The right hand is the place of honour. It is so esteemed among us, and was so accounted by the Jews. When Solomon's mother came to him, "he sat down upon his throne, and caused a seat to be set for the king's mother, and she sat on his right hand."* It is implied, therefore, in the position assigned to our Saviour in heaven, that he is invested with great dignity and glory. I showed, in the former part of this Lecture, that the ascension related solely to his human nature, because his Divine was incapable of change of place, being always in heaven as well as upon earth. I now observe, that it was equally incapable of any accession of glory, because it was already infinitely glorious, in the possession of all possible perfection. But its glory was veiled during his humiliation, and only a few rays of it were seen in the miraculous works which he performed, and the sublime doctrines which he published. As the sun, having scattered the clouds which covered his face, pours his bright effulgence upon the earth, so our Redeemer, upon his exaltation to heaven, appeared in all the majesty of his character, and showed to all its blessed inhabitants, that the Son of man is also the Son of God, and the equal of the Father. To this manifestation of his original dignity, after the temporary obscuration which it had suffered, these words of his intercessory prayer may be referred: "And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was.'t

But there was honour conferred upon our Saviour in human nature, and in the character of Mediator; and to this there is a particular reference, when he is said to be seated at the right hand of God. It is elevated above men and angels; it is the highest of the works of God. Even in its state of humiliation, its powers surpassed those of the most richly gifted creature; no wisdom, for example, equal to that which he displayed, being found among the inhabit ants of heaven; and now, we may presume, its faculties are expanded to the utmost limit of which they are susceptible. Of the external glory of his human nature, we can form no idea, because we have received no information on the subject; but this we may venture to say, that in him is displayed the perfection of majesty and beauty. His appearance to John, in the isle of Patmos, was awful and majestic, but, partly at least, symbolical, like the visions of the prophets. On the mount of transfiguration, his countenance shone as the sun, and his raiment was white as the light. Without entering into particulars, the Scriptures declare that his body is glorious, and is the pattern according to which the bodies of the saints will be fashioned. It is not inconsistent with the ascription of transcendent honour to him, that he promises to give his saints to sit down with him upon his throne. They will share in his glory, but not in equal measure; their glory will be similar, but not in the same degree. He is "the first-born among many brethren;"‡ entitled to a double portion; the heir and the lord of the family. Hence, notwithstanding their elevation, they will acknowledge him as their superior, and do him homage. While the angels adore him, the saints will cast down their crowns before his throne, and both will join in expressions of admiration, and gratitude, and praise. "And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands ; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing."§ It is unnecessary to refer to a distinction formerly made, and to remark, that he is not the object of worship as man, nor properly as Mediator; because, as he is in this character the servant of the Father, so it is by him that our prayers +

⚫ 1 Kings ii. 19.

† John xvii. 5.

Rom. viii. 29.

Rev. v. 11, 12.

and praises are presented. It is enough to know, that it is the incarnate God who is worshipped by the heavenly congregation, and that, although the foundation of this worship is the divine perfections of which he is possessed, the great motive to it is his redeeming love, and it is addressed to him without distinction of natures. "We see Jesus crowned with glory and honour."*

But this is not the only idea suggested by his sitting at the right hand of God. It imports the possession of happiness; but whether this idea is founded, as some suppose, on the fact that gifts are usually conferred by the right hand, or is derived from some other source, it is not material to inquire. That the expression admits of this sense, is evident from the following passage: "In thy presence is fulness of joy; at thy right hand there are pleasures for evermore." It is to be particularly noticed, that these words are spoken by the Messiah, and with a view to his exaltation. They follow the declaration of his confident hope, that God "would not leave his soul in hell, nor suffer him to see corruption, but would show him the path of life," or raise him from the grave.

