Christs Ascension Into Heaven Asserted, Sermon

Christs Ascension Into Heaven Asserted · Sermon

OF CHRIST's Aſcenſion.

Luke XXIV. 51.

And it came to paſs while he bleſſed them, he was parted from them and carried up into Heaven.

IT was in Paul's Judgment no leſs a Myſtery of Godlineſs: That Chriſt riſen from the Dead was received up into Glory, then that being come off his Glory he was manifeſted in the Fleſh, 1 Tim. 3.16. Without Controverſie great is the Myſtery of Godlineſs, God was manifeſt in the Fleſh, received up into Glory;

We have formerly ſeen what of the Myſtery of Godlineſs, and Comfort for p. 2the Godly hath appeared in the former Chriſt's Humiliation by his Incarnation. We now come indeed by the Revolution of time to ſee what of both may be found in his Exaltation by his Aſcenſion, and indeed his Aſcenſion is the ſecond degree or remove of his Exaltation, which is all Myſtery.

For ſo it pleaſed the Father, that his ſteps to his Crown ſhould be anſwerable, but oppoſite to thoſe deſcents which carried him to his Croſs.

I. He roſe from the Dead, that's oppoſed to his laying down of his Life: That is his Reſurrection is oppoſed to his Death.

II. He aſcended into Heaven, that is oppoſed to his deſcent into the Grave.

III. He ſits at the Right hand of God in oppoſition to his abode while in the State of Death. Signified by that Expreſſion he deſcended into Hell.

p. 3IV. He ſhall come to judge the World. In oppoſition to that wretched ſtate, in which as he ſtood, he was judged by the World.

'Tis the ſecond ſtep or degree of his Exaltation or Advancement, which we are come from the Words read to treat of at this time. And it came to paſs, &c.

You may learn Luke's Project in his Goſpel, from Luke's Pen in the Acts, for they both own him to be their Pen-man. Where in the 1ſt. Chap. v. 1. He tells you that what he had done was to let you know,

1. What Chriſt did. 2. What he ſuffered. 3. What he ſaid. 4. How he departed.

His departure from his Diſciples to his Father, which he had often before inculcated to them, and prepared them for, you have deſcribed in this Text. Wherein you may take notice.

p. 41. Of the Place where he aſcended on Mount Olivet, nigh Bethany.

2. The Perſons who were called forth as Eye-witneſſes of his Aſcenſion. His Diſciples.

3. The Manner of taking his Farewel. He lift up his Hands and bleſſed them.

4. You have the Action of his Aſcent deſcribed.

1. By his ſeparation from his Apoſtles he was parted from them.

2. By his advance on high. He was carried up into Heaven. He led them out as far as to Bethany: Beza thinks that by Bethany, was meant the whole Tract of Olivet; but others with ſtronger probability conceive it to be a certain Village near Jeruſalem upon Olivet, where the poorer ſort had their dwellings, the Out-skirts of the Suburbs: And the name of the place ſeems to give ſome countenance to the Conjecture; It being that which ſignifies in the Hebrew Language, the Houſe of p. 5Affliction, or the Houſe of the Poor: Beth Inanjah: That is the Houſe of the Poor. Our Saviour ſeem'd much delighted in this place, and moſt converſant amongſt ſuch Company. Thy King cometh lowly, humble it is Inani poor, afflicted: Poor, ſaith the Prophet Zachariah 9.9. He came of poor Parents, to a poor People, in poor Habit, with poor Attendants. No ſuch hurt then in a low and mean Condition in the World. If Enjoyments are but ſmall, Temptations are the fewer. Satan hath not ſuch advantage to play his Temptations in a low, as in a high and raiſed Eſtate in the World. And certainly that's the beſt Condition in which Sin can take the leaſt advantage, and by which we are diſpoſed to do God the greater Service. But 'tis obſervable that Chriſt makes choice of that place for his aſcenſion, which was the place of his Agony. Thus doth Chriſt take the Houſe of Affliction in his way to Heaven; And thus God in his Providence doth often bring his Joſephs from the p. 6Priſon to the Crown, carries them through Bethany to Bethel. Through the Houſe of the Poor to the Houſe of God. Thus muſt the Captain of our Salvation be perfect through ſufferings, ſaith the Author to the Hebrews. Heb. 2, 10. He that deſcended is the ſame that aſcended, ſaith Paul. Heb. 4.10. foreign:— As an ancient: He deſcends as a Man but he aſcends as God.

As Pride goes before a Fall, ſo often comes Advancement behind it. And ſo ſaith the wiſe Man: Before Honour is Humility, Prov. 15.33. Self-abaſings are ever antecedent to God's advancings. As God doth imploy his Wiſdom to make his Children high, ſo it ſhall be in ſuch a way as withal may make his own-Name great. And therefore doth then moſt frequently appear to help, when his People to ſight are almoſt paſt hope. He ſuffers the ungodly to build high, and even to touch the Heavens with their Heads. In p. 7Obad. 4. To ſet their Neſts among the Stars, that when they come tottering down, all the World may ſay: The Lord was above them; and for his own People he ſuffers them often to be reduced to Job's ſad Condition, to ſit Mourning on a Dunghill, that when they are advanced and ſet in high places, all may ſee, and ſing, and ſay the Finger of the Lord was there:

We muſt not then think it ſtrange, nor that God wrongs us, if he bring us firſt to Bethany, and then to Glory: From the Dunghill to the Throne; for all the World is but a great Dunghill. Great Enjoyments will do us leſs hurt, and ſad Providences when they come, will leſs afflict, if with Children we begin our Leſſon at the Croſs: Think of a Combat before a Crown, that we run our courſe, and ſo get the Prize by knowing this is not the Place of payment: We are in a World that was never intended to be our Heaven, and happy for us if we go not about to make it ſo. That we do not, as a Learned Man p. 8ſaith, Pro ſummo bono bonorum infirma amplecti: That we chuſe not the loweſt Goods for the higheſt Good. Graſp at a Cloud inſtead of a Goddeſs, and make Vanity an Idol. He that conſiders how ſad it were to have our Heaven here, will rejoyce that he ſhall not have his Crown till he ſhall get above. Thus much for the place where he aſcended, at Bethany on Mount Olivet.

2. For the Perſons that brought him going, called to this glorious Sight. They were his Apoſtles. As you have alſo proved to your hand, in 1 Acts.

Which by the way, though People muſt not deifie Inſtruments, and make of Inſtruments efficient Cauſes, yet People may by this be taught to give them more Honour and Reſpect than the World will now allow them.

It was neceſſary that all the Diſciples, all that then profeſſed the Goſpel ſhould be aſcertain'd of Chriſt's Aſcenſion, and of the Manner of it too. And Chriſt might have done it, by giving notice of the time, that all might have been p. 9Eye-witneſſes of his Glory for the Confirmation of their Faith: But it muſt be all huſht, and thoſe to whom the Diſpenſation of the Goſpel was committed, muſt only be called forth to ſee, and ſo to deliver and atteſt it to the World; which was indeed a deep Contrivance: Our Wiſdom would have thought it might have been more, for the Advantage of the Goſpel, that all the living might have had a ſight of his triumphant Departure: That the Glory which he appear'd in at his departure might be as a Seal and Confirmation of thoſe Goſpel-Myſteries which he had Preached; and that the Adverſary might have ſeen it and been confounded. But it pleaſed God rather, that hereby the Miniſtry ſhould be eſtabliſhed for the Revelation of the Myſteries of the Goſpel to his People; and ſo upon ſight of his Aſcenſion they went forth and preached, Mark 16.19. And in many of Chriſt's more notable Actions, you may ſtill find one of Chriſt's Eyes looking forth to the Eſtabliſhing of Miniſterial-Inſtruments, p. 10for the diſpenſing of his Goſpel-Bleſſings.

