Sermon XLI
Wherein CHRIST's fitting at Gon's right-hand is ex-
plained and applied, being the third Step of his glo-
rious EXALTATION.
HEB. 1. 3. When he hadby himselfpurged ourfins, fatdown on the right-hand ofthemajesty on high. CHRIST being returnedagaintohis Father, having finiſhed
his whole work on earth, is there bid by the Father to fit down in the featof honourand reſt. A feat prepared for him atGod's right-hand, that makes it honourable ; and all his ene-
mies as a footſtool under his feet that makes it eaſy. How much isthe ſtate and conditionofJesus Chriſt changed in a few days ! Here he groaned, wept, laboured, ſuffered, ſweat, yea, fwearblood, and foundno restinthis world, butwhen he comes
toheaven, there he enters into reſt. Sits down for ever in the highest andeaſreſtthrone, preparedby the Father for him, when hehaddonehis work. " When he hadby himself purged our
" ſins, he fat down," &c .
The ſcope ofthis epiſtle istodemonftrate Chriſt tobe the fulneſs ofall legal typesandceremonies, and that whatever light glimmered to the world through them, yet it was but as the
light of theday-ſtar, tothe light of this fun.
Inthischapter, Chrift the fubject ofthe epiſtle, is deſcribed, G2
44 The Fountain of Life. SERM . XLI. and particularly, in this thirdverſe, he is deſcribed three ways.
First, By his effſential and primeval glory and dignity, he is απαύγασμα, the brightness of his Father's glory, the very ſplendor of glory, the very refulgency of that ſon of glory. " * The primary reaſon of that appellation is with respect to " his eternal and ineffable generation, light of light, as the " Nicenecreedexpreſſes it. As abeam of light proceeding from " the fun. And the ſecondary reaſon ofit, is with reſpect to 66 men," for look as the fun communicates its light and influence tous, by its beams, which it projects ; ſo dothGod communicatehis goodness, and manifeſt himself to us, by Chriſt. "Yea, " he is the express image, or character of his perſon. Not as " the impreſſed image of the feal upon the wax, but as the en- " graving in the ſeal itſelft." Thus he is deſcribed by his efſential glory.
Secondly, He is described by the work he wrought here on earth, in his humbled ſtate, and it was aglorious work, and that wrought out by his own ſingle hand, " when he hadby " himself purged our fins." A work that all the angels in heaven could not do, but Chriſt did it.
Thirdly, and lastly, He is deſcribed by his glory, the which (as a reward of that work) he now enjoys in heaven. "When
" he had by himſelfpurged our ſins, he fatdownon the right- " hand of the majeſty on high," i. e. the Lord cloathedhim with the greatest power, and highest honour, that heaven itſelf could afford; for ſo much this phrase of" fitting down on the "right-handofthe majeſty" imports, as will appear inthe ex-
plication ofthis point, which isthe reſultofthis clauſe, viz.
Doct. That when our LordJesus Christ had finiſhed his work
on earth, hewas placed in the feat ofthe highest honour, andauthority ; at the right-hand ofGod in heaven.
This truth is transformingly glorious. Stephen hadbut a glimpse ofChriſt at his Father's right-hand, andit cauſed " his " face to ſhine, as it hadbeenthe face ofan angel," Acts vii. 56. This, his high advancement, was foretold and promiſed
*Ratio appellationes primaria eft respectu Patris cæleftisàquo abaterno, per ineffabilem generationem inftar luminis, de lumine refplenduit, fecundaria respectu hominum, &c. Glaff. Rhet. p. 174. †Χαρατειν infculpere dicitur, non tam imaginem exfigillo cera impreſſam, quam ipfumfigillum denotare, Glaff.Rhet, ſac. p. 159.
SERM . XLI. The Fountain of Life. 45 before the work of redemptionwas taken inhand, Pfal. cx. r.
" The Lord taid unto myLord, fit thou at my right-hand, " until I make thine enemies thy footſtool." And this promife was punctually performed toChriſt, after his refurrection and
afcenfion, inhistupreme exaltation,far above allcreatedbeings, in heaven and earth, Eph. i. 20, 21, 22. We shall here open twothings inthe doctrinal part, viz. Whatis meant byGod's right-hand, and what is implied in Chriſt's fitting there, with
hisenemies for a footſtool.
First, What are we to underſtand here byGod's right-hand? † It is obvious enough, that the expreſſion is not proper, but
figurative and borrowed. God hath nohand, right or left; butitisacondeſcending expreſſion, whereinGod ſtoops to the
creature's underſtanding, and by ithe wouldhave us to underſtand honour, power, andnearneſs.
First, The right-hand is the hand of honour, the upper hand, where we place thoſe whom we highly eſteem and honour. So Solomon placed his mother ina feat, at his righthand, I Kings ii. 19. So, in token of honour, God ſets Chriſt at his right-hand ; which, on that account, in the text is called the right-hand of Majesty. God hath therein exprefſed more favour, delight, and honour, toJeſus Chriſt, than everhedid toany creature. To which of the angels ſaid he atany time, fit thou on myright-hand?" Heb. i. 13 . Secondly, The right-hand is the hand of power: we call it theweapon hand, and the working hand. And the ſetting of
Chriſt there, imports his exaltation to the higheſt, authority, andmoſt ſupreme dominion. Not that God the Father hath
put himself out of his authority, and advanced Chriſt above himſelf; no, " for inthat he faith he hath put all things un- " der him, it is manifeſt that he is excepted which did put all
" things under him," 1 Cor. xv. 27. But to fit as an enthronedking atGod's right-hand, imports power, yea, the moſt
ſovereignandfupreme power ; and ſo Chriſt himself calls the right-hand at which he fits, Mat. xxvi. 64. " Hereafter ye " ſhall ſee the Son of man fitting onthe right-hand of pow- " er."
Thirdly, Andas it ſignifies honour and power, ſonearneſs in
†The right hand ofGod denotes divine honour and glory, on which the Son ofGod, who existed before all ages, as God, in the
higheſt, co-eſſential with the Father, and incarnate in the latter times, fatdownwithhis glorifiedbody. Damafc. lib. 4. c. 2. de orth. fide.
46 The Fountain of Life. SERM. XLI.
66 place, aswe use to ſayat one's elbow, and ſo it is applied to Chrift, in Pfal. cx. 5. The Lord at thy right-hand, ſhall " ſtrike through kings inthe day of his wrath;" that is, the
Lord, who is very near thee, preſent with thee, he ſhall fubdue thine enemies. This then iswhatwe are to underſtand byGod'sright-hand, honour, power, and nearneſs.
Secondly, In the next place let us fee what is implied in Chrift's fitting at God's right-hand, with his enemies for his
foot-ftool. And, ifwe attentively confider, we ſhall find thatit implies and imports divers great and weighty things in it. As,
First, It implies the compleating and perfecting of Chriſt's work, that he came into the world about. After his work was onded, then he fatdown and reſted from those labours, Heb. x.
11, 12. "Every prieſt ſtandeth daily miniſtring, and offering " oftentimes the ſame ſacrifices ; which can never take away " fins: butthis man when he had once offered one facrifice for " fins, for ever fat down on the right-hand ofGod." Here he affigns a double difference betwixt Chriſt, and the Levitical
priests; they ſtand, which is the poſture of fervants ; he ſits, which is the poſture of a Lord. They ſtand daily, becauſe their
facrifices cannot take away fin; he did his work fully, by one offering; and after that fits, or reſts for ever in heaven. And this (as the accurate and judicious Dr. Reynolds * obſerves) was excellently figured tous inthe ark, which was a lively type
of Jesus Chrift, and particularly in this, ithad rings by which itwas carried up and down, till at laſt it reſted in Solomon's temple, withglorious and triumphal folemnity, Pfal. cxxxii. 8, 9. 2Chron. v. 13. So Chriſt, while he was here on earth, being anointed with theHolyGhoſt and wisdom, went about doing good, Acts x. 38. and having ceaſed from his works, did atlaſt enter into his reſt, Heb.v. 10. which is theheavenly temple, Rev. xi . 19.
Secondly, His & fittingdown atGod's right-hand, notes the high content and fatisfaction ofGod the Fatherin him, and in hiswork. "The Lord faid to my Lord, fit thou on myright- " hand;" the words are brought in as the words of the Father, welcoming Chriſt toheaven; and(as itwere) congratulating the
* Dr. Edward Reynolds, on Pfalm cx. p. 35, 36. +They are faid to fit down, who reſt from their labour, and therebyrefreſhthemselves,Gen. xviii. 1. inwhich ſenſe fome underſtandwhat is faid of Chrift. To fit at God's right-hand, i. e. in the heavens, to reſt in that eternal bleſſedneſs with God, from theſe Jabours and miſeries towhich he voluntarily ſubjected himself for us. Ravan. on the word to fit.
