in Hell for ever Rom. 2.5 6 7 8 9 10. Thou treasurest up to thy self wrath against the day of wrath and revelation of the righteous Iudgement of God Who shall render to every man according to his deeds To them who by patient continuance in well doing seek for glory and honour and immortality eternal life but unto them that are contentious and obey not the truth but obey unrighteousness indignation and wrath tribulation and anguish upon every soul of man that doth evil c. So 2 Thes. 1.4 5 6 7. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that ye endure Which is a manifest token of the righteous Iudgement of God That ye may be counted worthy of the Kingdom of God for which ye also suffer Seeing it is a righteous thing with God to recompence tribulation to them that trouble you and to you who are troubled rest with us when the Lord Iesus shall be revealed from Heaven in flaming fire c. To these plain testimonies multitudes more might be added if it were needful Heaven and Earth shall pass away but these words shall never pass away Arg. 3. Thirdly As the Scriptures reveal it so the Consciences of all men have some resentments of it Where is the man whose Conscience never felt any impressions of hope or fear from a future world If it be said these may be but the effects and force of discourse or education we have read such things in the Scriptures or have heard it by Preachers and so raise up to our selves hopes and fears about it I demand how the Consciences of the Heathens who have neither Scriptures nor Preachers came to be imprest with these things Doth not the Apostle tells us Rom. 2.15 That their Consciences in the mean while work upon these things Their thoughts with reference to a future state accuse or else excuse i. e. their hearts are cheared and encouraged by the good they do and terrified with fears about the evils they commit Whereas if there were no such things Conscience would neither accuse or excuse for good or evil done in this world Arg. 4. Fourthly The incarnation and death of Christ is but a vanity without it What did he propose to himself or what benefit have we by his coming if there be no such future state Did he take our nature and suffer such terrible things in it for nothing If you say Christians have much comfort from it in this Life I answer the comforts they have are raised by faith and expectation of the happiness to be enjoyed as the purchase of his blood in Heaven And if there be no such heaven to which they are appointed No Hell from which they are redeemed they do but comfort themselves with a Fable and bless themselves in a thing of nought Their comfort is no greater than the comfort of a Beggar that dreams he is a King and when he awakes finds himself a Beggar still Surely the ends of Christs death were to deliver us from the wrath to come 1 Thes. 1.10 Not from an imaginary but a real Hell to bring us to God 1 Pet. 3.18 To be the Author of eternal Salvation to them that obey him Heb. 5.9 Arg. 5. Fifthly and lastly The immortality of humane souls puts it beyond all doubt The soul of a man vastly differs from that of a Beast which is but a material form and so wholly depending on must needs perish with the matter But it is not so with us Ours are reasonable spirits that can live and act in a separated state from the body Eccles. 3.21 Who knoweth the spirit of man that goeth upward and the spirit of a Beast that goeth downward to the earth So that look as if a man dispute whether man be rational that his very disputing it proves him to be so so our disputes hopes fears and apprehensions of eternity prove our souls immortal and capable of that state Inference 1. Is there an Eternal State into which souls pass after this Life How pretious then is present time upon the improvement whereof that State depends O what a huge weight hath God hanged upon a small wyer God hath set us here in a State of Tryal according as we improve these few hours so will it fare with us to all Eternity Every day every hour nay every moment of your present time hath an influence into your Eternity Do ye believe this What and yet squander away pretious time so carelesly so vainly How do these things consist When Seneca heard one promise to spend a week with a friend that invited him to recreate himself with him He told him he admired he should make such a rash promise what said he cast away so considerable a part of your Life How can you do it Surely our prodigallity in the expence of time argues we have but little sence of great Eternity Inference 2. How rational are all the difficulties and severities of Religion which serve to promote and secure a future Eternal Happiness So vast is the disproportion betwixt Time and Eternity things seen and not seen as yet the present vanishing and future permanent state that he can never be justly reputed a wise man that will not let go the best enjoyment he hath on earth if it stand in the way of his eternal happiness Nor can that man ever escape the just censure of notorious folly who for the gratifying of his appetite and present accommodation of his flesh le ts go an eternal glory in heaven Darius repented heartily that he lost a Kingdom for a draught of water O said he for how short a pleasure have I sold a Kingdom It was Moses choice and his choice argued his wisdom he chose rather to suffer afflictions with the people of God than to enjoy the pleasures of sin which are but