When he fed his People in the Wilderneſs, he might with a far leſs Miracle have given every one his Portion with his own Hands. But his Apoſtles muſt receive from him, and the People from the Apoſtles, ſo Ananias muſt be ſent to heal and reſtore St. Paul when Chriſt could have eaſily done it himſelf; and Philip muſt be ſent to teach the Eunuch: God will have Inſtruments imploy'd in his Work till we come where he ſhall be all in all: And Chriſt waved the way that muſt have convinced all Beholders of him, purpoſely to eſtabliſh a Miniſtry. And ſo we come to the manner of taking his Farewel. He lift up his Hands and bleſſed them.

1. Where we may obſerve by the way; that Chriſt was then neareſt his higheſt Glory, when his Mouth was fulleſt of Bleſſings. Whilſt he bleſſed them he was parted from them. A good thing to depart out of the World p. 11with a Bleſſing in our Mouths: That is to go as Chriſt went. Mouths accuſtomed to curſed Language, will but ill diſpoſe a Man to Divine Enjoyments. Helliſh Language makes but bad Preparation for Heaven's Glory. And as Apoſtles ſhould not only enjoy it, being only then preſent, ſo it will not be left to Chriſt only to do it. Surely when Saints are near the State and Place where all their Works ſhall be bleſſing and praiſe, they will, before they go, enter on their work: God's People are always deſirous to do good, but at their departure, when they are going to the City of the living God, then are they more abundant in gracious Deſires; And as they are breathing out their Souls they breath out Bleſſings. Thus did Moſes Mouth run over with Bleſſings juſt before his Death. Deut. 33.1. Let Reuben live and not die. Hear Lord the Voice of Judah. For Levi let thy Thumim and thy Ʋrim be with thy Holy one. Bleſs his ſubſtance and accept the work of his hands, &c. He ſhut up p. 12his Life with the ſweet Effuſion of many Benedictions upon the People of God.

The ſame was Iſaac's Care and Practice when he found his Age had brought him near Death, and when Death would receive him was uncertain, he bethinks himſelf of his laſt work, to bleſs his Children before he died, and ſo order'd Eſau to provide for his Bleſſing before his deceaſe, Gen. 27. and afterward bleſſed both his Sons. The very laſt words that you hear from Jacob, but the ordering of his Funeral were. The Almighty ſhall bleſs thee with Bleſſings of Heaven above, with Bleſſings of the Deep that lieth under! Bleſſings of the Breaſts and the Womb, Gen. 49. He breathed out his Life with Bleſſings in his Mouth; frequently do the Sun-beams ſhine with the greateſt clearneſs and ſtrength juſt when the Sun is about to ſet, and ſo doth Grace when the Perſon is a dying. Do but read the 2 Pet. 1. Obſerve how Heaven ſits on Peter's Lips, that every word p. 13breaths Immortality and Glory, in the Counſel he gives after (and ver. 14.) he had conſidered that ſhortly he muſt put off the Tabernacle of his Fleſh. Certainly Friends, when Death is neareſt, than are all Graces moſt pregnant. Then will gracious Souls take their fill of Faith, and Repentance, and Hopes, and Prayers, and Bleſſings, and Counſels, and Reproofs; Death breaks the Box of Ointment, and then is the Houſe filled with the Smell: When St. Paul was to leave the Epheſians, and as he told them, they ſhould ſee his face no more, he Preached till Midnight, Acts 20.7. and after that again he talked with them a long while, verſ. 11. and then he kneeled down and prayed with them all, verſ. 36. It was his laſt, his parting, his farewel Sermon: He was to be gone from them for ever, and ſo could not tell how to make an end, but his Soul was reſolved all into Bleſſings and Prayers, and Counſels for their good when he ſhould be gone: This was a Heavenly parting, and ſuch are the Partings p. 14of God's People; Full of Bleſſings, full of Prayers, full of Encouragements, full of Counſel to thoſe they are to leave behind. Thus as Chriſt all his time taught you to live, by his departure teacheth you to die. And 'tis a brave thing to find any of our Friends to depart as Chriſt departed with much of Heaven within, inſomuch that the diſorders of Diſtempers, cannot hinder gracious Words:

2. It is worth our Obſervation too, that Chriſt when he left his People left his Bleſſing with them. He bleſſed them, and then was parted from them; like a good Parent finding the time of his departure near, calls his Friends together, prays with them, prays for them and ſo dies, and leaves them. 'Tis a comfort to a Child to receive his Father's Bleſſing, when God is ready to receive his Father's Soul. And it cannot but be an infinite Encouragement to the Faithful however times prove, to know that Chriſt left his Bleſſing to his People, when he was going to his Father: p. 15his corporal Preſence gone, was no leſs, when his Bleſſing filled the room. And thus had he ſet his laſt Seal to the truth of his laſt Sermon. John 13.1. Having loved his own, he loved them to the end; he bleſt them as he left them. Let Men curſe them what matters that; Chriſt when he went to Heaven bleſſed them. The Apoſtles only hear it; but the Apoſtles ſhould not only enjoy it: For ſaith Chriſt, Neither pray I for theſe alone, but for them alſo which believe on me through their word, John 17.20. So that Chriſt's Bleſſing is a common Stock to all the Church. And ſo we come to the laſt thing; The Actio aſcenſus: The Action of Chriſt's Aſcenſion, and that is deſcribed.

1. Disjunctione ab Apoſtolis; In ſeparation from the Apoſtles.

2. Surſum ſublatione; By his being carried aloft into Heaven. Now how this was done you ſhall find the ſame Evangeliſt more fully to expreſs. 1 Acts 9. While they beheld, he was taken up, p. 16and a Cloud received him out of their ſight.

What might be ſaid of this Cloud might prove a Region too ſublime for many of your underſtandings: 'Tis the Spiritual Profit and Advantage I aim at, and not Philoſophical Speculations which ordinarily makes Mens Minds like Jude's filthy Dreamers; to become Clouds without Water carried about of Winds, Jude 12. And therefore of this Cloud I ſhall only ſay this at preſent: That it is probable, that by this Cloud was meant the appearance of Angels; at leaſt with it a great Company of theſe Miniſters of God: So that when 'tis ſaid the Clouds received him, 'tis meant the Angels received him.

For it is ordinary in Scripture to deſcribe the appearance of Angels by a Cloud, as ſignifying a great Company, a Cloud of Witneſſes, and hence you find, 25 Exod. 22. God ſpeaks of the covering of the Ark, ſaith, There will I meet thee, and commune with thee from betwixt the two Cherubims. In the 16 p. 17Levit. 2. 'tis rendred, I will appear in the Cloud upon the Mercy-ſeat. Sometimes a Cloud is in Scripture taken for God's more glorious Exhibition of his Majeſty, and of his ſpecial Protection; as that Pillar of Cloud that went before them by day; ſo that in this place without any hurt done to the Analogy of Faith, we may underſtand it of both. That Angels appeared, and that the Majeſty and Glory of the Lord did in ſome notable way diſcover it ſelf carrying up our Saviour as it were in a Triumphal Chariot to Heaven.

You ſee how fruitful this Text is of Obſervations: I ſhall only from a Declaration of Chriſt's Aſcenſion tye my ſelf to this one to be handled from the Words.

Doct. That Chriſt after his Paſſion and Reſurrection aſcended up into Heaven.

A Propoſition that hath in it as great a Myſtery, and as great a Mercy as any delivered in Scripture; that therefore p. 18it may be ſo to us. I ſhall in the handling of it,

1. Explain the Terms. 2. Prove it. 3. Give the Grounds and Reaſons of it.

They are only two Terms which call for Explication, Aſcending and Heaven.

The firſt Chriſt's Aſcenſion will be beſt explained by reſolving theſe Queſtions.

Queſt. 1. What is meant by Aſcenſion.

Sol. His Aſcenſion is that whereby Chriſt by the Power of his Divinity was advanced above all Aſpectable Heavens, and as compleat Conqueror over Death and Hell: Is Triumphantly ſate down as a publick Perſon on his Throne next the Father, in order to the glorifying of himſelf and his People. I ſhall not now take this Deſcription abroad into its parts, becauſe the moſt contained in it will fall in to p. 19our beſt advantage in the Application.

