two latter, and the two former clauses of the text; the latter declaring the operation of the powers expressed in the former.

1. As being "the resurrection," he will raise the bodies of his people

[Judging of things according to our weak reason, we are ready to think that the restoration of bodies, which may have undergone so many changes, is impossible. But cannot he who formed the universe out of nothing, collect the atoms that constitute our identity, and reunite them to their kindred souls? he can, and will; yea, that very Jesus, who died upon the cross, has the keys of death and of hell, and will effect this by his own almighty power.i

This clause might further intimate, that by the first act of faith in him our souls should be made partakers of spiritual life. And this would accord with other passages of scripture, and prepare us for the next clause, which, rising in a climax, declares the benefits that shall result from a continued life of faith upon him.]

2. As being "the life," he will preserve the souls of his people unto everlasting life

[The bodies of the saints must undergo the sentence denounced against sin;' (though death to them is scarcely worthy the name of death: it is rather a sleep, from which they shall be awakened at the morning of the resurrection) but their souls shall never die: none shall prevail against them;" none shall pluck them out of Christ's hands; their life is hid in him beyond the reach of men or devils; the vital principle within them is an ever-living seed," an over-flowing fountain: as long as Christ liveth, they shall live also. separation that will take place between their souls and bodies will only introduce them to a higher state of existence, which they shall enjoy until the day that their bodies shall be awakened from their slumbers, to participate and enhance their bliss.]

The

We must not however fail to notice the description given of those to whom these promises are made

[Twice, in these few words, are these blessings limited to believers: not because our Lord disregards good works, or because they shall not be rewarded; but because we cannot do any good work unless we first receive strength from Christ by faith; and because, if we obtained life by working, we should

have whereof to glory before God: and God has decreed that no flesh shall glory in his presence, and that we shall glory only in the Lord." It must never be forgotton that God has caused all fulness to dwell in his Son, Jesus Christ; and that we must, by a continued exercise of faith, receive out of that fulness grace for grace. It is by faith that we live, we stand, we walk, we are saved: in a word, "God has given us eternal life; but this life is in his Son: he therefore that hath the Son, hath life; and he that hath not the Son of God, hath not life."] The pointed interrogation with which our Lord closed this address to Martha, directs us how to IMPROVE this subject: it suggests to us

1. That all persons, however eminent in their profession, or decided in their character, ought to examine themselves whether they be in the faith"

[It was to one whom he knew to be an humble and faithful disciple, that Jesus put this question: well therefore may we who are of more doubtful character, consider it as addressed to us; "Believest thou this?" Believest thou that Christ is the only fountain of life; and that there is no way of receiving life from him but by faith? And dost thou believe these things, not in a mere speculative manner (for that many do whose souls are dead before God) but in such a way as to reduce them to practice? The believing of this record forms the one line of distinction between those that shall be saved, and those that shall perish. If we truly, receive it, we have already passed from death unto life: if we do not receive it, we are yet dead in trespasses and sins: we have not life now; we cannot have life hereafter. A resurrection indeed we shall partake of; but it is a resurrection to damnation, and not a resurrection to life:f we shall live; but it will be a life justly denominated death, the second death. Let us not then defer our enquiries into a subject which is of such infinite importance.]

2. That the believing of this record is the most effectual antidote against the troubles of life, or the fears of death

[If Martha had felt the full influence of these truths, she would have moderated her sorrows, under the persuasion that her loss was her brother's gain; and that, if her brother were

u Rom. iii. 27. Eph. ii. 8, 9. 1 Cor. i. 29-31.

not restored to life, she should soon meet him in a better world. Thus in every state the consideration of these truths will afford to us also unspeakable consolation: for, if we believe in Christ, and have through him the possession of spiritual, and the prospect of eternal life, what cause can we have to complain; what cause- to fear? The world will be divested of its allurements, and death of its terrors. Satisfied that all events are under the controul of our best friend, we shall commit them cheerfully to his wise disposal: and looking - forward to the day in which he will call us from our graves, we shall expect his summons with composure at least, if not also with a holy impatience. Let us then live by faith on our divine Saviour, assured that he will keep us unto eternal life, and exalt us, both in body and soul, unto the everlasting enjoyment of his presence and glory.]

CCCXVII. CHRIST'S ASCENSION TO GLORY.

Heb. i. 3. Who, being the brightness of his glory, and the express image of his person, when he had by himself purged our sins,s at down at the right hand of the Majesty on high.