for a season Heb. 11.25 Men do not account him a fool that will adventure a Penny upon a probability to gain ten thousand pounds But sure the disproportion betwixt Time and Eternity is much greater Inference 3. If there certainly be such an Eternal State into which souls pass immediately after Death How great a change then doth Death make upon every man and woman O what a serious thing is it to die It 's your passage out of the swift river of Time into the boundless and bottomless Ocean of Eternity You that now converse with sensible objects with men and women like your selves enter then into the world of Spirits You that now see the continual revolutions of daies and nights passing away one after another will then be fixed in a perpetual NOW O what a serious thing is Death You throw a cast for Eternity when you die If you were to cast a Dye for your natural life oh how would your hand shake with fear how it would fall but what is that to this The souls of
do your souls good Psal. 4.4 Commune with your own hearts Thirdly Labour to see and ingenuously confess the insufficiency of all your other knowledge to do you good What if you had never so much skill and knowledge in other mysteries What if you be never so well acquainted with the letter of the Scripture What if you had angelical illumination this can never save thy soul. No all thy knowledge signifies nothing till the Lord shew thee by special light the deplored state of thy own heart and a saving sight of Jesus Christ thy only remedy Inference 4. Since then there is a common light and special saving light which none but Christ can give it 's therefore the concernment of every one of you to try what your light is We know saith the Apostle 1 Cor. 8.1 that we all have knowledge O but what and whence is it Is it the light of life springing from Jesus Christ that bright and morning star Or only such as the Devils and damned have These lights differ First in their very kinds and natures The one is Heavenly supernatural and spiritual the other earthly and natural the effect of a better constitution or education Iam. 3.15 17. Secondly They differ most apparently in their effects and operations The light that comes in a special way from Christ is humbling abasing and soul emptying light By it a man sees the vileness of his own nature and practice which begets self loathing in him but natural light on the contrary puffs up and exalts makes the heart swell with self conceitedness 1 Cor. 8.1 The Light of Christ is practical and operative still urging the soul yea lovingly constraining it to obedience No sooner did it shine into Pauls heart but presently he asks Lord what wilt thou have me to do Act. 9.6 It brought forth fruit in the Collossians from the first day it came to them Col. 1.6 but the other spends it self in impractical notions and is detained in unrighteousness â— Rom. 1.18 The light of Christ is powerfully transformative of its subjects changing the man in whom it is into the same image from glory to glory 2 Cor. 3. ult but common light leaves the heart as dead carnal and sensual as if no light at all were in it In a word All saving light endears Jesus Christ to the soul and as it could not value him before it saw him so when once he appears to the soul in his own light he is appreciated and endeared unspeakably then none but Christ. All is but dung that he may win Christ. None in Heaven but him nor on earth desirable in comparison of him But no such effect flows from natural common knowledge Thirdly They differ in their Issues Natural common knowledge vanisheth as the Apostle speaks 1 Cor. 13.8 It 's but a May flower and dies in its month Doth not their excellency that is in them go away Job 4.21 But this that springs from Christ is perfected not destroyed by death It springs up into everlasting life The soul in which it is subjected carrys it away with it into glory Ioh. 17.2 this light is life eternal Now turn in and compare your selves with these rules Let not false light deceive you Inference 5. Lastly How are they obliged to love serve and honour Iesus Christ whom he hath enlightned with the saving knowledge of himself O that with hands and hearts lifted up to Heaven ye would adore the free grace of Jesus Christ to your souls How many round about you have their eyes closed and their hearts shut up How many are in darkness and there are like to remain till they come to the blackness of darkness which is reserved for them O what a pleasant thing is it for your eyes to see the light of this world but what is it for the eye of your mind to see God in Christ To see such ravishing sights as the objects of faith are And to have such a pledge as this given you of the blessed visions of glory for in this light you shall see light Bless God and boast not Rejoyce in your light but be not proud of it And beware ye sin not against the best and highest light in this world If God were so incensed against the Heathens for disobeying the light of nature what is it in you to sin with eyes clearly illuminated with the purest light that shines in this world You know God charges it upon Solomon in 1 King 11.9 that he turned from the way of obedience after the Lord had appeared unto him twice Jesus Christ intended when he opened your eyes that your eyes should direct your feet Light is a special help to obedience and obedience a singular help to increase your light The ELEVENTH SERMON