For the joy which was set before him he endured the cross, and despised the shame; and he has now entered into it. Sitting at the right hand of God, he is nearer to him than any man or angel; and his nearness implies not only a closer relation, resulting from the union of his human nature to the divine, but also more intimate fellowship. The presence of God is a source of felicity. The place which we call heaven, would not be happier than the most desolate spot upon earth, if he did not there impart the fulness of his love; and a day in the sanctuary would not be preferable to a day of bodily rest at home, were it not the chosen scene on which he displays the wonders of his grace. The light of his countenance awakens emotions of joy in the souls of the righteous, with which the most intense sensations of worldly pleasure are not to be compared. If the meanest saint is destined to enjoy a degree of felicity which it has not entered into the human mind to conceive, what must be the communication of divine love to him, who is nearer to God than all the saints, is the object of his infinite approbation and delight, and has glorified him in the highest in the work of redemption! What shall be done to the man whom he delights to honour? The reward is proportioned to his merit, the height of his joy may be estimated by the depth of his previous sorrow. "The king shall joy in thy strength, O Lord; and in thy salvation how greatly shall he rejoice! Thou hast given him his heart's desire, and hast not withholden the request of his lips. For thou preventest him with the blessings of goodness; thou settest a crown of pure gold on his head. He asked life of thee, and thou gavest it him, even length of days for ever and ever. His glory is great in thy salvation; honour and majesty hast thou laid upon him. For thou hast made him most blessed for ever; thou hast made him exceeding glad with thy countenance." While he partakes of all the pleasures which are at the right hand of God, he rejoices to reflect that his great undertaking is accomplished, to behold around him the fruits of his labours, and to know that in due time heaven will be filled with millions of the redeemed, who will for ever praise him as the author of their happiness. "He sees of the travail of his soul, and is satisfied."§

Again, the right hand is an emblem of power. This is the general idea which is suggested, when hands and arms are attributed to God, because it is with our arms and hands that we exert our strength. The right hand is most commonly used, and whatever cause may be assigned for this curious fact, is a more powerful instrument than the left hand. The sitting of our Saviour at the § Is. liii. 11.

* Heb. ii. 9.

† Ps. xvi. 11.

Ps. xxi. 1-6.

right hand of God, signifies on this account that he is exalted to authority and dominion. "Hereafter," he said to the Jewish council, "shall ye see the Son of man sitting on the right hand of power."*

66

The psalmist refers to the power of the Messiah in his state of exaltation in these words: "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." It was exhibited to Daniel in the night visions, when he saw, and behold, one like the Son of man came with the clouds of heaven, and came to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." Our Saviour announced it to his disciples after his resurrection: "All power is given unto me in heaven and in earth;"§ and Paul speaks thus of it in his epistle to the Philippians: "Wherefore God also hath highly exalted him, and given him a name that is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." There is a distinction to be observed between his essential and his mediatorial kingdom. The former he always possessed, and since it belonged to him as God the Creator of all things, he could not lay it aside even during his humiliation. The latter he received when he ascended; for although he had a right to it, when he rose from the dead, and therefore told his disciples, that it was already given to him, it was upon his entrance into heaven, that he sat down upon his throne. His mediatorial kingdom comprehends power to establish, and govern, and defend, and bestow eternal salvation upon his church, and power to render all other things subservient to its interests. He ought to be considered not only as the King of Zion, but as the Lord of the Universe. Hence, when we say that the world is under the government of God, we should reflect, that properly it is not the Father of whom we speak, except in this sense, that he always acts in concurrence with the Son; but that the declaration of our Saviour, that "the Father judgeth no man, but hath committed all judgment unto the Son," is true of the whole administration of affairs. Our Redeemer holds the sceptre, and sways it over angels and men. He hath put all things under his feet.

There is one other idea connected with his sitting at the right hand of God, which it may be proper to mention, as it is suggested by the following contrast between him and the priests of the law: "Every priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins; but this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God, from henceforth expecting till his enemies be made his footstool."** The posture of the legal priests imported that they were constantly engaged in the service of the altar, and, consequently, had not accomplished the design of their office, by the perfect reconciliation of the people to God. The high-priest never sat down in the most holy place, but having stood for some time before the mercy-seat, he retired to offer new sacrifices, and again to go the round of the sacred offices. But Jesus Christ, when he entered into heaven, sat down at the right hand of God, and is "a priest upon his throne." His posture signifies that his work is finished. His one oblation has satisfied the demands of justice, and his Father has testified his approbation of it, by conferring upon him honour and authority. The present exaltation of Jesus Christ is a source of great consolation to § Matt. xxviii. 18

Matt. xxvi. 64
Phil. ii. 9-11.

† Ps. cx. 1.

¶ John v. 22.

Dan. vii. 13, 14. ** Heb. x. 11-13.

his followers. It was not solely for his personal glory that he ascended, but also for the good of his people, in promoting which he employs all the interest and power which he possesses. His intercession ensures the acceptance of their duties, not as the condition of salvation, but as testimonies of their love to God, and their filial subjection to him. His government is calculated to tranquillize and comfort their minds amidst the vicissitudes of life. As they are assured that nothing can happen to themselves without his appointment, and that every word will be overruled for their final welfare, so they may look upon all the dangers in the world as under the control of his power, and the direction of his wisdom, as constituting parts of his plan, working for ends worthy of him, and subservient to the establishment of his kingdom. Affairs may not proceed in a train agreeable to our views and expectations; but it will repress every murmur and every wish for a different order, to reflect that he presides over them, who is the patron of truth and righteousness, and the faithful guardian of those who love him: "The Lord reigneth; let the earth rejoice: let the multitude of isles be glad thereof."*

