man inthe church ofGod. And even Paul himselfwas as fierce an enemy to the church as breathed on earth, till Chriſt gave him into its boſom by converſion, and thenno mere man ever did the Lord
and his people greater ſervice thanhe. Men of all forts, greater and ſmaller lights, have been given to the church. Officers of all forts, were given it by Chriſt. Extraordinary and temporary, as prophets, apoſtles, evangeliſts ; ordinary and ſtanding, as paftors and teachers, which remain tothis day, Eph. iv. 8, 9. And thoſe ſtars are fixed in the church-heavenby a moſt firm
eſtabliſhment, I Cor. xii. 28. Thousands now in heaven, and thouſands on earth alſo, arebleſſing Chriſt at this day for theſe his aſcenfion-gifts.
Fourthly, Our Lord Jesus Chriſt aſcended moſt comfortably, for whilſt hewas bleſſing his people, he was parted from them, Luke xxiv. 50, 51. Therein making good to them whatis faid to him, John xiii. 1. " Having loved his own, he lovedthem to " theend." There was a greatdeal oflove manifeſted byChrift in this verylaſt act ofhis in this world. The laſt ſighttheyhad of him in this world was a moſt ſweet and encouraging one. Theyheard nothing from his lips but love, they ſaw nothing in his face but love, tillhe mounted his triumphant chariot, and was taken outof their ſight.
Surely theſe bleſſings at parting were ſweet and rich ones. For the matter of them, theywere the mercies which hisblood
* Thou doſt raiſe up teachers ofthy church, among thosewho hateandperfecute thy people; and, fromtime to time, bringmany ofthyenemies to this thy kingdom. Mol. on theplace..
SERM. XL. The Fountain of Life. 45 had ſo latelypurchased for them. And for their extent, they werenot only intended for them, who had the happineſs to be
uponthe place with him from whence he aſcended; but they
reach us as well as them; and willreach the laſt ſaint that ſhall beupon the earth, till he come again. For they were but repreſentatives ofthe future churches, Matth. xxviii. 20.; and in bleſſing them, he bleſſed us alſo. Andby this we may be ſatisfied that Chriſt carried an heart full oflove to his peopleawaywith him to heaven; ſince his love ſo abounded in the laſt
act that everhe did in this world: and left ſuch a demonſtration of his tenderneſs with them at parting.
Fifthly, He aſcended, as well as roſe again,byhis ownpower. Hewas not merely paſſive in that his aſcenſion, but it was his
ownact. Hewent to heaven. Therefore it is ſaid, Acts i. 10. Hewent up, viz. by his own divine power t. And this plainly evinceth him tobe God, for no merecreature ever mounted itſelffrom earth, farabove allheavens, as Chriſt did.
Sixthly, and lastly, Why did Chriſt aſcend ? Ianſwer : his afcenfionwas neceſſary upon many and great accounts. For, First, If Chrift had not aſcended, hecould not have interceded, as now he doth inheaven, for us. Anddo but take away Chriſt's interceffion, and you ſtarve the hope ofthe faints. For what have we to fuccour ourſelves with, under the daily ſurpriſes of fin, butthis, " That ifany man fin, 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 afuretyfor thepeace betwixtGod andus,
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 xiv. 2. He was, as I faid before, the
firſt that entred into heavendirectly, and in hisown name ; and hadhenotdone ſo, we could nothave entered, whenwedie, in his name. The Forerunner made wayfor all that are coming on,
in their ſeveral generations, after him. Nor couldyour bodies have afcendedafter their refurrection, butin the virtue of Chriſt's
aſcenſion. For he aſcended, as was faid before, in the capacity of our headandrepreſentative; to hisFather, and our Father : For us and himself too.
† Hisdivine power was the cauſe ofhis aſcenſion.--but that which likewise contributedto it, was the condition ofhis glorified body,whichcanmove upwards, aswell as downwards. Ames.
46 The Fountain of Life. SERM. XL, Thirdly, IfChriſt had not afcended, he could nothave been inaugurated, and inſtalled in the glory he now enjoys in heaven. Thisworld isnotthe placewhereperfect felicityand glory dwell. And then, how had the promise of the Father been made good to him ? Or our glory, (which confifts inbeing
with, andconformed tohim),where had it been ? " Ought not
" Chrift to fuffer,and to enterinto his glory ?" Luke xxiv. 25.