HEB. IX XXIII It was therefore necessary that the partners of things in the Heavens should be purified with these but the Heavenly things themselves with better Sacrifices than these SAlvation as to the actual dispensation of it is revealed by Christ as a Prophet procured by him as a Priest applied by him as a King in vain is it revealed if not purchased in vain revealed and purchased if not applied How it is revealed both to us and in us by our great Prophet hath been declared And now from the Prophetical Office we pass on to the Priestly Office of Jesus Christ who as our Priest purchased our Salvation In this Office is contained the grand relief for a soul distressed by the guilt of sin When all other reliefs have been essayed 't is the blood of this great sacrifice sprinkled by faith upon the trembling conscience that must cool refresh and sweetly compose and settle it Now seeing so great a weight hangs upon this Office the Apostle industriously confirms and commends it in this Epistle and more specially in this ninth Chapter Shewing how it was figured to the world by the Typical blood of the sacrifices but infinitely excels them all And as in many other most weighty respects so principally in this that the blood of these Sacrifices did but purifie the Types or patterns of the Heavenly things but the blood of this Sacrifice purified or consecrated the Heavenly things themselves signified by those Types The words read contain an Argument to prove the necessity of the offering up of Christ the great Sacrifice drawn from the proportion betwixt the Types and things Typified If the Sanctuary Mercy-seat and all things pertaining to the service of the Tabernacle was to be consecrated by blood those earthly but sacred Types by the blood of Bulls and Lambs c. much more the Heavenly things shadowed by them ought to be purified or consecrated by better blood than the blood of beasts The blood consecrating these should as much excel the blood that consecrated those as the Heavenly things themselves do in their own nature excel those earthly shadows of them Look what proportion there is betwixt the Type and Anti-Type
of conversing with and enjoying God in Prayer is by acting faith on him through a Mediator so much of faith and Christ as is in a Duty so much comfort and true excellency there is in it and no more Oh then how indispensible is the knowledge of Christ to all that do adress themselves to God in any Duty Thirdly It 's fundamental to all comforts all the Comforts of believers are streams from this Fountain Jesus Christ is the very object-matter of a believers Joy Phil. 3.3 our rejoycing is in Christ Iesus take away the knowledge of Christ and a Christian is the most sad and melancholy creature in the world again let Christ but manifest himself and dart the beams of his light into their souls it will make them kiss the stakes sing in flames and shout in the pangs of death as men that divide the spoil Lastly this knowledge is fundamental to the eternal happiness of souls as we can perform no duty enjoy no comfort so neither can we be saved without it Joh. 17.3 this is life eternal to know thee the only true God and Iesus Christ whom thou hast sent and if it be eternal life to know Christ then it is eternal Damnation to be ignorant of Christ as Christ is the door that opens Heaven so knowledge is the key that opens Christ. The excellent gifts and renowned parts of the Moral Heathens though they purchased to them great esteem and honour among men yet left them in a state of perdition because of this grand defect they were ignorant of Christ 1 Cor. 1.21 thus you see how fundamental the knowledge of Christ is and essentially necessary to all the graces duties comforts and happiness of souls Thirdly The knowledge of Christ is profound and large all other Sciences are but Shallows this a boundless bottomless Ocean no creature hath a line long enough to fathom the depth of it there is height length depth and breadth ascribed to it Eph. 3.14 yea it passeth knowledge there is a manifold wisdom of God in Christ Eph. 3.10 It is of many sorts and forms of many folds and plights it is indeed simple pure and unmixed with any thing but it self yet it is manifold in degrees kinds and Administrations though something of Christ be unfolded in one age and something in an other yet eternity if self cannot fully unfold him I see something said Luther which blessed Austin saw not and those that come after me will see that which I see not it is in the studying of Christ as in the planting of a new discovered Country at first men sit down by the Sea side upon the skirts and borders of the Land and there they dwell but by degrees they search farther and farther into the heart of the Country ah the best of us are yet but upon the borders of this vast Continent Fourthly The study of Jesus Christ is the most noble Subject that ever a soul spent it self upon those that rack and toture their brains upon other studys like Children weary themselves at a low game the Eagle plays at the Sun it self the Angels study this Doctrine and stoop down to look into this deep abyss what are the Truths discovered in Christ but the very secrets that from eternity lay hid in the bosom of God Eph. 3.8 9. Gods heart is opened to men in Christ Ioh. 1.18 this makes the Gospel such a glorious dispensation because Christ is so gloriously revealed therein 2 Cor. 3.9 and the studying of Christ in the Gospel stamps such a Heavenly glory upon the contemplating soul v. 18. Fitâ—hly It is the most sweet and comfortable knowledge to be studying Jesus Christ what is it but to be digging among all the veins and springs of comfort and the deeper you dig the more do those springs flow upon you how are hearts ravished with the discoveries of Christ in the Gospel what extasies meltings transports do gratious souls meet there doubtless Philips extasie Ioh. 1.