Only this: Take notice of what I ſay, nor do I ſay it only, but the Scripture with me: That he aſcended not as a private but a publick Perſon. He aſcended not barely as the Son of God, but as a publick Perſon he aſcended as the Repreſentative of all the Elect, he aſcended as a Head. And therefore you ſhall find that after Paul had excellently diſcourſed of the Power of God, manifeſted in the Reſurrection of Chriſt from the Dead and Aſcenſion into Heaven, 1 Epheſ. he doth. 22. ver. look upon Chriſt thus riſen and advanced on high, as the Head of his Church and they his Body. And afterward, Chap. 2. looking upon Chriſt as a publick Perſon, repreſenting his People in his Death, Reſurrection and Aſcenſion: Speaks of them thus intereſted in him, as thoſe who already ſit in Heavenly places, ver. 6. They do not ſit perſonally, but in their Repreſentative, as the People of England ſit in Parliament by their p. 20repreſentative. And as the People yet unborn may be ſaid to ſin in Adam, becauſe he was a Perſon that ſtood up in the ſtead of all. So with as much proprie…y of Speech may the People of God now on the Earth be ſaid to ſit in Heavenly places, in that Chriſt who ſtands up for them, and in their names is there aſcended and ſate down.

Queſt. 2. Can Chriſt be ſaid to aſcend in both Natures or no? did he aſcend as God, if ſo his Motion overthrows his Omnipreſence. Now for anſwer hereto, you muſt know that Aſcenſion is taken two ways:

1. Figuratively in regard of State and Condition; and ſo we ſay a Man gets up or comes down, as his Eſtate and Honours grow or decline though he moves not in place.

2. It is taken properly for Local motion, a Motion from a lower to a higher place.

Now both theſe may be admitted to their place in Chriſt's Aſcenſion, though not both to both Natures.

p. 21For we muſt know, that Chriſt is a compound Perſon, a Perſon conſiſting of two Natures, the Divine and Humane.

Now then the Divine Nature can be only ſaid to aſcend in regard of Condition and State. When that which lay obſcured and vailed in Duſt and Fleſh, came to have its Glory and Perfections to be manifeſted, and to ſhine forth more clearly; then is he ſaid to aſcend in his Divine Nature. So far forth as Aſcenſion preſuppoſes a Change, it may by no means be predicated of the Divine Nature. But there may be an Aſcenſion in reſpect of manifeſtation, which doth not imply a change, but a more full appearance. As a bright Candle in a Lanthorn, is the ſame whether the Lanthorn be covered or clean wiped. And yet the Light is not alike, diſcovered in the one as in the other, ſo that the change is not at all in the Candle but in the Lanthorn.

p. 222. The Divine Nature may be ſaid to aſcend cauſally in as much as he cauſed the Local aſcent of the Humane Nature. But now Chriſt man aſcended both in regard of State and Place too.

1. In regard of State; in that he received that Glory and theſe Perfections, which before he had not: For till he was aſcended his Manhead was not glorified.

2. In regard of Place. In that he left thoſe lower Seats of the Earth, and by the Power of his Divine Nature was carried up to thoſe Manſions which are above the Heavens.

We may learn what his Aſcenſion was by his deſcenſion: His deſcenſion was not, ſay the Schools, proper but metaphorical, in reſpect of his Divine Nature: Non mutatione loci vel motu aliquo locali. It was not the change of Place or Local motion, as if he were come off that glorious and holy place, p. 23that he might come down upon the Earth: Sed tantum naturam humanam in terrâ non autem in caelo aſſumendo: But only by aſſuming Humane Nature on the Earth which he had not aſſumed in Heaven. And ſo I may by parity of Reaſon ſay, that his Aſcenſion was humanam naturam in terrâ aſſumptam intra coelum recipiendo or transferendo. A receiving or tranſlating his Humane Nature aſſumed into Heaven to be glorified.

And ſo I come to the ſecond Term, the Place to which he was advanced; to which he aſcended; and that was to Heaven.

Now Scripture and Philoſophy agree in the Number of Heavens; and from both we have warrant for three.

1. The Region of the Air.

2. The Starry Firmament or Sphears, where the Planets run their courſe.

p. 243. The higheſt Heavens where are the Seates of the Bleſſed: The Caelum Empyreum: That reſplendent and glorious place, where are the bleſt Spirits made perfect. The City of the living God, the new Jeruſalem: Now when we ſay Chriſt aſcended into Heaven we mean, into this Heaven of Heavens above all thoſe viſible Heavens, and thoſe heavenly Manſions where God doth more fully ſhew and manifeſt his glorious Preſence and Perfection, and where his Angels and bleſt Spirits have their abode. And hence it is, that Chriſt is ſaid to be aſcended afar above all Heavens, Epeſ. 4.10. To that Holy place which doth as far out-go all the other Heavens for loftineſs of Scituation, for ſtability of Duration, for dignity of Subſtance, for largeneſs of Capacity: Doth as far, I ſay out-go all other Heavens for theſe, as alſo for Glory and Bleſſedneſs; as it doth out-go all the Abilities of a Humane Underſtanding to comprehend them. Sometimes called the Heaven p. 25of Heavens, 1 Kings 8.27. by way of Eminency. Sometimes the Houſe of God the Father, John 14.2. Sometimes the 3d. Heaven. So far Faith as 'tis compared with the Air and Firmament, ſtretched out and adorned with ſo many glorious Stars and Planets, 2 Cor. 12.2. and verſ. 4. It is called Paradice, whereof that ancient Paradice planted in Eden was a Type. Sometimes 'tis called Abraham's Boſom. Sometimes the new Heaven. Sometimes the high and holy place ſhadowed out and often deſcribed by Mount Sion. Therefore called the Holy Mount of the Lord. Sometimes it is called a City which hath Foundations, whoſe Builder and Maker is God, Heb. 11.10. Sometimes the Heavenly place. Now to this high and to this heavenly place above all Heavens viſible, to thoſe immortal and unſeen Ones above, was our Saviour at his Aſcenſion carried by the infinite Vertue and Power of the Divine Nature, to ſit with the Father triumphant in higheſt Glory and Majeſty; And p. 26that he was ſo, we are now to prove.

Now this I ſhall make good.

1. By Types. 2. By Propheſies. 3. By Promiſes. 4. By Witneſſes.

1. By Types: And hence was it as I conceive, and all the Learned I have met with: That Enoch before the Law was tranſlated, and in the Body advanced from a mortal to immortal Condition, to that place where the bleſt Spirits remain: Till their Bodies raiſed by the Power of Chriſt's Voice, ſhall be prepared for ſuch a perfect Tranſlation. Gen. 5.24. And Enoch walked with God, 'tis ſaid, and he was not, for God took him. And that this was only an Aſcenſion without any acquaintance, with the Grace or Corruption, the Apoſtle tells us, Heb. 11.5. By Faith Enoch was tranſlated that he ſhould not ſee Death.

Another Type you have under the Law of Eliah ſpecified, 2 Kings 2.11. who ſet on fire with Zeal, for God; was ſutable to his Work and Spirit carried p. 27up to God in a fiery Chariot. There appeared a Chariot of Fire, and Horſes of Fire, and parted Eliah and Eliſha aſunder, ſo that Eliah went up by a Whirlewind into Heaven.

The Chariot parted Eliah and his Friend Eliſha, but not his Soul and his Body; his Soul was tranſlated to Heaven without any ſmell of Death upon his upper Garment, his Body. Thus have you only heard of one before the Law; and one under the Law by an aſcenſion tranſlated to Heaven: The third (whereof both the other were Types) was Chriſt under the Goſpel.

2. I prove it by Propheſies alſo: In order whereto if you pleaſe to turn to the 68 Pſalm 18. you ſhall find David ſo confident of Chriſt's Aſcenſion, that his Faith looks upon it as a thing already performed. Thou haſt aſcended on high: The Faſhion of that Language to expreſs the abſolute certainty of things to come by a Tenſe that denotes the performance already paſt. Whence that p. 28Expreſſion, Babylon is fallen, is fallen, though it be not accompliſhed to this day; and leaſt any ſhould miſtake the Act, he takes off all miſunderſtanding by the Effect: Thou haſt led Captivity captive. Thou haſt received Gifts for Men.