SERM . XLI. The Fountain of Life. 47 happy accomplishment ofhis moſt difficult work. Andit is as ifhe hadfaid, "Omy Son, what ſhallbedone forthee thisday?
" Thou hast finiſhed agreatwork, andinall the parts of itac- " quitted thyself as an able and faithful fervant to me'; what "honours thall I now beſtow upon thee nee? The highestglory in "heaven is not toohigh for thee; come fit atmy right-hand." Ohowwell is he pleaſed with Chriſt, and what he hathdone ! Hedelighted greatly tobehold him here in his work on earth,
andby a voice from the excellentglory he told him fo, when he ſpake from heaven tohim, ſaying, " Thou art my beloved Son, " inwhom I am well pleaſed," 2 Pet. i. 17. And himselftells us, Johnx. 17. "Thereforedoth my Father love me, becauſe " Ilaydown my life," &c. for it was a work that the heart of Godhadbeenupon from eternity. Hetook infinitedelightinit.
Thirdly, Chriſt's fittingdown at God's right-hand in heaven, notes the advancement of Chriſt's human nature tothe highest honour; even to be the object ofadoration to angels and men. For it is properlyhis human nature that is the fubject ofall this honour and advancement ; and being advanced to the righthand of Majefty, it is become an object of worship and adoration. Not ſimply, as it is flesh and blood, but as it is perfonally unitedto the secondperſon, andenthronedinthe fupremeglory ofheaven.
Ohere is the mystery, that flesh andbloodſhouldeverbe advanced tothehighest throneofmajefty, and being there inſtalled
in thatglory, we maynowdirectourworship tohim asGod-man; and to this end was his humanity ſo advanced, that it mightbe
adored and worſhipped by all. "The Father hath committed " all judgment to theSon, thatallmen ſhouldhonour the Son, " even as they honour theFather." Andthe Fatherwill accept ofno honour divided from his honour. Therefore it isadded inthe nextclauſe," He that honoureth not the Sou, honoureth " not the Father whichhath ſent him," John v. 22, 23. Hence the apostles, in the falutations of their epiſtles, beg for grace, mercy, and peace, fromGod the Father, andour Lord Jefus Chrift ; and in their valedictions, theydefire the grace of our LordJesus Chriſt to the churches.
Fourthly, It imports the ſovereignty and fupremacy ofChrift over all. The inveſtiture of Christ, with authority over the empire ofboth worlds : For this belongs to him that fits down
upon his throne. When the Father faid to him *, Sit at my
*Therefore this fittingdownofChriſt attheFather's right-hand, does
48 The Fountain of Life. SERM. XLI.
right-hand, he did therein deliver to him the dispensation and
oeconomy of the kingdom. Put the awful fceptre ofgovernment intohis hand, andſo the apoſtle interprets and underſtands
it, 1 Cor. xv. 25. " Hemust reign,tillhe have put all his ene- " mies under his feet." And to this purpoſe, the fame apoftle accommodates, (if not expounds) the words of the Pfalmiſt,
" Thou madeſt him a little lower than the angels," (i. e.) in reſpect ofhis humbled ſtate on earth," thou crownedſthimwith " gloryand honour, and didſt ſethim over the works of thy " hands, thou hast put allthings in ſubjection under his feet," Heb. ii.7, 8. He is over the ſpiritualkingdom, the Church, abfolute Lord there, Matth. xxviii. 18, 19, 20. He alſo is Lord overthe providentialkingdom, the whole world, Pfal. cx. 2. and thisprovidentialkingdom, beingſubordinate tohis ſpiritual kingdom; he orders and rules this, for the advantage and benefit
thereof, Eph. i. 22.
Fifthly, To fit atGod's right-hand with his enemies for a footſtool, implies Christ tobe a conqueror over allhis enemies. To have his enemies under his feet, notes perfect conquest and
compleat victory. As when Joshua ſet his foot upon the necks ofthe kings : So Tamerlane made proud Bajazet his footſtool*. They trampled his name, and his faints, under their feet, and
Chrift will tread them under his feet. It is true indeed this victory isyet incompleat, and inconfummate ; for now " we fee " not yet all things put under him, (faith the apostle) but we fee
Jefus crowned with glory and honour," and that is enough. Enough to ſhew the power ofhis enemies, is now broken ; and
though they make ſome oppoſition ſtill, yet it is to no purpoſe at all; for he is ſo infinitely above them, that they must fall before him; it is not with Chriſt as it was with Abijah, againft
whom Jeroboam prevailed, becauſehe was young and tenderhearted, and could not withstand them. His incapacity and weakness , gave the watchful enemy, an advantage over him. I fay, it is not ſo with Chriſt, he is atGod's right-hand. And all
doesnot fignify properly that glory andeſſentialkingdom which was common to theSon ofGodwith the Father from eternity, for in this
reſpect even the Holy Spirit fits at the righthand ofGod; but the oeconomical and voluntary kingdom, over which he is appointed as
Θεανθρωπος, i. e. God-man andMediator by the Father, for the gathering in anddefending ofhis church. Synopf. pur. Theol. Difp. 28. P. 343 . *The manwho ſo often terrifiedthe cityConftantinople, was a dog and a footſtool under Tamerlane. Aurel. Vect.
SERM. XLI. 49 1 The Fountain of Life.
thepower ofGod ſtands readybent to ſtrike throughhis enemies, asit is Pfal. cx. 5.
Sixthly, Chrift's fitting in heavennotes to us thegreat and wonderful change, thatis madeupon the ſtate, and condition ofChriſt, ſince his aſcention into heaven. Ah, it is far otherwifewith himnow, than itwas inthe days of his humiliation hereon earth. Quantum mutatus ab illo ! Oh what a wonderfullchange hath heavenmadeupon him ! It were good (as a †Worthyofoursſpeaks) tocompare in our thoughts the abaſe-
ment ofChriſt, and his exaltation together; as it were in co. lumns, one over against the other. He was born in a ſtable, butnow he reigns inhis royal palace. Then hehad a manger for his cradle, butnow he fits on a chair of ſtate. Then oxen andaffes were his companions, now thousands of faints, and ten thouſand of angels minifter roun about his throne. Then, in contempt, theycalledhim the Carpenter's Son, now he obtains
a more excellentname than angels. Then he was led away into the wilderness tobe tempted of the devil, now it is proclaimedbeforehim; " let all the angels ofGod worſhip him." Thenhehadnota place tolay his head on,now he is exalted
tobeheir of all things. In his ſtate of humiliation, "he en- " dured the contradiction of finners;" in his ſtate ofexaltation, " he is adored and admired by faints and angels." Then " he " had no form or comlineſs; andwhen we saw him, there was " no beauty, why we shoulddefire him:" Now the beauty of his countenance ſhall ſendforth ſuch glorious beams, as ſhall dazzle the eyes of all the celestial inhabitants round about him, &c.
Owhat a change is this! Here he ſweated,but there he fits. Herehegroaned, but therehe triumphs. Here helay uponthe
ground, therehe fits inthe throne ofglory. When he came to
heaven, his Father did, as it were, thus beſpeak him .
My dear Son, what an hard travail hist thou had of it ? What a world of woe hast thou paſſed through, in thestrength
of thy love to me, and mine elect ? Thou hast been hungry, thirsty, weary ; Scourged, crucified, and reproached : Ah what badusagehast thou had in the ungrateful world ! Not aday's reft for comfort fince thou wentest out from me ; but now thy fuffering daysare accomplished ; now thy rest is come, reftfor
evermore. Henceforthfit at my right-hand. Henceforth thou Sbaltgroan, weep, or bleedno more. Sit thou at my right-hand.