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have found Jesus was far beyond that of Archimedes a believer could fit from Morning to Night to hear Discourses of Christ his mouth is most sweet Cant. 5.16 Secondly Let us compare this knowledge with all other knowledge and thereby the excellency of it will farther appear First All other knowledge is natural but this wholly supernatural Matth. 11.27 no man knoweth the Son but the Father neither knoweth any the father save the Son and he to whom so ever the Son will reveal him the wisest Heathens could never make a discovery of Christ by their deepest searches into nature the most Eagle-eyed Philosophers were but Children in knowledge compared with the most illiterate Christians Secondly Oâ—her knowledge is unattainable by many all the helps and means in the world would never enable some Christians to attain the Learned Arts and Languages men of the best wits and most pregnant parts are most excellent in these but here is the mysterie and excellency of the knowledge of Christ that men of most blunt dull and contemptible parts attain through the teaching of the spirit to this knowledge in which the more acute and ingenious are utterly blind Matth. 11.25 I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes 1. Cor. 1.26 27. you see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the World to confound the wise c. Thirdly Other knowledge though you should attain the highest degree of it would never bring you to Heaven being defective and lame both in the integrity of parts the principal thing viz. Christ being wanting and in the purity of its nature for the knowing Heathens grew vain in their imaginations 1 Rom. 21. and in the efficacy and influence of it on the heart and life they held the truth in unrighteousness their lusts were stronger than their light 1 Rom. 18. but this knowledge hath potent influences changing souls into its own image 2 Cor. 3.18 and so proves a saving knowledge unto men 1 Tim. 2.4 and thus I have in a few particulars pointed out the transcendency of the knowledge of Christ. The use of all this I shall give you in a few Inferences on which I shall not enlarge the whole being only praeliminary to the Doctrine of Christ only for the present I shall hence infer The â—â—sufficiency of the Doctrine of Christ to make men wise unto salvation Paul deâ—ired to know nothing else and indeed nothing else is of absolute necessity to be known a little of this knowledge if saving and effâ—ctual upon thy heart will do thy soul more service than all the vain speculations and profound parts that others so much glory in poor Christian be not dejected because thou seest thy self out-stript and excelled by so many in other
Humility and Self-abasement As in Abraham who lay on his face when God Sealed the Covenant to him Gen. 17.1 2 3. This O this brings home the sweet and good of all when this Seal is superaded to that The SEVENTH SERMON JOH XVII XIX And for their Sakes I sanctifie my Self JESUS CHRIST being fited with a Body and authorized by a Commission now actually devotes and sets himself apart to his Work In the former Sermon you heard what the Father did in this you shall hear what the Son hath done towards the Fathers advancement of that glorious design of our Salvation He sanctified himself for our Sakes Wherein observe 1. Christs sanctifying of himself 2. the end or design of his so doing First You have Christs sanctifying of himself The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here to be understood for the cleansing purifying or making holy that which before was unclean and unholy either in a Moral sence as we are cleansed from Sin by sanctification or in a Ceremonial sence as persons and things were sanctified under the Law though here is a plain allusion to those legal Rites But Christs sanctifying himself imports First His Separation or setting apart to be an oblation or Sacrifice So Beza nempe ut sacerdâ—s victima As the Priest and Sacrifice I sanctifie my self imports Secondly His Consecration or Dedication of himself to this holy use and service So the Dutch Annotations I sanctifie my self i. e. I give up my self for an holy Sacrifice And so our English Annotations I Sanctifie i. e. I Consecrate and voluntarily offer my self an holy and unblemished Sacrifice to thee for their Redemption So that as under the Law when any day person or vessel was consecrated and dedicated to the Lord it was so intirely for his use and service that to use it afterward in any common service was to prophane it and polute it As you see Dan. 5.3 Secondly The end of his so sanctifying himself for their Sakes And that they might be Sanctified where you have the finis eujus the end for whom for their i. e. for the Elect sake For them whom thou gavest me And the finis cui the the end for which that they might be sanctified Where you also see that the death of Christ wholly respects us He offered not