And that this Propheſie had an eye to Chriſt's Aſcenſion; that Chriſt's aſcenſion was the compleating of it. We are told by Paul in two places, Eph. 4.8. Where you have an account of what Chriſt did after his Aſcenſion, in Expreſſions proportionable to the Propheſie of what he ſhould do. When he aſcended up on high he led Captivity captive. The other Text is, Heb. 4.14. The Pſalmiſt had ſaid before: Thou haſt aſcended on high. The Apoſtle in this place ſaith: We have a great High Prieſt that is paſt into the Heavens, Jeſus the Son of God. Nor can I think or find leſs underſtood by that Expreſſion of the Pſalmiſts, Pſalm 110.7. He ſhall drink of the brook in the way, therefore he ſhall lift up his head. That it is ſpoken p. 29of Chriſt all grant, and that he ſhould be advnaced at God's Right-hand, the Senſe of the whole Pſalm carries it. But firſt he muſt drink of the Brook by the way, of that Cup which God had put into his hands, for the taking off of his Peoples Sins and attoning the Juſtice of God, and then ſhould he lift up his head: That is, riſe from the Dead, and aſcend into Heaven.

But if this ſhall be thought too obſcure, take a further view in the Propheſie of Daniel, 7 Ch. 13, 14. I ſaw in the Night Viſions, 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 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 everlaſting, and his Kingdom that which ſhall not deſtroyed.

This Kingdom and Dominion muſt be underſtood of Chriſt's Aſcenſion, and not of his coming to Judgment, becauſe at his coming to Judgment all p. 30things are to be delivered up into the hands of the Father, 1 Cor. 15. And that it is to be underſtood of Chriſt's Aſcenſion we may ſometimes gather from the Manner of his coming to Heaven; Which faith the Prophet was in the Clouds; and in the 1ſt. Acts, you there find he was carried up to Heaven in the Clouds.

3. I prove it alſo from Promiſes; many whereof you have from Chriſt's own Mouth. Nor can I conceive leſs ſignified in that Speech of Chriſt's, 6 John 62: What, and if ye ſhall ſee the Son of man aſcend up where he was before. And in that 16 John 5.7. But now I go the way to him that ſent me. What dreſs ſoever the Words ſeem to appear in we know they were given as a Cordial and Support to the Diſciples Spirits at Chriſt's departure; the Comfort and Direction of the Spirit being that which ſhould follow upon, and ſo was a Promiſe.

p. 314. I prove it by Witneſſes too. You have it reported from the Mouths of thoſe that ſaw it; an Eye-witneſs is a good Evidence: He gathered the Eleven together, and while they beheld, 'tis ſaid, he was taken up, Acts 1.9, 10. Nor Nor did they only ſee it joyntly but witneſs it ſeverally, ſo ſaith Peter, 1 Pet. 3.22. He is gone into Heaven.

And after him comes Paul with a late, but as ſure a teſtimony, Eph. 4.10. He that deſcended is the ſame alſo that aſcended. But if Men ſhould miſtake, Angels may he heard. They alſo are recorded as Eye-witneſſes of his glorious Triumph, Acts 1.10. As he went up to two Men ſtood by them in white apparel; which alſo ſaid this ſame Jeſus which is taken from them into Heaven, &c. And indeed ſcarce ſhall you find any one Point in all the Scripture proved more punctually: And no wonder. I know no Point that hath a Womb greater with Mercies. There cannot fall out a Croſs, but a dull Eye may here ſee an excellent p. 32Comfort. Nor any Condition ſo mean and low, which this new State of Chriſt's will not ſweeten, and in time change. As by God's aſſiſtance we ſhall ſhew hereafter. Be inſtructed how to carry your ſelves when the time of your Diſſolution draws on.

Nay, take all in a word, Deſcendit ſecundum naturam aſſumentem quae ſe in carne manifeſtavit: Aſcendit verò ſecundum naturam aſſumptam in quâ ſe manifeſtavit. He deſcended according to that Nature which did aſſume, which manifeſted it ſelf in the Fleſh, but aſcended according to that Nature which was aſſumed, in which he manifeſted himſelf.

p. 33HAving thus opened and confirmed the Propoſition by Scripture: We ſhall now go on as far as Scripture will warant, to give ſome Reaſons. Why it was that Chriſt did aſcend into Heaven: Some Reaſons reſpect Chriſt, and ſome his People.

Reaſ. 1. Becauſe he had finiſhed that Work which he was ſent to do; he was ſent forth from the Father to bring about that great deſign of Heaven, Glory to God, by good will to Man: His Work done, that is God's ends accompliſhed, he had no more to do, but to go whence he came, and to manifeſt that his Work was done, by taking his place again on the Throne.

When Ambaſſadors have delivered their Maſter's pleaſure according to their Commiſſion, they return again to their Maſters Courts. And hence it is that p. 34our Saviour ready to depart, tells his Apoſtles: That he came from the Father into the World, and having done his buſineſs, was to leave the World and go to the Father again, John 16.28. and 17 John 4.5. He looks upon finiſhing his Work as ſo great a reaſon of his aſcenſion to Heaven, that he makes that the only Argument to move the Father, to glorifie him with that Glory which he had once enjoyed with himſelf. I have glorified thee on Earth; I have finiſhed the Work which thou gaveſt me to do. And now, O Father glorifie thou me with thine own ſelf, with the Glory which I had with thee before the World was. He had finiſhed his Father's Work on Earth; It was now but reaſon that he ſhould go to Heaven. 'Tis obſervable that Chriſt could not recover his former Glory again, till he had done the Sinner's work; that is, he could not have the Glory again till he had opened a way for more Souls to be glorified too. Oh Grace inexpreſſible! No entring for Chriſt into Glory, till he p. 35had done that Work that would bring poor Souls to Glory; And can any after this doubt of God's Love!

2. He muſt aſcend; that he might manifeſt to all the World that he was God as well as Man; his Divinity muſt have lain under a Cloud and Suſpicion had he not been thus in a Cloud taken up into Heaven. Chriſt had told his Hearers of many things which were too ſublime and high for their underſtandings (that were got but little above the pitch of Nature) to aſſent to. And therefore, that by the Dignity of his Perſon, he might win a full aſſent of Faith to his Words, he makes it manifeſt that he came down from the Father, and how. Why by this in that he was to aſcend to the Father again, as you may ſee, John 3.12, 13. How ſhall ye believe if I tell you of heavenly things? No Man hath aſcended up into Heaven, but he that came down from Heaven, even the Son of Man which is in Heaven: As if he had ſaid ye cannot believe his p. 36Words till his Godhead is proved by his Aſcenſion. And you find Paul to make uſe of his Aſcenſion as an Argument to prove his Godhead by, 4 Eph. 9, 10. Now that he aſcended, what is it but that he deſcended firſt into the lower parts of the Earth, He that deſcended is the ſame alſo that aſcended up far above all Heavens that he might fill all things. His going up to Heaven is there made by Paul an Argument that he came down from Heaven. That is that he was God.