* Mr. T. Cafe, Piſgah, part 3. p. 21. VOL.II. H
50 SERM.XLI. The Fountain of Life. 4 Seventhly, Chriſt's fitting atGod's right-hand, implies the advancement ofbelievers to the highest honour : For this ſeſſion of Chriſt's, reſpects them, and there he ſits as our repreſentative,
in which regard we are made to fit with him inheavenlyplaces, as the apostle ſpeaks, Eph. ii.6. How ſecuremay webe (faith Tertullian) who do now already poſſeſs the kingdom ? meaning
inour head, Chriſt. This (faith another) is allmy hope, and all my confidence, namely, thatwe have a proportion 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 is matter of exceedingjoy, tobelieve that Chrift our head, our fleſh, and blood, isin all thisglory at hisFather's right-hand. Thus wehave opened the ſenſe and importance of Christ'sfittingat his Father's right-hand. Hencewe infer,
Inference 1. Is thisſogreatanhonour toChriſt, to fit enthroned atGod's right-hand ? What honour then is referved in heaven for thosethat arefaithful to Christ, now on the earth? Chriſt pray-
ed,and his prayer was heard, John xvii. 24- " That we maybe " with him tobehold the glory thatGod hath given him ;" and what heartcan conceive the felicity offuch a fight ? It made Stephen'sfaceſhineas the faceofan angel, whenhehadbut aglimpſe ofChriſt at his Father's right-hand. " Thine eyes ſhall fee the king in his beauty," Ifa. xxxiii. 17. which reſpected Hezekiah inthe type, Christ in the truth. Butthisisnot all, though this be much, tobe ſpectators of Chrift inhis throne ofglory ; we shall not only ſee him in his throne, but alſo ſit with him
enthroned in glory. To behold him is much, but to fit with him ismore. I remember it was the ſaying ofa heavenly chriſtian, now with Chriſt, I wouldfar rather look but through the hole of Christ's door, tosee but one half of his fairest and most
comely face, [for he looks like heaven]fuppose Ishould never win to fee his excellency and glory to the full ; than to enjoy the flower, the bloom and chiefeft excellency of theglory and riches of ten worlds. Andyouknow howtheQueenofthe South fainted at the fight of Solomon in his glory. But this fight you ſhall
have of Chrift, will change you into his likneſs. " We shall " be like him (faith the apostle) for we shall fee him as he is,"
1 John iii. 2. He will place us as it were in his own throne with him. So runs the promiſe, Rev. iii. 21. "To him that " overcometh , Iwill grant to fit with me inmythrone; even as I " alſo overcame, andam ſetdown with myFather in his throne ; "
and fo 2 Tim. ii. 12. " If we fuffer with him, we shall alſo " reignwith him." The Father ſet Chriſt on his right-hand,
SERM. XLI. 51 The Fountain of Life. and Chriſt will fet the faints on his right-hand. So you know the theep areplacedby the angels, at the great day, Matth. xxv. and ſo the church, under the figure ofthe daughter ofEgypt, whom Solomon married, isplaced " on the king's right-hand, " ingold ofOphir," Pfal. xlv. This honourhave all the faints. O amazing love ! What, we ſeton thrones, while as good as we bynaturehowl in flames ! O what manner of loveis this ! Theſe expreſſions indeed do not intend, that the faints ſhall be fet in higher glory than Chriſt ; or that they fhall have a parity of glorywith Chriſt, for in all things he must have the pre-emin-
ence: Butthey note the greathonour that Chriſt willputupon the faints ; as alſo, that hisglory ſhall be theirgloryinheaven.
" As the glory of the husband redounds to the wife; " ‡ and again, theirglory willbe his glory, 2 Thef. i. 10. and ſo it will be a ſocial glory. O it is admirable tothink, whither free grace hath already mounted up poor dust and aſhes ! To think how nearly we are related now to this royal, princely Jeſus ! But how much higher are the deſigns ofgrace, that are not yet come to their parturient fulness, they look beyondall this that wenow know ! "Now are we the fonsofGod, " but it doth not yet appear what we shall be," I John iii. 2. Ahwhat reaſon have you to honour Chriſt on earth, who is
preparing fuch honours foryou in heaven.
Infer. 2. 1s Christ Jesus thus enthroned in heaven, then howimpoſſible is it, that ever his intereſt ſhould miſcarry orfink on earth? The church hath many fubtle and potent enemies. True, but as Haman could not prevail against the Jews, whilſt Efther their friend ſpake for them to the king, no more can
they, whilft ourJeſus fits at his, and ourFather's right-hand. Willhe fuffer his enemies that are under his feet, to riſe up and
pull outhis eyes, thinkyou ? Surely theythat touch his people, "touch the very apple ofhis eye," Zech. ii. 8. " He must reign " till all his enemies areputunder his feet," ICor. xv. 25. The enemy under his feet, ſhall notdestroy the children in his arms. He fits inheavenon purpoſe to manage all to the advantage of
hischurch, Eph. i. 22. Are our enemies powerful; lo ourking fits on the right-hand of power. Are they fubtle and deep in their contrivance; he that fitson the throne, overlooks all they do. Heaven overlooks hell. "He that fits inheaven beholds,"
and derides their attempts, Pfal. ii. 4. He may permit his ene-
mies to ſtraiten them in one place, but it ſhallbe for their en-
† Uxorsplendefcit in radiis mariti. H2
52 The Fountain of Life. SERM. XLI. largement inanother. For it is with the church, as it iswith the fea; what it loſes in oneplace, it gets inanother; and fo
really loſes nothing. He may ſuffer them alſoto diſtreſs us in outwards, butthat ſhall be recompenſedwith inward and better mercies; andſo we shall lofe nothing by that. A footſtool you know is useful to him that treads on it, andſerves to lift him up higher; ſo ſhall Chriſt's enemies be to him, and his;
albeit they think not ſo. What ſfingular benefits the oppoſitions of his enemies, occaſion to his people; I have|| elfewere diſcovered, to which I refer my reader; and paſs to
Infer. 3.Is Chriſtſetdownon the right-handofthe Majefty in heaven ? O with what awful reverence should we approach himin the duties ofhis worship ! Away with light, and low thoughts of Chriſt. Away with formal, irreverent, and careleſs frames inpraying, hearing, receiving, yea, in conferring and ſpeaking of Chriſt. Awaywith alldeadneſs, anddrowſineſs in duties; for he is a great King with whom you have todo. AKing, towhom the kings ofthe earth, are but as littlebits
of clay. Lothe angels cover their faces in hisprefence. He
is an adorable Majeſty.
When John hada viſion ofthis enthroned king, about fixty years after his aſcenſion; ſuch was theover-powering glory of Chriſt, as thefun when itſhineth in itsstrength ; thatwhenhe
ſawhim, he fell at his feet as dead, anddied it is like he had, if Chriſthad not laid his hand onhim, and ſaid, " Fear not, I am " the firſt and the laſt ; I am he that liveth, and was dead, " andbehold I am alive for evermore," Rev. i. 17, 18. When he appeared to Saul in the way to Damascus, it was inglory above the glory ofthe fun, which over-powered him alſo, and laidhim asonedead upon the ground. O thatyou didbut know, what aglorious Lord you worſhip, and ſerve. Who makes the very place ofhis feet glorious, whereverhe comes. Surely He is greatly to be feared in the affembly ofhis faints, and tobe had in reverence ofall that are round about him. There is indeed a παρρησια boldneſs or free liberty of ſpeech allowed to the ſaints, Eph. iii. 12. But no rudeneſs or irreverance. We mayindeedcome, as the children ofakingcometothe father,who is both their awful fovereign, and tender father; which double relation cauſes adue mixture oflove, and reverence in their hearts, when they comebefore him. Youmaybefree, butnotrude, inhis prefence. Though he be your Father, brother, friend; yet the distance betwixt him andyou is infinite. ||ASaintindeed.
SERM . XLI . 53 The Fountain of Life: Inference 4. IfChrist be so gloriomfly advanced in the highest throne *, thennone need to reckon themselves diſbonoured, byfuffering the vilest things for hisfake †. The very chains and fufferings of Chriſt have a glory in them. Hence Mofes " e- "ſteemedthe very reproaches ofChrift greater riches thanthe
" treafures ofEgypt," Heb. xi. 26. Hesaw an excellencyin theveryworst things ofChriſt, his reproaches, and ſufferings, asmadehim leap outofhis honours, and riches into them. He didnot (as one faith) only endure the reproaches of Christ, but
counted them treasures. To be reckoned among his honours and things ofvalue. So Thuanus reports of Ludovicus Marſacus, a noble knight of France, when he was led with other
martyrs, that were boundwith cords, to execution; and he forhis dignitywas notbound, he cried, give memy chain too, let me be a knight of the fame order ‡. Diſgrace itſelfishonourable, when it isendured for the Lord ofGlory. And fure-
lythere is (as one phraſeth it) a little paradiſe, ayoungheaven, in fufferings for Chriſt. If therewere nothing elſe in it, but thattheyare enduredon his account, it would richly rewardall wecanendure for him ; but ifwe conſider howexceedingkind Chriſt is tothem, that count it their glory tobe abafed for him; that though he be always kind tohis people, (yet if we may ſo ſpeak) he overcometh himſelf in kindness, when they
ſuffer for him; it would makemen in love with his reproaches.
Infer. 5. If Christ fat not down to reft in heaven, tillbe had finishedhis work on earth ; then it is in vain for us to think of
reft, tillwehavefiniſbed our work, as Christ alfo did his.
How willing arewe to find reſt here! To dream of that, which Chriſt never found in this world, nor any everfound be-
foreus. Othinknotof reſting, tillyouhavedoneworking and done finning. Your life and your labours muſt end together. " Write (faith the ſpirit)bleſſed arethedead thatdie in theLord, " for they reſt from their labours," Rev. xiv. 13. Here you muſt have the sweat, and there thesweet. It is too much to have twoheavens. Here you mustbe content to dwell in the tents ofKedar, hereafter you ſhall be within the curtains ofSolomon. Heaven isthe place ofwhich it may be truly ſaid, that
there the weary be at rest. O think not of fittingdown onthis
* Itisnodiſgrace forus to fuffer what Chriſt ſuffered, nor is it any gloryfor you todo what Judas did. Hieronym. †Dr. Manton onJam. p. 228. †Gur et non me quoque torque donas? Et infignis hujus ordinis militem creas ? Thuan, Hift.