for himself as other Priests did but for us that we may be sanctified Christ is so in love with holyness that at the price of his blood he will buy it for us Hence the Observation is DOCT. That Iesus Christ did dedicate and wholy set himself apart to the Work of a Mediator for the Elect sake This point is a glass wherein the eye of your Faith may see Jesus Christ preparing himself to be offered up to God for us Fitting himself to die And to keep a clear Method I shall open these two things in the doctrinal part first what his sanctifying himself implys Secondly how it respects us First What is implyed in this phrase I sanctifie my self And there are seven things carried in it First This phrase I sanctifie my self implys the personal union of the two natures in Christ. For what is that which he here calls himself but the same that was consecrated to be a Sacrifice even his humane nature This was the sacrifice And this also was himself So the Apostle speaks Heb. 9.14 He through the eternal Spirit offered up himself to God without Spot So that our nature by that assumption is become himself Greater honour cannot be done it Or a greater ground of comfort proposed to us But having spoken of that union in the former Sermon I shall remit the Reader thither Secondly This sanctifying or consecrating himself to be a Sacrifice for us implys the greatness and dreadfulneâ—s of that breach which sin made betwixt God and us You see no less Sacrifice than Christ himself must be sanctified to make attonement Judge of the greatness of the wound by the breadth of the plaister Sacrifice and offering and burnt offering for sin thou wouldst not but a body hast thou prepared me Heb. 10.5 All our repentance could we shed as many tears for Sin as there have fallen drops of rain Since the Creation could not have been our attonement but God was in Christ reconciling the world to himself And had he not sanctified Christ to this end he would have sanctified himself upon us in Judgement and fury for ever Thirdly This his sanctifying himself implys his free and voluntary undertakement of the Work It is not I am sanctified as if he he had been meerly passive in it as the Lambs that typed him out were when pluckt from the fold but it 's an active verb that he uses here I sanctifie my self he would have none think that he dyed out of a necessity of compulsion but out of choice Therefore he is said to offer up himself to God Heb. 9.14 And in Ioh. 10.18 I lay down my life of my self no man takes it from me And although it 's often said his Father sent him and gave him yet his heart was as much set on that work as if there had been nothing but glory ease and comfort in it he was under no constraint but that of his own Love Therefore as when the Scripture would set forth the willingness of the Father to this work it saith God sent his Son and God gave his Son so when it would set forth Christs willingness to it it saith he offered up himself gave himself and here in the Text sanctified himself The sacrifice that strugled and came not without force to the Altar was reckon'd ominous and unlucky by the Heathen our sacrifice dedicated himself He dyed out of choice And was a free-will offering Fourthly His sanctifying himself implys his pure and perfect holyness That he had no Spot or blemish in him Those beasts that prefigured him were to be without blemish And none else were consecrated to that Service So and more than so it behoved Christ to be Heb. 7.26 Such an High-Priest became us as is holy harmless undefiled separate from Sinners And what it became him to be he was Therefore in allusion to the Lambs offered under the Law the Apostle calls him a Lamb without blemish or Spot 1 Pet. 1.19 Every other man hath a double Spot upon him the heart Spot and the life Spot The Spot of original and the Spots of actual Sins But Christ was without either He had not the Spot of original Sin for he was not by man He came in a peculiar way into the world and so escaped that Not yet of actual sins for as his nature so his life was Spotless and pure Isa. 53.9 He did no iniquity And though he was tempted to sin externally yet he was never defiled in heart or practice He came as near it as he could come for our sakes yet still without sin Heb. 4 15. If he sanctifie himself for a
discry Land crying with loud and united voices A shore A shore As the Poet describes the Italians when they saw their native Country lifted up their voices and making the Heavens ring again with Italy Italy or as Armies shout when the signal of Battle is given Above all which as some expound it shall the voice of the Archangel be distinctly heard And after this shout the trump of God shall sound By this Tremendous blast sinners will be affrighted out of their Graves but to the Saints it will carry no more terrour than the roaring of Cannons when Armies of friends approach a besieged City for the relief of them that be within The dead being raised they shall be gathered before the great Throne on which Christ shall sit in his glory and there divided exactly to the right and left hand of Christ by the Angels Here will be the greatest Assembly that ever met Where Adam may see his numerous off-spring even as the sand upon the Sea-shore which no man can number And never was there such a perfect division made how many divisions soever have been in the world none was ever like it The Saints in this great Oecumenical