Fourthly, If Chrift had notaſcended, how couldwe have been fatisfied, that his paymenton the croſs made full fatisfaction to God, and that nowGod hath no more bills to bring in against
us ? How is it that the Spirit convinceth the world of righteouſneſs, John xvi. 9. 10., but from Chriſt's going tothe Father, and returning hither no more ? which gives evidence of God's fullcontentand fatisfaction, both with his perſon and work.
Fifthly, How ſhouldwe have enjoyed the greatbleſſings of the Spirit and ordinances, if Chriſt had not afcended ? And
furely we could not have been without either. If Chriſt had not gone away, " the comforter had not come," John xvi. 7. hebeginswhereChriſt finiſhed. For he takesof his, and ſhews
it to us, John xvi. 14. And therefore it is ſaid, John xvii. 39. " The holy Ghoſt was not given, becauſe Jeſus was notyet " glorified." He was then given as a fanctifying ſpirit, but notgiven in that meaſure, as afterwards he was, to furnish and qualifymen with gifts, for ſervice. And indeed,by Chriſt's a-
fcenfion, both his ſanctifying, and his miniſtring gifts were ſhed forth, more commonly and more abundantly, upon men. Theſe fell from him when he afcended, as Elijah's mantle did
from him, ſo that whatsoever good of converfion, edification, fupport, or comfort you receive from ſpiritual ordinances, he hath ſhedforth that, which you now fee and feel. It is the fruit of Chrift's afcenfion.
Sixthly, and lastly, IfChrift had not afcended, how had all the types and prophecies, that prefigured and foretold it, been fulfilled? " And the fcriptures cannot be broken," John x. 35. Sothat, upon all theſe accounts, it was expedient that he ſhould
goaway. It was for hisglory, and for our advantage. Though we loft thecomfort of his bodily prefence by it, yet if "we " loved him, we would rejoice he went to the Father," Joha xiv. 28. Weought tohave rejoicedinhisadvancement, though ithad been to our loss ; but when it is so much for our benefit, as wellas his glory, it is matter ofjoy on both fides, thathe is afcended to his Father, and our Father ; to his God, and to our God. From the ſeveral bleſſings flowing to us out of Chrift's
SERM. XL. 47 The Fountain of Life.
afcenfion, it was that he charged his people not to be troubled athis leavingofthem,John xiv. Andhence learn,
Inference 1. Did Christ afcend into heaven ? is ourJesus, our treasure, indeed there ? Where then should the hearts of believers be, but in heaven, where their Lord, their life, is ? Surely, faints, it is not good that your love, and your Lord ſhouldbe in two ſeveral countries, faid one that is now with him. Up, and haſten, after your lover, that he and you may be together. Chriſtians, you afcended with him, virtually, when he afcended; you ſhallafcend tohim, perſonally,hereafter; Oh thatyou would
aſcend to him, fpiritually, in acts offaith, love, and defires daily. Surfum corda, up with your hearts, was the form uſed by theancient church at the facrament. Howgood were it, ifwe could fay with the apostle, Phil. iii. 20. "Our converſation is " inheaven, from whence we look for the Saviour. " An heart afcendant, is the beſt evidence ofyour intereft inChrift's afcenfion.
Inference 2. Did Chrift go to heaven, as a forerunner ? What hafteshould we make tofollow him ? He ran to heaven; he ran thitherbefore us. Didhe run toglory, andſhallwe linger ?did heflee as an eagle towards heaven, and we creep like ſnails ?
ComeChriſtians, " Lay aſide everyweight, and the fin thatdoth " ſo easily beſet you, and run with patience the race ſet before " you,looking unto Jeſus," Heb. xii. 1, 2. Thecaptain ofour
falvation is entered within the gates of the newJerufalem, and calls to usoutofheaventohaften tohim; propoſing the greateft encouragements to them that are following after him, faying, He that overcomes ſhall fitwith me in my throne, as I alſo o-
vercame, and am fet down with my Father in his throne," Rev. iii. 22. Howtedious fhould it seemto us, tolive ſolong
atadiſtance from our Lord Jeſus !