54 The Fountain of Life . SERM . XLI.
fideheaven. There are four things willkeep the faints from fittingdown on earth, to reſt, viz. grace, corruption, devils and wicked men.
First, Grace will notfuffer you to reſthere. Its tendencies are beyond this world. It will be looking and longing for the bleſſed hope. A gracious perſon takes himself for a pilgrim,
ſeeking a better country, and is always fufpicious of danger in every place and ſtate. It is ſtillbeating up the fluggish heart with ſuch language as that, Mic. ii. 10. " Ariſe, depart, this " is not thy reſt, for it is polluted." Its further tendencies and continualjealoufies, willkeepyou from fittinglong ſtill inthis world.
Secondly, Your corruptions will keep you from reſt here. They will continually exerciſe your ſpirits, and keep you upon
your watch, Saints have their hands filled with work by their own hearts every day. Sometimes to prevent fin; and ſometimesto lament it. And always to watch and fear to mortify and kill it. Sin will not long fuffer you to be quiet, Rom. vii. 21, 22, 23, 24. And ifabad heartwill notbreakyour reſt here, then
Thirdly, There is abusy devil willdo it. Hewill find you work enough with his temptations, and ſuggeſtions, and except.
you can fleep quietly in his arms, as the wicked do, there is no
reft tobe expected. " Your adverſary, the devil, goeth about as 6 " a roaring lion, ſeekingwhom he maydevour ; whom reſiſt,"
Pet. v. 8 .
Fourthly, Nor willhisſervants andinſtruments let you bequiet onthis fide heaven. Their very name ſpeaks their turbulent diſpoſition. "My foul (faith the holy man) is among lions, and
" I lie even among them that are fet on fire, even the fons of
66 men, whoſe teeth are ſpears and arrows," Pfal. lvii. 4. Well then, be content to enter intoyour reft, as Chriſt did into his. Hefweat, then ſat,and fo muſt you.
עשר
Inquietum eſſe. Turbulentus..
SERM. XLII. 55 The Fountain of Life. SERMON XLII.
Wherein CHRIST coming to Judgment, being thefourth
and laſt Degree ofhis Exaltation, is opened and improved.
Acts x. 42. And he commanded us to preach unto the people,
and to testify that it is he which was ordained ofGod to be the Judge of quick and dead. C
HRIST enthronedin the highestglory inheaven, is there
to abide for the effectual and ſucceſsful government, both of the world, and of the church, until the number given him by the Father, before the world was, and purchafed by the blood of the croſs, be gathered in; and then cometh the judgment of the great day, which will perfectly ſeparate the
precious from the vile; put the redeemed in full poſſeſſion of the purchase ofhis blood in heaven, and " then ſhall he deliver
up the kingdom to his Father, thatGod may be all in all." This last act of Chriſt, namely, his judging the world, is a ſpecial part of his exaltation and honour, bestowed upon him, " becauſe he is the Son of man," John v. 27. Inthat day ſhall hisglory, as king, and abſolute Lord, ſhine forth as the fun whenit ſhineth in its ſtrength. O what anhonour will it be to
themanChrift Jeſus, who ſtood arraigned and condemned atPilate's bar, to fit upon the great white throne, furrounded with thousands, and ten thousands ofangels ! men and devils waitingupon him to receive their final ſentence from his mouth. Inthis will the glory of Chriſt's ſovereignty and power, be eminently and illuftrioufly diſplayed, before angels and men*, Andthis is thatgreattruth, whichhecommanded tobepreach-
edand teſtified to the people; namely, that it is " he which is " ordained ofGod, to be the Judge of quick and dead."
Whereinwe have four things tobe diftinctly confidered, viz. The ſubject, object, fountainand truth of the fupremejudiciary authority.
First, The ſubject of it, Chriſt, it is he that is ordained to bejudge. Judgment is the act of the whole undivided trinity. The Father and Spirit judge, as well as Chrift, in reſpect of
*To the royal dignity, doth belong that power, or authority, bywhich Chriſt is made the judge of allmen and angels. Amef. Med. p. 117.
56 The Fountain of Life . SERM. XLII.
authority and confent, but it is the act ofChriſt, in reſpect of viſiblemanagementand execution,and ſo it is his per proprieta-
tem, by propriety, the Father having conferred it upon him, as the Son ofman; but nothis per appropriationem,ſo as to exclude either the Father or Spirit from their authority, for they judgebyhim.
Secondly, The object of Chriſt's judiciary authority. The quick and dead, (i. e.) all that athis comingdo live, or everhad lived. This is the Object personal. All the men and women that ever ſprang from Adam; all the apoſtate ſpirits that fell from heaven, and are reſerved in chains to thejudgment of this greatday. Andin this perſonal object, is included the real object, viz. all the actions, both ſecret and open, that ever they
did, 2 Cor. v. 5. Rom. ii. 16.
Thirdly, the Fountain of this delegated authority, which is God the Father ; for he hath ordained Chriſt tobe the Judge, " He is appointed †," as the Son of man, to this honourable of.
fice andwork. The word notes, afirm eſtabliſhment ofChrift in that office by his Father. He is now, by right of redemptir on, Lord and King. He enacts laws for government, then he comes tojudge of mens obedience and diſobedience tohis laws.
Fourthly, And lastly, here is the infallible truth, or unqueſtionable certainty of all this. "Hegave us commandment to
preac hand teftify it tothe people." We had it in charge from his own mouth ; anddare not hide it. Hencethe pointof doctrine is plainly this.
Doct. That our Lord Jesus Christ is ordained by God the Fa
ther, to be the Judgeofquick and dead.
This truth ſtands upon the firm basis ofſcripture authority, Youhave it from his own hand, John v. 22. " TheFatherjudg " eth no man, but hath committed alljudgment to the Son," viz, intheſenſebeforegiven. And so the apostle, Acts xvii. 31. " Hehath appointed aday, in thewhichhe willjudge theworld " inrighteousness, bythe manwhomhe hath ordained ; where-
" ofhe hath given aſſurance," &c. And again Rom. ii. 16. " In "theday when God ſhall judge the fecrets of men by Jens " Chrift." Three things will be openedhere. First, The certainty of ajudgment to come. Secondly, The quality and nature of it. Thirdly, That it is a ſpecial part ofChrift's exaltation tobe appointedJudge inthis day.
+Ωπισκινος. Definitusfeu conftitutus.
SERM . XLII. 57 The Fountain of Life.
First, The certainty ofajudgment. This is a truth of firm-, ereſtabliſhmentthanheaven and earth. Itis nodevifedfable,no cunning artifice tokeep The certainty of theworld in awe! buta thing as confeſſedly ajudgment. true as it is awfully folemn. For,
First, As the fcriptures aforementioned (with theſe, 2 Cor. V. 10. Ecclef. xii. 14. Mat. xii. 36. and many other, the true and faithful ſayings ofGod) do very plainly reveal it ; ſo the juftice andrighteousness ofGod require it ſhouldbe fo. For thejudge ofall the earth willdo right, Gen. xviii. 25. Now righteouſneſs itſelf requires that a difference be made betwixt
the righteous and the wicked: Sayye to the righteous, it " ſhall be well withhim ; woe to the wicked, itſhall be illwith " him," Ifa. iii. 10. Butno ſuch distinction is generally, and
fullymade betwixt one another in this world. Yea, rather the wicked profper, andthe righteous periſh," There is ajuſt man
" thatperiſheth in his righteouſneſs, and there is awicked man " that prolongeth his life in his wickedness," Ecclef. vii. 15. Yea, not onlyin, butforhis righteouſneſs, as it maybe fairly rendered.
Here the " wicked devoureth the manthat is more righteous " than himself," Hab. i. 13. As the fiſhesof the ſea, where the greatand ſtrong ſwallowup the ſmall and weak. And even in
courts of judicature, where the innocent might expect relief; theretheyoftenmeetwith theworstoppreffions. How fairly and juſtlythereforedoth awiſe maninfer ajudgmenttocome from thisconfideration, Eccle. iii. 16, 17. " I faw under the fun the "placeofjudgment, that wickedneſswas there, and the place " ofrighteouſnefs, that iniquitywas there; I faid in myheart, "God ſhalljudge 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 reliefand ſupport, left to poor
innocents, toquiet andcomfort themselves withal*. To the famepurpoſealſo is that, Jam. v. 6, 7. " Ye have condemned " and killed the just; and he doth not reſiſt you ; be patient " therefore, brethren, unto the coming ofthe Lord." It is confeſſed, that ſometimesGodvindicates his providence againft
1 * Inconfidering ſogreat injustice, Ihave betaken myself tothe judgment of God, who will declarewho are guilty. Drufius. I have applied this remedyto this evil. Merc. Ihave comforted myſelfagainst this injustice, withthethought thatGod judgeth all,
Geirus.