3. He muſt to Heaven again, that there might be a full Requital and Recompence made him for all thoſe Sufferings, and Sorrows, and Diſhonours which he met with in the Body. It may aſtoniſh Nature to conſider what he ſuffered, and from whom. Now what kept him up in his Sufferings, but the aſſurance he had of his Reward? How did he bear what he did on Earth, but by conſidering what he ſhould be in Heaven. This is the Argument that p. 37Paul makes uſe of to prove his Glory by, 2 Phil. 8.9. Being found in faſhion as a Man he humbled himſelf, and became obedient unto Death, even the death of the Croſs, wherefore ſaith he, God alſo hath highly exalted him, &c. Quia Chriſtus propter nos in noſtrâ carne ultrò ſeſe humiliavit: Deus ea proptus nos, in carne noſtrâ etiam in ſammam exhilit ſublimitatem. Becauſe Chriſt of himſelf for us humbled himſelf in our Fleſh: Therefore did God for us advance him to the greateſt Glory in the Fleſh. The Top and Perfection of Glory muſt be the reward of his Submiſſion, to carry on God's Purpoſes, 110 Pſalm 7. He ſhall drink of the brook in the way, therefore ſhall he lift up the head. He ſhould drink of that Cup which God ſhould put into his Hands embittered with the Wrath of God and Rage of Men. And then ſhould he lift up his Head; yea, and there he ſhould lift up his Head; he ſhould be advanced above the Grave by his Reſurrection, above the World by his Aſcenſion, and above all aſpectable p. 38Heavens, by ſitting down at the Right-hand of God. When Chriſt had been at Bethany, the Houſe of the Poor, then ſhould he come to Bethel, the Houſe of God. His Croſs muſt be his way to his Crown, he muſt wear the Crown of Thorns before he could put on the Crown of Glory. We ſee Jeſus, ſaith the Apoſtle, For the Sufferings of Death crowned with Glory, Heb. 2.9.

4. That he might make it appear that his Kingdom was not of this World: His Diſciples no ſooner ſaw him delivered from the Bonds of Death, but their thoughts were preſently on a fifth Monarchy; a Temporal Kingdom; They began to grow Millenaries; dream of a Perſonal Reign, which Chriſt himſelf ſhould exerciſe over Iſrael, and deliver them from the Bondage of the Roman Yoke, under which they then groaned; as appears from 1 Acts 6. When they therefore were come together; that is, his Diſciples, They asked of him, ſaying, Lord, wilt thou at this time reſtore again p. 39the Kingdom to Iſrael: And this was the Epidemical diſeaſe of the Jews at that time they were ſo ſenſible of their temporal Bondage, and it made them ſo impatient, that they thought it muſt be the Work of him that was the true Meſſias by making himſelf King to ſet them at liberty, and this and little elſe made them look after a Meſſiah; and this fond Conceit (becauſe they underſtood not wherein Chriſt's Kingdom did conſiſt) made Chriſt a Stumbling-block and Rock of Offence unto them, that they could not believe in him: Now Chriſt's Diſciples living amongſt them, began to be tainted with the ſame Opinion; That Chriſt by a perſonal Exerciſe of Sovereignty came to reſtore the temporal Power and Kingdom to the Jews. Now that they might not be ſo taken with Chriſt's bodily Preſence as to forget his Spiritual Rule and Scepter. He withdraws that from them by his Aſcenſion, and promiſes a more effuſion of his Spirit upon them, whereby their carnal Blindneſs might p. 40be taken off, and they guided in the way of all Truth. And thus much Paul's Words import, 2 Cor. 5.16. Though we have known Chriſt after the Fleſh, yet now henceforth know we him no more. As if he had ſaid, All carnal Knowledge of Chriſt in reſpect of perſonal appearance muſt now be laid aſide he is aſcended on high. We muſt now labour to know him in a Spiritual way, ſo to know him as to believe in him, to ſubmit to him: To look for Grace by him and Heaven with him.

Theſe Reaſons I ſhall only give, as reſpecting Chriſt himſelf; There may be others drawn from that Eye which Chriſt had to the Advancement and Comfort of his People. But I ſhall wave them here and propoſe them in another place; as the bleſſed Conſequences and Effects of his the glorious Aſcenſion of Chriſt.

And now ſhall according to promiſe proceed unto Application; and thereby improve it three ways, to Information, to Comfort, to Counſel.

p. 411. Is it ſo that Chriſt is locally aſcended into the higheſt Heavens; firſt Uſe for Information, and that in ſundry Particulars.

Ʋſe 1. Then may we here ſee the Vanity of that Popiſh Tranſubſtantiation. That real, or rather Corporal preſence of Chriſt in the Sacrament, which they with ſo much fury maintain: A carnal and corporal Preſence: For we deny not a real Preſence in a Spiritual ſence: For Chriſt is really preſent in the Sacrament, though not corporally; and it were no way improper to call it a ſenſleſs Opinion, ſince they muſt deny the Office of all the Senſes that all Men have in the World to maintain it: And though the Senſes at the time of Adminiſtration are all at a loſs in reſpect of finding any thing which may be a Confirmation to their Opinion, yet will they not endure a Spiritual Underſtanding of it: They place it under a miraculous Power, and yet no change found by any Senſe; whereas p. 42Chriſt never did Miracle, but convinced the Senſes when he turned Water into Wine: They taſted Wine: So the five Loaves, &c. It muſt not be thought a Perception above Senſe, though themſelves cannot but deny it to be ſuch a Perception as the Senſes are not at that time capable of. But had we no other Arguments to ſhew the Abſurdity of this Opinion than what we were holpen to in the Doctrine of Chriſt's Aſcenſion it were enough. And therefore as the Angel argued from Chriſt's Reſurrection, that he was not in the Grave, Mat. 28.6. He is not here for he is riſen; ſo may we argue from Chriſt's Aſcenſion that he is not in the Sacrament in that manner as the Papiſts dream. He is not there, that is, not corporally, for he is aſcended: And to this very end doth Chriſt ſpeak of his Aſcenſion, 6 John 61, 62, 63. That he might there convince the Diſciples of their Miſtake; when they thought that Chriſt was carnally or corporally to be eaten.

p. 43In the 55, 57 Verſes, Chriſt had told his Diſciples, that his Fleſh was meat and his blood was drink; and ſaith Chriſt, he that eateth me ſhall live. Hereupon the Diſciples like the Papiſts, began to think of a Corporal eating of Chriſt's Fleſh, and were offended at it: Now Chriſt to ſatisfie them, tells them, that his meaning was ſpiritual, that they ſhould feed on him ſpiritually, and not carnally, for to eat him corporally at the Sacrament that could not be, ſaith Chriſt: And how did he prove that it could not be? Why, Becauſe he was to aſcend to the Father: His aſcenſion to Heaven would take off his corporal Preſence at the Sacrament. What, ſaith Chriſt, if ye ſhall ſee the Son of Man aſcend up where he was before: It is the Spirit that quickeneth, the Fleſh profiteth nothing, the Words that I ſpeak to you are Spirit; by which Chriſt clearly ſhews, that 'tis a Spiritual eating of him in the Sacrament that he requires, and not a carnal; and that it can be underſtood of no other but a p. 44ſpiritual; becauſe he is aſcended where he was before. Can Chriſt be corporally preſent at the ſame time in Heaven and on Earth too? he can't be fed on here, for he is not here, but aſcended.

2. By this Doctrine of Chriſt's Aſcenſion may we be aſſured too, that we are gainers and not loſers by the want of Chriſt's bodily Preſence: We are all like Chriſt's Diſciples, they were loath to part from him after they had enjoyed him: And we are ready to think they only were happy, who when he was in the World did enjoy him: And oh how happy had we been had we lived at that time! My Brethren, We ſhould be leſs happy, if we had Chriſt now upon Earth! then we can be now he is for us in Heaven: 'Tis our gain that we do not now corporally enjoy him.

The Sun could not be placed ſo much for our comfort any where upon Earth, as it is now it is ſet in the Firmament; p. 45and 'tis our greateſt advantage that our Sun of Righteouſneſs is placed on the Throne above all Heavens to appear before the Lord for the good of his People. Therefore when Chriſt perceived his Diſciples ſad at the news of his departure, John 14.28. If ye loved me, ſaith Chriſt, you would rejoyce becauſe I ſaid I go to the Father.

'Tis a Crown of Joy ſet on our Heads, that Chriſt, who is the King, our Righteouſneſs, is ſate down with that Crown on his Head, which inſtates him in ſuch a Dominion and Riches as ſhall make for the Comfort and Advancement of his People: As we ſhall ſee more particularly anon.