Inference 3.DidChriſt aſcend ſotriumphantly; leadingcaptivitycaptive ? How little reason thenhave believers tofear their
conquered enemies ? Sin, Satan, and every enemy, were, inthat day, led away in triumph, dragged at Chriſt's chariot wheels, brought afterhim as itwere inchains. It is a lovelyfight to fee
the necks of thoſe tyrants under the foot of our Joshua. He made, at that day, " an open ſhewof them," Col. ii. 15. Their ſtrength is broken for ever. In this he ſhewed himself more thanaconqueror; forhe conquered and triumphedtoo. Satan was then trod underhis feet, andhe hath promiſed to tread him
under our feet alſo, andthat ſhortly,Rom. xvi. 20. ſome power ourenemiesyetretain, theferpentmaybruiſe ourheel,but Chrift hathcrushedhishead.
48 SERM . XL . The Fountain of Life. Inference4. Did Chriſt aſcend ſo munificently, ſhedding forth ſomany mercies uponhis people ? mercies of inestimable value, reſerved on purpoſe to adorn thatday ? O thenfee that you abuſe not thoseprecious afcenfion-gifts ofChrist, but value and improve them, as the choicest mercies. Now, the aſcenſion-gifts, as I told you, are either the ordinances and officers ofthe church, (forhe then gavethem paftors 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 ofChriſt. This isa ſin that no nation is plungeddeeper into the guilt of, than thisnation, andno age morethan this. SurelyGod hath written to us thegreat things of his law, andwe haveaccounted them Small things . We have been looſe,wanton, ſceptical profeffors , for the moſt part, that have had nice and coy ſtomachs, that could not reliſh plain, wholeſome truths, except ſo and ſo modi-
fied to our humours. For this the Lord hath a controverfy with the nation, and, by a forejudgment, he hath begunto re-
buke this fin already. And I doubt not, before he make an end, plain truths will down with us, andwe shall bleſs God for them.
Secondly, But in the next place, fee that you abuſe not the Spirit, whomGod fent from heaven, at his afcenfion, to fupply 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 abufe oflight. O deal kindly with the Spirit, and ebeyhis voice : comply with his deſigns, andyield up yourſelves
to his guidance and conduct. Methinks, to be intreated bythe love of the Spirit, Rom. xv. 30., ſhould be as great an argument as to be intreated for Chriſt's fake. Now, to perfuade all the faints to be tender of grieving the Spirit by fin, let me urge a few confiderations proper tothe point under hand.
Conſid. 1. First, Hewas the first and principal mercy that Chrift received for you at hisfirſt entrance into heaven. It was the first thing he asked ofGod when he came to heaven. So he ſpeaks, John xiv. 16, 17. " I will pray the Father, and he " ſhall give you another comforter, that he may abide with
" you." No foonerhad he fet 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 fentdown tohis people. So that the Spirit is thefirst-
SERM . XL. 41 The Fountain of Life.
born of mercies ; and deſerves the firſt place in our hearts and eſteems .
Confid. 2. Secondly, The Spirit comes not in his own name to us,(though, if ſo, he deſerves adearwelcome forhis own fake, and for the benefits we receiveby him, which are ineftimable), but he comes tous in thename, andin the love, both ofthe Father, andthe Son. As one authorized and delegated by them ; bringinghis credentials under both their hands and feals, Johnxv. 26. " Butwhen the Comforter is come, whom I will fend toyou " from the Father ;" Mark, I will fend him from the Father ; and in John xiv, 26. the Father is ſaid to " ſend him in Chrift's " name." So that he is the meſſenger that comes from both theſegreat andholy perſons. And ifyou have any love for the God that madeyou, any kindness for the Chriſt that died for
you, ſhew it by your obedience to theSpirit that comes from them both, and in both their names to us, and who will be bothoffendedandgrieved, ifyou grieve him. O thereforegive him an entertainment worthy of one that comes toyou in the name of the Lord. In the Father's name, and inthe Son's name . Confid. 3. Thirdly, But that is not the only confideration that ſhould cauſeyou to beware ofgrieving theSpirit, becauſehe is ſent inthe name ofſuch great anddear perſons, to you, buthe deserves better entertainment than any ofthefaints give him,for his ownfake, andupon his own account, and that upona double ſcore, viz. of his nature and office.
First, On the account ofhis nature; forhe isGod co-equal with the Father and Son in nature and dignity, 2 Sam. xxiii. 23.