VOL. II. I
58 The Fountain of Life. SERM. XLIK.
theAtheism oftheworld, by particular ſtrokes upon the wicked; but this is but rare. Andas the Father well obferves, " † ifno ſin were puniſhed here, no providence wouldbe be- " lieved; again, if every ſin were openlypuniſhed here, no "judgment hereafter could be expected." Beſides, Secondly, Man is a reasonable being, and every reaſonable being, is anaccountable being. He isa fubject capable ofmo-
ral government. His actions have a relation toa law. He is fwayed by rewards and punishments. He acts by counſel, and therefore ofhisactions, he must expect to give an account, as it is Rom. xiv. 12. " So then every one ofus, ſhallgive anac- " count of himself toGod." Eſpecially ifwe add, that all the gitts ofbody, mind, eſtate, time, &c. are ſomany talents, con-
credited and betruſted to him byGod, and every one of us hathone talent at least; therefore atime torender an account
for all theſe talents will come, Mat. xxv. 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 feek evidence ofthis 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 feſſions in his own confcience, 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 confcious to itſelf. In this court, records are now kept of all we do, even of our ſecret actions and thoughts, which never yet took air ; but ifno judgment, what need of records ? Nor Jet anyimagine, that this may be but the fruit ofeducation and
diſcourſe. We have heard of ſuch things, and ſo are ſcared by them. For if fo, how comes it toobtain ſo univerſally ? Who couldbe the author ofſuch acommon deception ?
Reader, bethink thyself a little; if thou hadſt amind (as ‡ one faith) to impofe a lie upon all the world, what courſe
wouldest thou take ? How wouldest thou lay the deſign ? Or whydoſt thou in this caſe imaginewhatthou knoweft not how
to imagine ? It is evident that the very confciences of the Heathens, have theſe officesofaccufing and excufing, Rom. ii. 15. Anditishardtoimagine, (as aningenious author|| ſpeaks) that
+ Si nullum peccatum manifesta plecteretur pæna; nullam effe divinam providentiam crederetur. Rurfum fi omne peccatum apertepuniretur, nullumforejudicium crederetur. Aug. † Mr. Howe's Bleſſedneſs ofthe Righteous,p. 343 .
Sir Charles Woolfely's Unreasonableness ofAtheism, p. 76.
SERM. XLII. The Fountain of Life. 59 ageneral cheat ſhouldbowdown the backs ofallmankind, and induce fo manydoubts and fears, and troubles, amongst them; and give an interruption to the whole courſe of their corrupt living, and that there ſhouldbe no accountof it? And therefore
it is undoubted that ſuch aday will come. But I ſhall rather chuſe, in the
Second Place, toopen the nature, andmanner of this judgment, than to ſpend more time in proving a truth, that cannot be de-
Thequality ofthe jugdment.
nied without violence offered to a man's own light. Ifthenthe queſtionbe, what manner ofjudgment will this be ? I anſwer,
First, It willbe a great and awful day. It is called the "judgment of the great day," Jude 6. Three things will make it ſo, the manner of Chriſt's coming. The work he comes about. And the iſſues, or events of that work. The manner of Chriſt's coming, willbe awfully ſolemn, " For the " Lord himself ſhalldeſcendfromheaven with a ſhout, with the " voice of the archangel, with the trumpofGod; and thedead " in Chriſt ſmall riſe firſt. Then we which are alive and remain, " ſhall be caught up together with them in theclouds, to meet
" theLordintheair,"&c. I Theff. iv. 16, 17. Here Chriſt breaks out ofheaven, with the ſhouts ofangels εν κελευσμαλι, it fignifies fucha ſhout (* faith one) as is to beheardamong fea men,when after a longanddangerousvoyage, they firſt deſcry land, crying aloud, with united voices, a foore, ashore. As the poet deſcribes the Italians when they saw their native country, " lift- " ing up their voices, and making the heavens ring againwith
† Italy, Italy ; or as armies ſhout when the ſignal of battle " is given." Above all which (as ſome expound it) ſhall the voice oftheArchangel be diſtinctlyheard. And after this ſhout, the trump ofGod ſhallfound. By this tremendous blaſt, ſinners will be affrighted out of their graves,butto the faints, it will
carrynomore terror, than the roaringofcannons, when armies offriends approach a beſieged city, for the relief of them that are within it. The deadbeing raiſed, they ſhall be gathered before the great throne on which Chriſt ſhall fit in his glory : and therebedividedexactly to the right and left-handofChriſt,
bythe angels. Here will be the greateſt aſſembly that ever met. WhereAdammayſeehis numerous offspring, even as the
* Cafe's Piſgah .
Italiam, Italiam, lacto clamorefalutant. Virgil. Æneid.
60 The Fountain of Life. SERM . XLII. ſand upon the fea ſhore, which no man can number. And never was there ſuch a perfect diviſion made, (how many diviſions foever have been inthe world) none was ever like it. Thefaints in this great Oecumenical affize (as the author ſtiles
it) ſhall meet the Lord in the air, and there the Judge ſhall fit uponthe throne, and all the faints ſhallbe placed uponbright clouds, as on feats or ſcaffolds round abouthim ; the wick mainingbelowupon the earth, there toreceive their finaldoom and fentence.
re-
Theſe preparatives will make it awful; and much more will thework itſelf, that Chriſt comes about, make it ſo. For it is to judge the ſecrets of men," Rom. ii. 16. To ſever the tares from the wheat ; to make every man's whites and blacks appear; and accordingas they are found in that trial, tobe ſen-
tenced to their everlaſting and immutable ſtate. O what a folemn thing is this! Andno leſs will the execution ofthe ſentenceon both parts make it a greatand ſolemn day. Theheart of mancannotcon-
ceivewhat impreſſions thevoiceof Chriſt, from thethrone, will make, both uponbelievers, and unbelievers.
ImagineChriſt uponhisglorious throne, ſurrounded withmyriads and legions ofangels,his royal guard; a poor unbeliever
tremblingat the bar ; an exact ſcrutiny made into his heart and life; the dreadful ſentence given; and then a cry; and then hisdeliveringhimovertothe executioners of eternal vengeance, never, never, tofee a glimpse ofhope, or mercy any more.
Imagine Chriſt, like the generalofanarmy, mentioningwith honour, onthe head of allthehosts ofheaven and earth, all the
ſervices that the faints have done for him in this world : then
ſententially juſtifying thembyopen proclamation; then mountingwithhim tothe third heavens, and entering thegates ofthat cityofGod, inthat noble train of ſaints and angels intermixed; and fo for ever tobe with the Lord. O what a great day muſt this be !
Secondly, As it will be an awful and ſolemnjudgment, ſo it willbe a critical and exact judgment, everyman willbe weighed
το his ounces anddrams. Thename of theJudge is Καρδιογνωσης, the ſearcher ofhearts. The Judge hath eyes as flames of fire, which pierce tothedividing ofthe heart and reins. It isfaid, Matth. xii. 36. That men ſhall then "giveanaccountofevery
" idlewordthat they ſhall ſpeak." Itis adaythat willperfectly fan the world. No hypocrite caneſcape ; Juſtice holds thebalJances inaneven hand : Chriſt will go to work ſo exactly, that
ſome divines of good note think, theday ofjudgment will laſt
SRRM . XLII. σε The Fountain of Life. aslong as this day ofthegofpel's adminiſtration hath laſted, or
ſhall laft.
Thirdly, Itwillbe anuniverſaljudgment, 2Cor. v. 10. "We "muſt all appear before the judgment-feat ofChrift." And Rom, xiv. 12. " Every one of us ſhall give an account ofhim- " ſelf to God." Thoſe that were under the law, " and thoſe " thathaving no law, were a law to themſelves," Rom. ii. 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
tothegrave, with him that ſtooped for age: the rich, andpoor ; thefather, andthe child; the maſter, and ſervant; the believer,
and the unbeliever, muſt ſtand forth in that day. "I fawthe "dead, both ſmall and great, ſtand beforeGod, and the books
" were opened," Rev. xx. 12.
Fourthly, Itwillbe a judgment full ofconvictive clearneſs. Allthings willbe ſo ſifted tobran, (as we fay,) that the fentence ofChriſt, both on ſaints and ſinners, ſhallbe applauded. " Righ- " teous art thou, O Lord, becauſe thou hast judged thus." His judgments will be as the light that goeth forth. So that thoſe poor ſinners whom he willcondemn, ſhall be firſt αυτοκα-
τακριτοι ſelf-condemned. Their own confciences ſhall be forced to confefs, that there isnotonedrop ofinjustice inall that ſea of wrath, into which they are tobecaft.