assize as the same Author stiles it shall meet the Lord in the air and there the Judge shall sit upon the Throne and all the Saints shall be placed upon bright clouds as on Seats or Scaffolds round about him the wicked remaining below upon the earth there to receive their final doom and sentence These preparatives will make it awful And much more will the work it self that Christ comes about make it so For it is to Iudge the secrets of men Rom. 2.16 To sever the Tares from the Wheat To make every mans whites and blacks appear And according as they are found in that Tryal to be sentenced to their everlasting and immutable state O what a solemn thing is this And no less will the execution of the Sentence on both parts make it a great and solemn day The heart of man cannot conceive what impressions the voice of Christ from the Throne will make both upon believers and unbelievers Imagine Christ upon his glorious Throne surrounded with Myriads and Legions of Angels his Royal guard a poor unbeliever trembling at the Bar. An exact scrutiny made into his heart and life The dreadful Sentence given And then a cry And then his delivering them over to the Executioners of Eternal vengeance never never to see a glimpse of hope or mercy any more Imagine Christ like the General of an Army mentioning with honour in the head of all the hosts of Heaven and Earth all the services that the Saints have done for him in this world Then sententially justifying them by open proclamation Then mounting with him to the third Heavens and entring the gates of that City of God in that noble train of Saints and Angels intermixed And so for ever to be with the Lord. O what a great day must this be Secondly As it will be an awful and solemn Judgement so it will be a Critical and Exact Judgement Every man will be weighed to his ounces and drams The name of the Judge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of hearts The Judge hath eyes as flames of fire which pierce to the dividing of the heart and reins It 's said Matth. 12.36 That men shall then give an account of every idle word that they shall speak It is a day that will perfectly fan the world No Hypocrite can escape Justice holds the ballances in an even hand Christ will go to work so exactly that some Divines of good note think the day of Judgement will last as long as this day of the Gospels administration hath or shall last Thirdly It will be a Vniversal Iudgement 2 Cor. 5.10 We must all appear before the Iudgement Seat of Christ. And Rom. 14.12 Every one of us shall give an account of himself to God Those that were under the Law and those that having no Law were a Law to themselves Rom. 2.12 Those that had many Talents and he that had but one Talent must appear at this Bar those that were carried from the Cradle to the Grave with him that stooped for Age. The rich and poor the Father and the Child the Master and the Servant the believer and unbeliever must stand forth in that day I saw the Dead both small and great stand before God and the Books were opened Rev. 20.12 Fourthly It will be a Judgement full of convictive clearness All things will be so sifted to the bran as we say that the Sentence of Christ both on Saints and sinners shall be applauded Righteous art thou O Lord because thou hast Iudged thus His Judgements will be as the light that goeth forth So that those poor sinners whom he will condemn shall be first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemned Their own consciences shall be forced to confess that there is not one drop of injustice in all that Sea of wrath into which they are to be cast Fifthly And lastly It will be a supream and final Iudgement from which lies no Appeal For it is the Sentence of the Highest and only Lord. For as the ultimate resolution of Faith is into the Word and truth of God so the ultimate resolution of Iustice is into the Judgement of God This Judgement is supream and imperial For Christ is the only potentate 1 Tim. 6.5 And therefore the Sentence once past its execution is infallible And so you find it in that judicial process Matth. 25. ult Just after the Sentence is pronounced by Christ it is immediatly added those shall go away into everlasting punishment but the righteous into Life Eternal This is the Judgement of the great day Thirdly In the last place I must inform you that God in ordaining Christ to be the Judge hath very highly exalted him This will be very much for his honour For in this Christs Royal dignity will be illustrated beyond what ever it was since he took our nature till that day Now he will appear in his glory For First This act of Judging pertaining properly to the Kingly Office Christ will be glorified as much in his Kingly Office as he hath been in either of the other We find but some few glimpses of his Kingly Office breaking forth in this world as his riding with Hosannahs into Ierusalem His whipping the buyers and sellers out of the Temple His Title upon the Cross c. But these were but faint beams now that Office will shine in its glory as the Sun in the midst of the Heavens For what were the Hosannahs of little Children in the streets of Ierusalem to the shouts and acclamations of thousands of Angels and ten thousands of Saints What was his whipping the prophane out of the Temple to his turning the wicked into Hell and sending his Angels to gather out of his Kingdom every thing that offendeth What was a Title