The Spirit ofthe Lord ſpakeby me, andhis word was inmy tongue ; the God of Ifrael faid; the rock of Ifrael ſpake to " me." So thatyou feehe isGod. The Rock of Ifael. God omnipotent, for he created all things, Gen. i. 2. God omniprefent, filling all things, Pfal. cxxxix. 7. God amniscient, who
knows your hearts, Rom. ix. 1. Beware of him therefore, and grievehimnot, for in ſodoingyou grieveGod.
Secondly, Upon the accountof his office, andthe benefitswe receivebyhim. We are obliged, evenontheſcore ofgratitude and ingenuity, toobeyhim; forhe is fent in thequality of an advocate tohelp us to pray ; to indite our requeſts for us; to teachuswhatandhow toaſk ofGod, Rom. viii. 26. He comes tous as a Comforter, John xiv. 16. And none like him. His work is to take of Chriſt's andshew it to us *, i. e, totake of
1 * John xvi . 14. VOL. II. G
42 The Fountain of Life. SERM. XL.
hisdeath, refurrection, aſcenſion, yea, ofhis very preſent interceffion in heaven, and ſhew it to us. He can be with us ina moment, he can, (as * one well obſerves), tell you what were the verylaſt thoughts Chrift was thinking in heaven aboutyou.
Itwas he that formed the body of Chrift in the womb, and fo preparedhim tobe a facrifice for us . He filled that humanity with his unexampled fulness†. So fitting and anointing him for thediſcharge ofhis office.
It is he that puts efficacy into the ordinances, and without him they would be but adead letter. It was he that bleſſed them to your conviction and converfion 1. For if angels had beenthe preachers, no converfionhad followedwithoutthe Spirit. It ishethat is the vinculum unionis, bond ofunion betwixt Chrift and your fouls, without which you could never havehad intereft in Chrift, orcommunion with Chriſt. It was he that ſooften hath helpedyour infirmities, when youknew notwhat to ſay; comforted your hearts when they were overwhelmed within you, and you knew not whatto do; preſerved you ma-
ny thousand times from fin and ruin, when youhave beenupon the flippery brink ofit in temptations. It is he, (in his fanctifying-work), thatis the beſt evidenceyour foulshave for heaven. Itwere endless toenumerate the merciesyou havebyhim. And now, reader, doſt thou not blush to think how unworthy thou haft treated fuch a friend ? For which ofall theſe his offices or benefits doft thou grieve and quench him ? O grieve not the Holy Spirit whom Chriſt ſent as foon aseverhe came toheaven,
inhis Father's name, and in his own name, to perform all theſe offices for you.
Infer. 5. Is Chriſt aſcended to theFather as our forerunner ? Then the door offalvation stands open to all believers, and by
virtue of Christ's afcenfion, they alſo ſhall afcend after him, far above all viſible heavens || . O my friends, what place hath Chriſt prepared and taken up for you ! what a ſplendid habitationhath he provided for you ! " God is not ashamed to be " called yourGod; forhe hath prepared foryou a city," Heb. xi.16. Inthat city Chrift hathprovided manſions, and reftingplaces for your everlasting abode, John xiv. 2., and keepsthem
* Mr. Tho. Goodwin. † Luke i. 35. Ifa. Ixi. 1. Col. i. 19. † 2 Cor. ix. 6. John xvi . 9. 1 Pet. i. 12. I Johniii. 24. Rom. viii. 9, 26. John xiv. 26. Ezek. xxxvi . 17 . The hope offuture inheritance is moſt fully ſecured to us in our Head, and we are ſetdown together with him in heaven, Eph. ii.
6. Synopsis purioris Theol. Difp. 28. p. 342.
SERM. XLI. The Fountain of Life. 43
foryou tillyour coming. O how auguſtand glorious àdwelling isthat, where fun, moon, and ſtars, ſhall ſhine as much below your feet, as theyare now above your heads ? Yea, ſuch is the loveChrift hath to the believer, that, as one faith, ifthou only hadſt been the choſen ofGod, Chriſt would have built that houſe for himselfand thee. Now it is for himself, for thee, and formany more, who ſhall inherit with thee. God fend us a joyfulmeeting within the veilwith ourForerunner, and ſweeten
our paſſage into it, with many a forefight and foretaſte thereof. And, in the mean time, let the love of a Saviour enflame our hearts,ſothatwheneverwe caſt alook towards thatplace, where
our Forerunner is forus entered,our fouls may ſay, withmelting affections, Thanks be to Godfor Jesus Christ ; and again, Bleffed
beGodforbis unspeakable gift .
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