3. Be we aſſured of this too; that though he be gone above us, he is not gone from us; his aſcenſion to his Father hath not taken off his relation to his People. Though he hath changed his place, he hath not loſt his affection: He is a Brother ſtill: When Chriſt was upon Earth, go tell my brethren, ſaith p. 46he, I am to aſcend, and after he was aſcended, he calls them Brethren ſtill, Heb. 2.11. Friends, are you now aſhamed of Chriſt? Chriſt is not aſhamed of you, now he is gone to Heaven. Some Men, when they are preferr'd and got into great places, will diſown their poor Relations before great Perſonages: But Chriſt is not of this Temper, he is ſtill the ſame to thee in Heaven, that he was on Earth; thy God ſtill, thy Chriſt ſtill, thy Friend ſtill. I aſcend to my Father and your Father, to my God and your God, John 20.17. A Conſideration that hath Sugar enough in it, to ſweeten the bittereſt Portion that can be put into thine hand.

Chriſt ſtands in the ſame Relation to thee that ever he did, and the ſame Affection; he hath not loſt his Bowels by going to Heaven. Oh, it was a Cordial that made Job's bitter Cup a moſt ſweet and pleaſant Draught. I know that my Redeemer liveth Goali; I know that my Kinſman liveth ſo the Hebrew p. 47will bear, Ruth 4.10. Haſt thou no Friends here, remember thou haſt a Kinſman in Heaven, that will own thee when all the World will leave thee; nay when thou muſt leave the World: Thou wert a poor deſpicable forlorn Creature; yea, but now thou art allied to the Crown. Thou art kin to the Heir apparent of Heaven; one that will never deny his Relation; one who, tho' he be gone out of thy ſight, yet thou art not out of his Mind; his Heart is ſtill with thee a peculiar People: foreign, a People of Purchaſe: A Man will not loſe a Jewel that hath coſt him dear.

4. By this Doctrine of Chriſt's Aſcenſion we come to be aſſured too; that Chriſt hath finiſhed that Work which he came to do for his People. That the Purchaſe is made. Heaven purchaſed for us, our Souls for him. He our Inheritance, we his: The Work of Redemption ended, and all fully accepted; for Chriſt's Aſcenſion doth fully p. 48prove that all is ſatisfied: And ſo much I underſtand by that Phraſe of Chriſt's, John 16.10. He ſhall convince the World of Righteouſneſs, becauſe I go to the Father. The Spirit of God ſhould convince his People, that all ſatisfaction was made by Chriſt in that he was gone to the Father. But you have a moſt excellent and full place to this purpoſe, 9 Heb. 13. By his own blood he entred in once into the holy place, having obtained eternal Redemption for us. In that he entred into Heaven, into that holy place, it was clear that the Work of Redemption was finiſhed. When he had by himſelf purged our ſins he ſate down on the Right hand of the Majeſty on high, ſaith Paul, Heb. 1.3. Had he not fulfilled the Law, ſtruck out the ſcore, which lay in God's Debt-book charged on our Account: Had he not in all things ſatisfied his Father's pleaſure, he had never got into that holy place: But he cries foreign: It is finiſhed and the Father, Heb. 1.13. xxx. ſays to him, foreign ſit down, as an acknowledgment p. 49he had done his Work; a very Scheme and Draught of Heaven, as it were in a few words: Chriſt is aſcended, the great Work of Redemption finiſhed. Not a Sin left now for a Believer to anſwer for, but can you believe. A Pardon purchaſed, Heaven obtained and not a peny to be paid. The Debt paid, the Book croſt. Chriſt hath done all and that he hath, we know that he is aſcended: His very aſcenſion ſhews that you have now nothing to do, but believe, ſins be many, ſins be great; But can you believe? Chriſt hath made the purchaſe, taken poſſeſſion. Thou haſt nothing to do but to walk to thine Inheritance, all thy care is but that thou do not loſe thy way. Chriſt prepares all againſt thy coming.

5. Something for thy Inſtruction thou haſt too, in theſe Circumſtances that attended this glorious Aſcenſion which are very remarkable, which p. 50were pointed to in opening this Propoſition.

1. From the place whence Chriſt did aſcend; from Bethany on Mount Olivet, 24 Luke 50, 51. It was that place where Chriſt was taken, when Judas did betray him. The place of his Sufferings ſhould be as it were the firſt ſtep to his Glory; He muſt aſcend from Bethany, the place where his Peace is diſturb'd, his Glory begun, Bethany, I then told you, was a Compound in the Hebrew Language, made of Beth and Inaniah; and ſignified the Houſe of Affliction, or the Houſe of the Poor; very obſervable. The Houſe of Affliction was the place of his Exaltation: He muſt go to Heaven out of the Houſe of the Poor: And truly, My Brethren, Bethany is ordinarily the way to Bethel; The Houſe of the Poor; the way to the Houſe of God: And thus doth God often make his Peoples ſufferings In-lets to Glory: Comforts are never ſo well p. 51reliſhed, as when they come up in the rear of Croſſes. 'Tis twice a happineſs when a Man comes to be happy after he hath been miſerable:

2. Whilſt he bleſſed them, he was parted from them: He ſang his ſweeteſt Tunes when he was neareſt his end. Whilſt he was bleſſing his Diſciples, and was ſpeaking to them, things appertaining to the Kingdom of God, he was taken away, Acts 1.9. A worthy Preſedent and Pattern, for all that are drawing nigh their end to dreſs by. The Kingdom of God was in his Mouth before he had it in poſſeſſion Heaven was in him, before he was in Heaven; He was talking of God before he went to God: Thus muſt all that hope to live with him, ſpeak much of him: You muſt all die, Brethren, learn here what to do when you come to die, make your dying times, times of living Counſels. Dying words often make a notable Impreſſion on living Spirits: And p. 52therefore when God ſeems to call for any of you, begin at leaſt to ſpeak Heaven's Language before you go: And that you may learn Heaven's Language before you come to die: That's the Reaſon Men are ſo ſpeechleſs in reſpect of heavenly Diſcourſe on their Sickbeds and Death beds, becauſe they uſe their Tongues ſo little to Matters of Heaven, in time of their Health: David had moſtly God on his Tongue, and Heaven in his Heart when he was in Health, and hence it is that you hear of nothing elſe in his Mouth when he came to die; as you may ſee when he was about to take his farewel, 1 Chron. 28.9.

3. When Chriſt was to depart he calls his Friends, his Family about him; All the Eleven were with him, Acts 1. A good Example to all Men, to call their Friends together, to give them living Counſel, when they are dying Men: It is a comfort to a Man to die p. 53amongſt his Friends; and if his advice be good, it may be their Happineſs, that he died amongſt them. Chriſt when he departed the World would have his Friends about him: And what to do, but to leave them a Copy what to do when he ſhould be gone.

And ſo I come to a ſecond way of improving this Propoſition, and that is by way of Conſolation, and truly in this one Doctrine there is ſo much lodged, that all Believers may look on this Truth, and without any cenſure of folly ſing a Requiem to their Souls. Soul now take thy reſt, thou haſt much laid up in ſtore for many years: Now, my Brethren, this is the Top-ſtone of all our Happineſs, which being laid all, the People of God may cry, Grace, Grace unto it: Never could Comforts have been ſolid and permanent had not Chriſt aſcended; for by this aſcenſion you heard before we enjoy a Chriſt when we do not ſee him, and he owns us though we do not ſee him: And hereby p. 54all his other Labours, and Travels, and Sufferings are made our perfect Mercy. This finiſhed all, and this got all; his death could not have given but an imperfect ſound, had he died and ſtopt there, he had done you no good, his Reſurrection had been but half Comfort. Our Pardons had been but little worth if he had not by this act of his Aſcenſion made Proclamation of them: Nor would our Enemies have abated much of their boldneſs and triumph had not this triumph of Chriſt thrown them on their backs. Who is he that condemns, it is Chriſt that died, yea, rather that is riſen again, who is ever at the Right-hand of God, Rom. 8.34. That we may have theſe cordial Pearls prepared in the Goſpel to lie by us againſt our times of faintings (which haſten on apace) let us conſider how many of them may be found: In thoſe ends which Chriſt did propound to himſelf in his Aſcenſion for his Peoples advantage.