Fifthly, and lastly, Itwill be a ſupreme and finaljudgment, from which lies no appeal. For it is theſentenceofthe highest, and only Lord. " For as the ultimate reſolutionoffaith is in- " to the word, and truth ofGod, ſo the ultimate reſolution of "juſtice is into thejudgment ofGod*." Thisjudgment is fupreme and imperial. For Chriſt is the only Potentate, 1 Tim. vi. 5., and therefore the ſentence once paſſed, its execution is infallible. And ſoyou find itin that judicial proceſs, Matth. xxv. ult.; juſt after the fentence is pronounced by Chriſt, it is immediatly added, "theſe ſhallgo away into everlasting puniſh-
ment, but the righteous into life eternal." This is thejudgment ofthe great day.
you, thatGod, in
Thirdly, In the laſt place, Imuſt inform ordaining Chriſt tobe theJudge, has very highlyexaltedhim. This will beverymuch
That thisjudgment
forhis honour : for in this, Chriſt's royal dignitywill be illuſtrated, beyond whatever
makes for Chrift's honour.
* Ad Dei verbumfit ultima refolutio fidei, ad Dei tribunal ultima refolutiojudicii.
62 The Fountain of Life. SERM . XLII.
itwas ſincehe took our nature, till that day; now he will appearin his glory. For, First, This act ofjudging pertaining properlyto the kingly office, Chriſt will be glorified as much in his kingly office, ashe
hathbeenin either ofthe other. We findbut somefew glimpses ofthe kingly office, breaking forth in this world; as, his riding with Hoſannahs into Jerufalem; his whipping thebuyers and
fellers 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 fun in the midst of the heavens. For what were theHoſannahs of little children, in the ſtreets of Jerusalem, to theſhouts andacclamations ofthousandsofangels, and ten thou-
fands ofſaints ? what was his whipping the prophane out ofthe temple, tohis turning the wicked into hell, and ſending his angels to gather out of his kingdom every thing that offendeth ? what was a title written by his judge, and fixedon the ignominious tree, to the name that ſhall now be ſeenonhis veſture, and
onhis thigh, King of kings, and Lord oflords.
Secondly, This willbeadiſplayof his glory in the higheſt, before the whole world. For there will be preſent at once, and together, all the inhabitants ofheaven, and earth, andhell ; angels must be there to attend and miniſter; thoſe glittering courtiers ofheaven muſt attend his perſon, ſo that heaven will, for a time, be left empty of all its inhabitants : men and devils muſt be there tobejudged: andbefore this greataſſemblywill Chrift appear in royal Majesty. He will, (to allude tothat text, Ifa.
xxiv. 23.), reignbefore his ancients gloriouſly. " For he will " come to beglorified inhis faints, andtobe admiredin allthem " that believe," 2 Theſſ. i. 10. The inhabitants ofthe three regions, heaven, earth, and hell, ſhallthen rejoice, or tremble before him, and acknowledge him to be fupreme Lord and King.
Thirdly, This will roll away for ever the reproach of his death: for Pilateandthe high-Prieſt, thatjudged him at their
bars, ſhall now ſtand quiveringat his bar ; with Herod that fet himat nought, the foldiers and officers that traduced and abufedhim: there they thatreviledhimon thecroſs, wagging their heads, will ſtand,with tremblingknees, before histhrone. For every eye ſhall fee him,and they alſothat pierced him," Rev. i. 7. O what a contemptible perſon wasChriſt in their eyes once ? As a worm, and noman. Every vile wretch could freely treadandtrample on him ; but now ſuch will be the brightneſs ofhisglory, fuch the awful beams ofmajeſty, that the wicked
ſhallnot ſtand inhis prefence, or" be able to riſe up," (as that
SERM. XLII . The Fountain of Life. 63 †word imports, Pfal. i. 5.), " before him." Sothatthis willbe afull and univerſal vindication of the death of Chriſt, from all that contempt and ignominy that had attended it. We next improve it.
Inference 1. Is Jeſus Chriſt ordained ofGod tobe theJudge ofquick anddead ? Great thenis thesecurity believershave, that theyshallnot be condemned in that day. Who ſhall condemn, when Chrift isJudge ? If believers be condemned injudgment, Chriſt must give ſentence against them : yea, and they must
condemn themſelves too. I say, Chriſt must give ſentence, for that is the proper and peculiar office of Chriſt. And, to be fure, noſentence of condemnation ſhall, inthat day, be given Chriſt against them. For, First, He died to ſavethem, andhe will never croſs and overthrow the deſigns and ends ofhis own death. Thatcannot be imagined. Nay,
Secondly, They havebeencleared, and abſolved already. And beingonce abſolved bydivine ſentence, they can never be condemned afterward. For one divine ſentence cannot croſs and reſcind another. He juſtified them here in this worldby faith : Declared in his word, (which ſhallthen be the rule ofjudgment,
Rom. ii.16.), that " there is no condemnation tothem that are " in Chrift," Rom. viii. 1. And furely he will not retract his own word, and give a ſentence quite croſs tohis own ſtatutebook, outof which hehath toldus that they ſhallbe judged. Moreover,
Thirdly, The far greatest part ofthem will have paſſed their particular judgment, long before that day, and being therein acquitted byGod, the Judge of all; and admitted intoheaven upon the ſcoreand account of their juſtification; it cannotbe
imagined that Chriſt ſhould nowcondemn themwith theworld. Nay,
Fourthly, He thatjudged them is their head,husband, friend, and brother : who loved them, and gave himself for them : O then, withwhatconfidence may theygo, evenuntohis throne ?
and ſay, withJob, " Though he try usas fire,weknowwe ſhall " come forth as gold." We know that we shall bejustified. Eſpecially, ifwe add, that they themselves ſhall be the affeffors
with Chriſt inthat day. And, (as ajudicious author pertinently
obſerves), nota fentence ſhall paſs without their votes. " So
as thatthey mayby faith notonlylookupon themſelves as alreadyinheaven, ſitting with Chriſt, as acommonperſon, in
ומקי אל+ .
‡ Goodwin's Triumph, p. 146.
64 The Fountain of Life. SERM . XLII. " theirright; but they may look upon themſelves as judges al- " ready. So that if any ſin ſhould arife to accuſe, or condemn, " yet it must be with their votes. And what greater ſecurity
" canthey have than this, that they must condemn themſelves, " if theybe condemned." No, no, it is not the thebuſineſs of thatday tocondemn, but to abfolve, and pronounce them pardonedandjustified, according tothe ſentenceofActs iii. 19. and
Mat. xii. 32. So that it must needs be a time ofrefreshing, (as all ſcriptures call it), to the people ofGod. You that now be-
lieve, ſhall notcome into condemnation,Johnv. 24. You that nowjudge yourſelves ſhall notbe condemned with the world,
1 Cor . xi . 31 , 32 . Inference 2. If Chriſt be ordained ofGod tobe the Judge of quickand dead, how miferable a cafe will Chriſtless fouls be in at thatday! They thatareChriſtlefsnow, willbe ſpeechleſs, help-
leſs, and hopeleſs then. How will their hands hang down, and their knees knock together ! O what pale faces, quivering lips, fainting hearts, and roaring confciences willbe among themin that day ! Odreadful day ! O aftoniſhing fight ! to ſee theworld in adreadful conflagration, the elements melting, the ſtars faling, theearth trembling, thejudgment fet,the prisoners brought forth ; O who ſhall endure in thisday, but thoſe that by union with Chriſt are ſecured against the danger and dread of it ! Let
me demand of poor Chriſtleſs ſouls, whom thisday is like to Overtake unawares .
First, Do you think it poſſible toavoid appearing, after what terrible citation is given to the world by the trump ofGod? Alas, howcanyou imagine it ? is not the fame power that reviv-
edyour duſt, able to bring you before the bar ? There is a ne-
ceffity that you must come forth, 2 Cor.v. 10. " We [muſt]
" all appear." Itis notatthe ſinner's choice, toobey the ſummons or not .
Secondly, Ifyoumuſt appear, are there no accuſers, nor witneſſes, that will appear against you, and confrontyou in the
court ? What think you, was Satan ſo often atempter to you here, andwill he not be an accufer there ? Yes, nothing furer ;
forthat was the maindeſignofallhis temptations. Whatthink you ofyour own confciences ? aretheynot privy to your fecret wickedness ; do not they now whiſper ſometimes inyour ears, what you care not to hear of? Ifthey whiſper now, they will
thunder then, Rom. ii. 15, 16. Willnot the Spirit accuſe you, for refiftinghis motions, and ſtifling thousands of his convictions ? Will notyourcompanions in fin accuſeyou ? who drew, or were drawn by you to fin ? Will not your teachers be your
SERM . XLII. The Fountain of Life. 65 accufers ? How manytimeshaveyou made them complain, Lord, they are iron and brass, they have made theirfaces barder than a rock; they refuse to return. Will not your very relations beyour accufers, towhom you have failed in allyour relational duties ? Yea, and every onewhomyou have tempted to fin, a-
bufed, defrauded, over-reached ; alltheſe will be your accufers. Sothat it is withoutdiſpute, you will have accufers enough to appear against you.