The security of the church depends upon the exercise of the power with which Christ was invested at his ascension. The gates of hell shall not prevail against it, because it is defended by his omnipotent arm. It has been deemed a proof of Cæsar's greatness of mind, although, in truth, it proved nothing but his presumption and impiety, that he said to the sailors in a storm, "Fear not, this ship carries Cæsar;" as if the elements would have done homage to that ambitious spirit. The wind and waves did indeed respect him on that occasion, but only as they have since respected, and will always re pect, the meanest and most worthless of mankind, whose hour is not come The ocean will not swallow up those who are doomed to perish by the sword. But the church may assume the attitude and the language of confidence and defiance when she is menaced by the powers of earth and hell, because He is her protector, who can render their councils and efforts abortive, and scatter them with his breath: "God is our refuge and strength, a very present help in trouble: Therefore will we not fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof."t

To him who is exalted above principalities and powers, profound reverence and prompt obedience are due. This is the command of the church: "He is thy Lord, and worship thou him." We are under law to Jesus Christ; and as our consciences should recognise his authority, and bow to it, so it will render our obedience the homage of the heart, devoutly to remember, that his right to demand it is founded on the deep humiliation and exquisite sufferings to which he submitted for our salvation. Although we have not seen his glory with our eyes, as the beloved disciple did in the isle of Patmos, yet, being admitted to contemplate it through the medium of revelation, which gives such descriptions of it as are fitted to excite mingled emotions of reverence and confidence, let us, like him, fall at his feet, and say with another saint, "Truly, we are thy servants; we are thy servants, thou hast loosed our bonds we will offer to thee the sacrifice of thanksgiving, and will call upon the name of the Lord."

• Ps. xcvii. 1.

† Ps. xlvi. 1, 2.

Ps. cxvi. 16, 17.

LECTURE LXIII.

CHRIST'S STATE OF EXALTATION.

The General Judgment, a Doctrine of Revelation-The Time and Duration of it-The Place of Judgment-The Parties-Christ the Judge: his Fitness for the Office-Circumstances of his appearing-Standards of Judgment-The Sentences, and their Execution.

"YE men of Galilee, why stand ye gazing up into heaven? This same Jesus, who is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."* These were the words of the two angels who appeared on Mount Olivet to the disciples, while they were wistfully looking after their Lord, who had ascended in their sight, and was now con cealed by a cloud. He will come again at the appointed time; and it will be the purpose of his coming to close the administration which he is at present carrying on at the right hand of his Father, by the public distribution of rewards and punishments. To this consummating act of his royal authority, I shall, in this lecture, direct your attention.

We

In treating this subject, it is usual to bring forward arguments suggested by reason, in support of the declarations of Scripture respecting the future judg ment of the human race. Were we to deny that justice is essential to the Supreme Governor of the universe, we should divest him of all moral excellence, and leave only those physical attributes which distinguish him from men, as almighty power, perpetual duration, and immensity of essence. should transform him, whom even the heathens called Optimus Maximus, into the Arimanes of the Persians, a being of malignant dispositions, the author of darkness and confusion, and every evil work. But we find that, at present, justice is only partially exercised, and the common course of things is conducted without any marked regard to the character and actions of men. Those whom we call good, because their actions are conformable to moral distinctions, are often left to struggle with poverty, and to pine in affliction; while bold transgressors, men who set their mouths against the heavens, and give loose reins to their appetites and passions, not seldom enjoy outward peace, and pass their days amidst affluence, and a succession of delights. The exceptions serve the more clearly to illustrate the imperfection of the present system; to show us more distinctly what, in our apprehension, might be, and ought to be: and call more loudly for a different order of things. Human laws, which, in so far as they are just, may be considered as making a part of the moral administration of the universe, because they are sanctioned by Heaven, supply this defect in part, but only in part. Besides that, in general, they afford no reward to the obedient, but simple protection, there are innumerable cases of delinquency which they cannot reach, in consequence of the limited knowledge and power of those who execute them, and of other causes which obstruct the exercise of authority. Many crimes are secret, unknown to all but the guilty; and, of public crimes, the authors are not always discovered. or they escape from justice by flight, or they set it at defiance; or, what is worst of all, they find means to prevent it by bribery and perjury. What then is the result of this view of the state of human affairs? Shall we conclude, in opposition to the clear dictates of reason, and the consent of all nations,