p. 551. Then this was the Mark in Chriſt's Eye when he did aſcend; he went up to Heaven that he might open and conſecrate a way for us to the Throne of Grace, Chriſt went up to Heaven that our Prayers might come thither, a Mercy above any ſum we can make. Brethren, Sin had thruſt us out of God's Preſence, and ſhut the doors after us: Chriſt now is aſcended to open Heavens door again for us, and bid us welcome into God's Preſence Chamber; what an unutterable Priviledge is it to have a clear Paſſage to Heaven in our Duties, that poor contemptible Creatures that are afraid to ſpeak to Men may yet boldly and freely converſe with God. Now that way might be made to go to God for us, that the Sluces may be broken up for God's Mercy to come down upon us, was one of Chriſt's ends why he did aſcend, Heb. 10.20, 21. Having boldneſs to enter into the holieſt by the Blood of Jeſus: By a new and p. 56living way which he hath conſecrated for us, let us draw near with a true heart, &c. Our hope to be heard in Heaven is Chriſt's being in Heaven for us: What a taſte of Heaven may we find in this Point before we get thither. That we may now with boldneſs come ſince Chriſt is gone before. Oh, that Chriſt hath left us ſuch an Incouragement to wait on God in all our neceſſities, as is to be found in his Aſcenſion! We may now pray and not fear, our Mediator is gone before, our Advocate is with the Father.

Be now wholly confident that thou ſhalt be heard in that thou feareſt, weak Duties cannot hinder acceptance, when Chriſt is above to further it: When thou doſt pray thou goeſt to a God that hath thine Advocate at his Right-hand. He that is of God's Counſel is thy Counſel: This the Apoſtle thinks is enough to give a Man a bold and confident face in that holy Preſence, 4 Heb. 14, 16. Seeing then that we have an High Prieſt, p. 57that is paſſed into the Heavens, Jeſus the Son of God: Let us therefore come boldly unto the Throne of Grace. Never fear, Chriſt is above: Who would not come boldly into the Court, when he knows he hath ſuch a Perſon to preſent his Petition. The eldeſt Son to the King is of thy ſide, what needeſt thou fear; ſome would take off Prayer from being now a Duty becauſe we live in the days of the Goſpel. Days ſay they of a high Diſpenſation, 'tis ill being too high for Duty. No, my Brethren, pray now if ever, for now thine Advocate is in Heaven, and therefore thou ſhouldſt now be always ſending up Petitions thither.

2. Chriſt aſcended to Heaven, that he might make a full Conqueſt over all his Peoples Enemies: And this we are told by the Author to the Hebrews, Ch. 10.12, 13. This man ſat down at the right hand of God expecting till his enemies be made his footſtool; That is, till p. 58they are fully conquered; and in the 4 Eph. 8. When he aſcended up on high he led Captivity captive; That is, he led thoſe captive which had before kept his People in captivity; as we may ſee to be the meaning of the Phraſe in the 5 Judges 12. An alluſion to the Cuſtom of the Romans, who after their Victory led their Captives in triumph. So Chriſt's aſcending up to Heaven, it was his getting into his Triumphal Chariot, leading his own and his Peoples Enemies captived at his Chariot-wheels as it were; and ſo ſaith Paul, 2 Coloſ. 15. Having ſpoiled Principalities and Powers, he made a ſhew of them openly, triumphing over them, foreign: — That is, he did in height of confidence make them a publick Example of fcorn and ſhame. 'Tis true, Chriſt ſtrook the laſt ſtroke, and won the day on his Croſs. Then the Devil and Sin, and Death received their mortal wound. But at the Reſurrection he ſeized the Prey, laid hold on thoſe he had ſubdued; p. 59and by his Aſcenſion dragged them as it were at his Chariot-wheels to be trampled upon by all thoſe that are Members of his Body; which makes the Victory of God's poor People certain. Oh what a comfort is this, my Brethren, that Chriſt by going up to Heaven doth manifeſt to all the World that all their Enemies lie bleeding at his Feet. That he hath overcome the Grave, Death, the Devil and Sin: They may bark, they can bite no more, the Serpent may put out his Sting but cannot hurt. They now lie all as Captives chained in the Stocks till the King's Pleaſure: How are we hereby armed againſt the fear of Satan: I confeſs theſe ſpiritual Powers are great in their own nature: But they are not now what they were. They are diſarmed Devils, they are Devils, but they are naked Devils, Devils they are, but wounded Devils, conquered Devils; Devils led captives; Devils in Chain; no fear of a chained Enemy if you come not within his reach.

p. 602. Again, what Encouragement have we here to hold out in all our Encounters againſt theſe Enemies: They may foam but they cannot fight; they are Priſoners, Captives chained up from doing hurt: Chriſt our Lord doth hold them pinioned that they cannot ſtir, they think they may do what they pleaſe; but no more then a Goal-bird in Irons, they are held with Irons of Guilt, and in Chains of Providence; we would all ſay that that Man hath a baſe low Spirit, who when he was well appointed, and well-guarded ſhould rear a naked Enemy.

We have our Weapons with us, our Captain with us, our Enemies naked and bound: Let us be ſtrong then in the might of him that ſtrengthens us, to look upon Satan now as looſe, is to deny Chriſt's Aſcenſion. He is a Devil ſtill, but a chained Devil.

p. 613. Here's an Encouragement for our Faith too; keep that eye clear, that thou mayeſt ſee thy Victory, and thou art ſafe; there's no more required then that thou ſee thy Captain triumphing. Give Glory unto Chriſt, that he hath done this for thee, and he will apply it to thee.

Doth the Devil hold hard: Fear not, one look of Chriſt's, will make his Weapons fall out of his hands: Is Sin ſtrong? Yea, but the Sting is gone: Chriſt hath the Victory; look to thy Saviour, let but thy Faith mount into his Triumphal Chariot, and thine Enemies are all under thy feet alſo. You know 'tis a mighty Encouragement to a Souldier to fight, when he ſees his Commander go on beating down his Enemies before him. We ſhould fear our Enemies leſs, and prevail more, if we would eye Chriſt's Conqueſt more frequently; having ſuch a Friend in Heaven we need not fear any on Earth, nor Friend in Hell.

p. 623. He aſcended on high for the pouring forth of the Graces of his Spirit, that his People might alſo be prepared for that holy place; not only that they be ſecured here, but crowned above, whence ſaith the Apoſtle, Epheſ. 4.8. When he aſcended on high he led Captivity captive, and gave Gifts unto men. It is an alluſion to the Roman Cuſtom, that when the Conqueror rode in Triumph towards the Capitol or Palace, he did not only draw the Priſoners at his Chariot-wheels, but alſo ſcatter'd Money to the Spectators that ſaw him ride along in Triumph. Why ſo? Chriſt having by his Aſcenſion ſpoiled Death and the Devil, caſt his Gifts unto Men, diſpenſeth his Graces in a greater meaſure into the Hearts of his People: He hath conquered his Enemies; and now gives about his Favours to thoſe that are his, ſo that ſtrength of Grace is the Fruit of Chriſt's Aſcenſion; and Acts 2.33. Being by the Right hand of God p. 63exalted; he hath ſhed forth the Holy Ghoſt. And therefore to comfort his Diſciples at his departure; ſhews them, what they ſhould get by the loſs of his corporal Preſence, John 16.7. It is expedient for you that I go away, for if I go not away the Comforter will not come to you: But if I depart I will ſend him to you: And 7 John 39. The Holy Ghoſt was not yet given, becauſe that Chriſt was not yet glorified; Not that this Text, or that other, gives any countenance to that Socinian dotage; That before Chriſt's Aſcenſion there were no ſaving Gifts of the Spirit, for that will ſuppoſe, that before Chriſt was there none went to Heaven, or that Holineſs was not neceſſary to the ſeeing of God: But the Graces of God's Spirit were not given down in that full and abundant meaſure till after Chriſt's Aſcenſion: The Apoſtles had after Chriſt's Aſcenſion, as in the 2 Acts, a greater meaſure of the Holy Ghoſt poured down into them, they had been given to the p. 64People of old. The Diſciples living in the Enjoyment of Chriſt's corporal Preſence, were ſo hung upon that, that they were leſs capable of his ſpiritual Preſence; and therefore Chriſt muſt be gone that way might be made for this Spiritual appearance; an infinite comfort in this Age of great work and difficulties, that God's People may now go with boldneſs to beg greater meaſures of Grace, yea and expect them too, for this was the end of Chriſt's Aſcenſion; That if Troubles grow and Work increaſe, a Soul may now expect higher and more enlarged Graces. Chriſt did aſcend not only to give you Gifts to bring you to Heaven, but to give you Miniſters enriched with eminent Abilities to fit you for Heaven, Eph. 4.10. which by the way may ſhew Men how ill they requite the LORD when they band themſelves againſt him. Your Graces and your Miniſters were alike the Fruit of CHRIST's Aſcenſion, that oppoſe p. 65them is to reſiſt the GRACE of GOD.