66 Thirdly,BeingaccuſedbeforeJeſus Chriſt, what will you plead for yourſelves : willyou confefs, or willyou deny the charge ? Ifyou confeſs, what need more ? Out of thine own mouth " will I judge thee," faith Chriſt, Luke xix. 22. Ifyoudeny, andplead not guilty; thy Judge is the ſearcher of hearts, and knows all things. So that it will not at all help thee to make a lie thy laſt refuge. This will add to the guilt, but not cover it.
Fourthly, Ifno defence or pleabe left thee, thenwhat canſt thou imagine ſhouldretardthe ſentence ? Why ſhould not Chrift goon to thatdreadful work ? " Muſt not the Judge ofall the " earth do right?" Gen. xviii. 25. Muſt not he render to eve ry man according to his deeds ? 2 Cor. V. 10. Yes, noqueſtionbut he will proceed to that ſentence, how terrible foever
itbe to you to think on itnow, or hear it then.
Fifthly, To conclude, ifſentence be once given by Chriſt against thyfoul, what in all the world canſt thou imagine ſhould hinder the execution ? Will he alter the thing that is gone out
ofhis mouth ? No, Pfal. lxxxix. 34. Doſt thou hope he is more merciful and pitiful than ſo? Thou miſtakeſt, ifthou expecteſt
mercy out of that way in which he diſpenſes it. There will be thouſands, and ten thouſands that willrejoice in, and magnify his mercy then; but they are fuch as obeyhis call, repented, believed, and obtained union with his perſon here ; but for un-
believers, it is against the ſettled lawof Chriſt, and conftitution
of the gofpel, to ſhew mercy to the deſpiſers of it. But it may be, you think your tears, your cries, your pleadings with him, may move him; theſe, indeed, might have done ſomewhatintime, but theycome out of ſeaſon now. Alas, too late. What the fucceſs of fuch pleas and cries willbe, you may fee,
ifyou willbut confult two fcriptures, Job xxvii 8, 9. " What " is the hope of the hypocrite, tho' he hath gained, when "God taketh away his foul ? WillGod hear his crywhen "trouble cometh upon him ?" No, no: And Mat. vii. 22. "Manywillsay unto me in thatday, Lord, Lord,have we not VOL. II. K
66 SERM . XLII. The Fountain of Life . " prophefied in thy name, and inthy name have caft outde- " vils, and in thy name done many wonderful works ? And " then will I profeſs unto them, I never knew you ; depart
" from me ye that work iniquity."
Andmuſt it come to this diſmal iſſue with you indeed ? God forbid it ſhould. Oh then, Inference 3. If Chrift be appointedofGod to be the Judge ofall, how are all concerned tofeeure their interest in him, and
therein an eternity ofhappiness to their ownfouls, by the work of regeneration ? Of all the buſineſs that men and women have in thisworld, there is none ſo folemn, ſo neceſſary, and important, as this. O my brethren, this is a work, able to drink up your ſpirits, while you do but think ofthe conſequence of it. •Summon in then thy ſelf-reflecting, and confidering powers : get alone, reader, and, forgetting all other things, ponder with
thyſelfthis deep, dear, eternal concernment ofthine. Examine the ſtate of thy own soul. Look into the ſcriptures, then into thineown heart, and then toheaven, ſaying, Lord, let me not be deceived infogreat a concernment to me as this. O let not the trifles of time wipe off the impreffions of death, judgment, and eternity, from thy heart. O that long word [Eternity,] that itmight be night and day with thee. That theawe of
it may be ſtill upon thy ſpirit. A gentlewoman ofthis nation, having ſpent the whole afternoon, and a great part of the evening at cards, in mirth and jollity, came home late at night, and
finding her waiting gentlewoman reading, ſhe looked over hor ſhoulder upon the book, and faid, Poor melancholy foul, why doſtthou fithereporing ſolongupon thybook ? That night the
could not fleep, but lay fighing and weeping; her fervant aſked heronceandagain what ailedher; at laſt ſhe burstout into tears,
and faid, O ! it wasone wordthat I caſt my eye upon in thy book , that troubles me; there I faw that word Eternity. How happy were I, if I were provided for eternity ! Sure it concerns us, feeing we look for fuch things, to be diligent that we may be foundofhim in peace. O let not thatday come by furprizal uponyou. Remember that asdeath leaves, ſojudgment willfind you.
Infer. 4. Is Jeſus Chriſt appointed Judge ofquick and dead, then look to it, allyou that hope to be found ofhim inpeace, that you avoid thosefins, and live in the daily practice ofthoſe duties, which the confideration of that day powerfully perfuades you to
avoid or practise. For it not only preſſes to holiness in actu primo, in thebeingof it; butin actufecundo, in the daily exerciſe
SERM. XLII. 67 The Fountain of Life. and practice of it. then, Do you indeed expect ſuch a day ? Oh,
First, See you be neek and patientunder all injuries and abuſes for Chrift's fake. Avenge not yourſelves, but leave it to
the Lord,who willdo it. Do not anticipate the work of God. " Be patient my brethren, to the coming of the Lord, " James V.7,8, 9.
Secondly, Be communicative, public-hearted Chriſtians, ſtudying and deviſingliberal things, for Chriſt's diſtreſſed members. Andyou ſhallhave both an honourable remembrance of it, and
a full reward of it in thatday, Mat. xxv. 34, 35 .
Thirdly, Be watchful, and fober, keep the golden bridle of moderation upon all your affections; and ſee that you be not
over-chargedwith the cares and love ofthis preſent life, Luke xxi. 34, 35. Willyou thatyour Lord come, and findyou in fuchapoſture? " O let your moderation be known unto all,
" the Lord is at hand," Phil. iv. 5.
Fourthly, Improve allyour Maſter's talents, diligently and carefully. Take heedofthenapkin, Mat. xxv. 14, 18. Then muſt you make up your account for them all.
Fifthly, But above all, be fincere in your profeſſion. Let your hearts be found inGod's ſtatutes, thatyou may neverbe aſhamed ; for this day will be the day of manifeſtation of all hiddenthings. And nothing is ſoſecret, but that day will re-
veal it, Luke xii. 1 , 2, 3. " Beware of hypocrity, for there is " nothing covered, which ſhall not be revealed ; neither hid, " that ſhall not be made known. "--Thus I have finiſhed,
through divine aids, the whole doctrine ofthe impetration of redemptionbyJeſus Chrift; we shall windup the whole in a ge
neral exhortation, and Ihavedone.
The General USE .
ANDnow, tocloſe upall, letmeperſuade all thoſe forwhom the dear Son ofGodcame from thebleſſedboſom of the Father ; aſſumed fleſh, brake, by the ſtrength ofhis own love, throughall discouragements and impediments, laid downhis own life a ranſom for their fouls ; for whom he lived, died, rofe, afcended, and lives for ever inheaven tointercede ;
Thegeneral useofthe whole, preffing toho-
liness, which is the mainscope ofthe doc trineofredemption
to live wholly to Chriſt, as Chriſt lived, and died wholly for them.
Obrethren, never was the Heathen world acquainted with K 2
68 The Fountain of Life. SERM . XLIF
ſuch arguments todeter them from ſin; never acquainted with fuch motives to urge them to holiness, as I ſhall this dayacquaintyou with. My requeſt is, to give upboth your hearts
and lives toglorify the Father, Son, and Spirit, whoſe you are, by the holiness and heavenlineſs of them. Other things are expected from you, than from other men. See that you turn not all thisgracethathathfoundedinyour ears, intowantonneſs. Thinknot becauſe Chritt hath done to much for you, you may
fit ſtill; much less indulge yourſelvesin fin, becauſe Chriſt hath offered up ſuch an excellent ſacrifice for the expiation of it.