A REVELATION of God, by whatever means or instrument it may be communicated, demands our solemn attention. But Christianity requires the highest possible degree of reverence, because the messenger, by whom it was promulgated, as far surpassed all other instruments in excellence, as the truths delivered by him are of deeper and more mysterious import. It is in this view that the apostle introduces this sublime description of Christ; in which we may notice.

I. The dignity of his person

We cannot conceive any expressions more grand than these which are here applied to Christ, and which set forth

1. His essential dignity

[The Father is the fountain, and the archetype of all perfection. Of him Jesus is a perfect copy. As the impression on the wax corresponds with all the marks and lineaments of the seal, so is Jesus "the express image" of the Father in every particular, insomuch that "he who hath seen him hath

seen the Father." But the Father is, in himself, invisible to mortal eyes; it is in Christ only that he is seen on which account Christ is called "the image of the invisible God." And as all the glory of the sun is seen in the bright effulgence of its rays, so is all the glory of the godhead seen in the face of Jesus Christ.d]

2. His official dignity

[It was Jesus who made the worlds: and he it is who upholds them by the same "powerful word" that first spake them into existence. By him all things maintain their proper courses, and the order first assigned them. Nor is there any thing that happens either in the kingdom of providence or of grace, which does not proceed from his will, or tend to his glory. There is nothing so great but it is under his control, nothing so small but it occupies his attention. Every thing that is good owes its existence to his immediate agency, and every thing that is evil, to his righteous permission.] Intimately connected with this is

II. The diversity of his ministrations

h

As in the church there are "diversities of administrations and of operations" under Christ, who is the author of them, so in the work of Christ himself there is a diversity of ministrations

1. He "purged our sins" by his blood on earth

[Sin needed an atonement, and such an atonement as no created being could offer. Jesus therefore, the Creator himself, undertook to make an atonement for us, and such an one as should satisfy divine justice on our behalf, and put honour on that law which we had violated. For this end he assumed that nature which had sinned, and endured the curse due to our iniquities. When he had only to create or to uphold the universe, his word was sufficient: but when he came to redeem the world, nothing would suffice but his own precious blood. Other priests offered the blood of bulls and of goats as typical expiations: but, to make a true and proper atonement, Jesus was forced to offer up "himself." His prayers and tears were insufficient: if he would purge away our sins, he must do it "by himself," by the pouring out his soul unto death."

This is what Jesus undertook to do; nor did he ever draw back till he could say, "It is finished."]

a Johu xiv. 9.

b1 Tim. i. 17. and vi. 16.

d Col. ii. 9. 2 Cor. iv. 6. e Ver. 2. and John i. 3.

© Col. i. 15.

f Col. i. 17.

He ascended to complete his work in heaven

[The high priest, after offering the sacrifice, entered within the vail, to present it there. Thus Jesus "passed into the heavens," the place where he was to finish his ministrations. In the presence of all his disciples he ascended thither, giving thereby a decisive evidence that nothing further remained for him to do on earth. But a further evidence of this arises from the posture in which he ministers in heaven. The priests under the law stood, because they needed to repeat the same sacrifices continually: but Jesus having offered one sacrifice once for all," sat down at the right hand" of God, the place of supreme dignity and power. From this we infer the perfection of his sacrifice on earth; and are assured, that whatever remains to be done by him within the vail, is transacted in an authoritative manner, all power being given to him to save to the uttermost" them that trust in him.]

We may LEARN from hence

1. The security of them that believe in Christ

[Who is it that interests himself for them? "Jehovah's fellow." Who bought them with his blood? The God of heaven and earth. Who has undertaken to keep them? He that "upholdeth all things by his word." Who is continually engaged in completing their salvation? He that is constituted head over all things for this very purpose." What then have they to fear either from their past guilt, or their present weakness? Let them only be strong in faith, and " none shall ever pluck them out of his hand."]

2. The danger of those who are yet in unbelief

[In proportion to the dignity of this adorable Saviour must be the guilt of rejecting him. This is frequently insisted on in this epistle.P Let us lay it to heart. To neglect this Jesus is such a mixture of folly and ingratitude, of impiety and rebellion, as involves in it the highest degree of criminality, and subjects us to the heaviest condemnation. Let those who are guilty of this neglect remember that "the enemies of Jesus shall all become his footstool:" and let them kiss the Son, lest he be angry, and they perish without a remedy."]