No, no, though Chrift came to be a curſe, he did not come to be a cloak for your fins. " Ifone died for all, then were all
" dead; that they that live, ſhould not henceforth live to them- " ſelves; but to him thatdied for them," 2 Cor. v. 15. Ο keep your lives pure and clean. Do not make freſh work for the blood of Chriſt everyday. " Ifyou live in the Spirit, fee " that you walk in the Spirit," Gal. v. 25. That is, (faith * Cornelius a Lapide very folidly) " Let us ſhape and order " our lives and actions according to the dictates, inſtinct, and " impulſes of the Spirit, and ofthat grace of the Spirit put " within us, and planted in our hearts, which tendeth toprac- " tical holiness ." O let the gracewhich is in yourhearts, iſſue out into allyour religious, civil, and natural actions. Let the faith that is inyour hearts appear inyour prayers; theobedience ofyour hearts in hearing; the meekness ofyour hearts in ſuffering; the mercifulness ofyour hearts in diſtributing ; the truth and righteouſneſs of your hearts in trading; the fobriety and temperance of your hearts in eating and drinking. Theſe be the fruits of Chriſt's fufferings indeed, they are ſweet fruits. Letgrace refine, ennoble, andelevate all your actions ; that you
may say, " Truly our converſation is inheaven." Let grace have theorderingofyourtongues, and ofyourhands ; themould-
ing of your whole converſation. Let not humility appear in ſome actions, and pride in others. Holy ſeriouſneſs in ſome companies, and vain frothineſs in others. Suffer not the fountain ofcorruption tomingle with, or pollute the ſtreams of grace. Write as exactly as you can after your copy, Chriſt, Olet there not be (as + one well expreſſes it) here a line and
there ablank ; here a word, and there ablot. One word of God, and two of the world. Now a ſpiritual rapture, andthen
* Secundum dictamen, instinctum, impulfum Spiritus eogratia immiſſe, et indita nobis a Spiritu Sancto.
† R. A. Vindicia Pietatis.
SERM . XLII. The Fountain of Life. 69 a fleſhly frolic. Thisday an advance towards heaven, and tomorrow a flide back again towards hell. But beyou in the fear
of the Lordallthe day long. Let there be adue proportion betwixt all the parts of your converſation. Approve yourſelves theſervants ofChriſt inall things . " Bypureneſs, by know- " ledge, long-fuffering, by the HolyGhost, by love unfeigned, " by the word of truth, by the power ofGod, by the armour of " righteouſneſs, onthe right-hand, and onthe left," 2 Cor. vi. 6. See then how accurately you walk.--Cut offoccafion from them thatdefire occafion ; and inwell-doing commityourſelves toGod, and commend religion to the world. That this isyour great concernment and duty, I ſhall evidence toyour confciences,bytheſe following confiderations. That of all perſons in the world theredeemed ofthe Lord, are moſt obliged to beholy ; moſt aſſiſted for a life of holiness; and that God intends to make great uſe oftheir lives, both for the conviction, and converfion of others .
Confider, First, God hath more obliged them to live pure and ſtrict lives. Iknow the command obliges all men to it, even thoſe that caft away the cords of the commands, and break Chriſt's bonds aſunder, are yet bound by them ; and cannot plead a diſpenſation to live as theydo. Yea, and it is not unuſualforthem tofeel the obligations ofthecommand upon their confciences, even when their impetuous luſts hurry them on to theviolation ofthem; but there are ſpecial tiesuponyour fouls, that oblige you toholineſs more than others. Many ſpecial and peculiar engagements you are under. First, from God. Secondly, from yourſelves. Thirdly, fromyour brethren. Fourthly, fromyour enemies .
First, God hath peculiarly obliged you to purity and ſtrictneſs of life. Yea, every Perſon inthe bleſſed Trinity hath caſt his cord overyour fouls, tobind upyour hearts and lives tothe moſt ſtrict and preciſe obedience of his commands. The Father hath obliged you, and that not only bythe common tie of the Father. creation, which isyet of great efficacy in
Obligations from
itſelf; for, is it reaſonable, that God ſhould create and form fo excellent a piece, and that it ſhould be employed against him ? Thathe should plant the tree, and another eat the fruit ofit ? But, befides this common engagement, he hath obliged you to
holiness of life.
First, Byhiswife and mercifuldeſigns and counſels for your recovery and ſalvation by Jeſus Chriſt. Itwas he that laid the corner-ſtone of your ſalvation with his own hands. The firſt
70 The Fountain of Life. SERM . XLII.
motion ſprang out ofhis breast. IfGodhad notdeſigned the Redeemer for you, the world hadnever feenhim ; he hadnever left that ſweet Boſom for you. It was the act ofthe Father to give you to the Son to be redeemed, and then to give the Son
to be a Redeemer to you. Both ofthem ftupendous and aftoniſhing acts of grace. AndinbothGod acted as a moſt freeA. gent. When he gave you to Chriſt before the beginning of time, there was nothing out of himself that could in the leaft move him to it. When the Father, Son, and Spirit fat(as I may fay) at the counſel table, contriving and laying the deſign for the falvation of a few out of many of Adam's degenerate offspring, there was none came before him to ſpeak one word
for thee ; butfuch was the divine Pleaſure to infertthy name in that catalogue of the faved. Oh how much oweft thou tothe Lord for this ! And what an engagement doth it leaveupon thy foul to obey, pleaſe, and glorify him ?
Secondly, By his bountiful remunerations of your obedience, which have been wonderful. What ſervice didſt thou ever perform for him, forwhich hehath not paid thee a thousand times more than it is worth ? Didit thou ever ſeek him diligently, and not findhim abountiful rewarder; none ſeek him in vain, un-
leſs ſuch only as ſeek him vainly, Heb. xi. 6. Didſt thou ever give a cup ofcold water in the name of a diſciple, and not re-
ceive a diſciple's reward ? Mat. x. 42. Haft thou not found inward peace and comfort flowing intothy foul, upon every pieceof fincere obedience ! Oh what a good maſter do faints
ferve ? You that are remiſs and unconſtant in your obedience, you that are heartless and cold induties; hear how your God expoftulates with you, Jer. ii. 31. " Have I been a wilder-
" neſs to Ifrael, or aland of darkness?" q. d. Have I been a hard Maſter to you ? Have you anyreason to complain of me ?
To whomsoever Ihave been ſtreight-handed, ſurely I have not been ſo to you. Are fruits of fin like the fruits of obedience ? Doyou know where to find a better,Maſter ? Why then are
you ſo ſhuffling and unconftant, ſo ſluggish and remiſs in my work ? SurelyGod is not behind-handwith any ofyou. May younot ſaywith David, Pfal. cxix. 56. This I had, becauſe " I kept thy precepts." There are fruits in holiness, evenprefent fruit. It is ahigh favour to be employed forGod. Reward enough that he will accept any thing thou doſt. Butto
return every duty thou preſenteſt to him with fuch comforts, fuch quickenings, ſuch inward and outward bleſſings into thy boſom, fo that thou mayeft open the treasury ofthine own experiences, view the variety of encouragements, and tokens of
SERM. XLII. 71 The Fountain of Life.
his love, at feveral times received induties; and ſay, this I had, and that I had, by waiting onGod, andſerving him. Oh what an engagement is this upon thee, to be ever abounding in the work of the Lord ! Though thou must not work for wages ; yetGodwill not let thy work go unrewarded. For he is not unrighteous toforgetyour work and labour of love.
Thirdly, Your Father hath further obliged you to his holineſs andpurityof life, byfignifying toyou (as hehath frequent-
lydone) the great delight and pleasure he hath therein. He hath toldyou, " that fuch as are upright in the way are hisde-
" light," Prov. xi. 20. Thathe would not have you " forget
to do good, and tocommunicate, for with fuch facrifices he " is well pleaſed," Heb. xiii. 16. You know you cannot walk worthy of the Lord to all pleaſing, (except) ye be " fruitful in every good word and work," Col. i. 10. And oh what a bond is this upon you to live holy lives ! Can you pleaſe yourſelves in difpleaſing your Father ? If you have the hearts of children in you, fure you cannot. O you cannot grieve his ſpiritby looſe and careless walking, butyou must grieve your own ſpirits too. How many times hathGod pleaſed
you, gratified and contented you, and willyou not pleale and content him ? This mercyyou have asked ofhim, and hegave it, that mercy andyou were not denied ; inmany things the Lord hath wonderfully condeſcended to pleaſe you, and now there is butone thing that he defires of you, and that moſt reaſonable,
yea, beneficial for you, as well as pleaſing to him, Phil. i. 27. " Only let your converſation be asbecometh the goſpel of Jeſus
" Chriſt." This is theone thing, the great and main thing, he expects from you in this world, and will not you do it ?
Can you expect he ſhould gratifyyour defires, when you make no more of grieving and diſpleaſing him ? Well, ifyou know what willpleaſe God, andyet reſolve not todo it, but will rather
pleaſe your flesh, andgratify the devil, than him ; pray pull off
your vizards, fall into your own rank among hypocrites ; and
appear as indeed you are.
Fourthly, The Father bathfurther obliged you toftrictness and purity of conversation, by his gracious promises made to fuch as fo walk. He hath promised todo great things for you, if you will butdo this one thing for him. Ifyou will " order your converfation aright," Pial. 1. ult. He will be your fun and Soield, if youwalk before him and be upright,Gen. xv. 1. "He