4. Chriſt aſcended on high to make Interceſſion for his People. My Brethren, Chriſt got into Heaven not only to open a way for his People to pray, but that he might himſelf pray for his People, Heb. 9.24. He is entred into Heaven it ſelf, now to appear in the preſence of God for us. It was requiſite that Chriſt ſhould aſcend into Heaven; that as he executed the Office of a Prieſt, by offering himſelf upon the Croſs for us, he might alſo do it by appearing before God in Heaven to make Interceſſion for us. There is he now holding up his Blood, his Wounds to the Father, that poor Worms may be pardoned, poor Souls ſaved, poor Bodies raiſed, and then both glorified.

'Twas ſuch a Prieſt we wanted, ſaith Paul, Heb. 7.26. Such an High Prieſt became us who is holy made higher then the Heaven, which by the way doth ſhew us the advantage which God's People p. 66have by Chriſt's abſence more then they ſhould by his Preſence, Chriſt could never have fulfilled the Office of his Prieſthood by making Interceſſion for his People if he had not gone bodily into Heaven; and therefore 'tis ſaid, If he were on Earth he ſhould not be a Prieſt. Look on this now as an unſpeakable comfort, that our Saviour is now in Heaven bodily appearing before God, making Suit and Interceſſion for his People, that their Sins may be pardoned, that their Prayers may be heard, that their Souls may be ſaved, that their Enemies may be diſappointed, this was typified under the Law, in the 28 Exod. 9, 10, 11, 12, 29. Aaron the Jewiſh High Prieſt was to bear the Names of the Children of Iſrael in the Breaſt-Plate of Judgment upon his Heart, when he went into the holy Place for a Memorial before the Lord continually; and this Type was fulfilled in the Aſcenſion of Chriſt; as in Heb. 9.24. Chriſt is entred into Heaven, to appear in the preſence of God for us. Thither he is p. 67gone with the Names of all his People, not on his Breaſt, but in his Heart, to make Interceſſion for them to his Father.

The Comforts whereof may be gathered from the two principal Parts thereof.

1. The Preſentation and Tender of his own Blood to his Father, which he ſhed for our Sins; a Blood of ſo much worth and value; as God himſelf cannot ask more, for 'tis the Blood of him that is his fellow, that is as much as to ſay the value of it is infinite, not infinite only by way of price but efficacy: A Blood that dyes white, that make Sins of a Crimſon and a Scarlet-dye, like Snow and Wool.

2. A making requeſt for us: Thus did the High Prieſt, who was a Type of Chriſt enter into the holy of holieſt, which was a Figure of Heaven; not only with Blood but with Incenſe, which did ſignifie his Prayers to his People; p. 68that by both he might perform the Office of an Interceſſor, Levit. 16.12. What the High Prieſt did typically within the Vail, Chriſt doth now really within Heaven: And therefore he is ſaid to enter in by his blood into the holy place, Heb. 9.12. and not only ſo but with his incenſe too, Revel. 8.2, 3. whereof it is ſaid, that much was given him, that he ſhould offer it with the Prayer of the Saints: Now indeed his very Blood hath an interceding Voice, and therefore it is called, the Blood that ſpeaketh, Heb. 12.24. My Brethren, all that is in Chriſt hath a Voice to beg his Peoples Pardon: A happy People to have ſuch an Advocate; his Perſon prays, his Office prays, his Humiliation, his Exaltation, all have a Voice to beg mercy for a poor Sinner; like Paul for Oneſimus: a Mediator for him, and a Sponſor for him, Philem. 9.10. A Mediator I beſeech thee for Oneſimus, ſaith he, and a Sponſor; if he hath wronged thee, or oweth thee any thing put it on mine account, I will repay it. Thus is p. 69Chriſt both a Mediator and Surety: Hence he is called a Mediator of a better Covenant, Heb. 8.6. And a ſurety of a better Teſtament, Heb. 7.22. So that he doth not only pray for us but promiſe for us, he doth not only beg for us but engage for us. His Perſon, that cries for Mercy: The Nature that hath ſinned ſuffered: His Merits that cries for mercy: The Debt which was due is ſatisfied: His Will that cries for mercy: Father I will that they alſo whom thou haſt given me; be with me where I am, John 17.24. Thus is Chriſt a compleat Interceſſor: All in him intercedes, and he intercedes for all in us: For Sin to be pardoned, for Sin to be purged; for the Soul to be ſaved; for the Perſon to be glorified; hence come all our Mercies, priviledges all our Hopes for.

1. Hereby we come to be brought into a more familiar acquaintance with, and enjoyment of God himſelf, I pray for theſe, ſaith Chriſt: That as thou father p. 70art in me and I in thee, they alſo may be one in us, John 17.21. That God and his People are as one, was the Purchaſe of his Blood, but that they are faſtened in the moſt uniting Bond of Love and Affection is the Fruit of Chriſt's Prayer.

2. Hereby we come too, to be furniſhed with all ſpiritual Graces; for our ſpiritual Employments. I will pray the father, ſaith Chriſt, and he ſhall give you another Comforter, that he may abide with you for ever even the Spirit of truth, John 14.16, 17. Every glance of God on thy Heart, every motion of his Spirit in thy Soul; every impreſſion of Grace on thy Spirit, is the Fruit of the Interceſſion of Chriſt.

3. Hereby come all our Services to be ſanctified. The High Prieſt was to bear the Iniquity of the holy things of the Children of Iſrael, Exod. 38.28. So doth Chriſt: He is that Angel who hath a golden Cenſer to offer up the Prayers p. 71of the Saints, Revel. 8.3. And therefore God's People through Chriſt are ſaid to be made Prieſts to offer up their Sacrifice with acceptance upon his Altar, 1 Pet. 2.5. An unſpeakable Incouragement to poor timorous Souls: Who, be their Prayers as as weak, as imperfect, nay as ſinful as they may be, they have an Advocate with the Father; And art thou aſhamed of thy Prayers, art thou afraid of thy Prayers? Thou haſt one that will new draw thy Petitions, who will not preſent thy Prayers as come from thee, but as perfected and ſanctified by himſelf.

4. Laſtly, Hereby we come to be aſſured of God's Favour to continue with us; that our Infirmities or Miſcarriages, ſhall not be available to take off God's care of us, or care to us, whatever we have done, our Mediator is ſtill in preſence, to keep off Judgment from us, Rom. 8.34. This is the Apoſtles Argument: Who is he that condemneth, p. 72it is Chriſt that died, yea rather that is riſen again; Who is even at the Right hand of God; who alſo makes interceſſion for us; who ſhall ſeparate us from the Love of God? As if he had ſaid, In that Chriſt is aſcended on high, he is become an Interceſſion; and in that he is an Interceſſor. We can never be ſeparated from God's Affection.

The Stability of our Condition is the Fruit of Chriſt's Interceſſion and his Interceſſion the Fruit of his Aſcenſion.

He is aſcended, therefore he intercedes; he intercedes. Therefore who ſhall ſeparate us from the Love of God.

p. 73THat was the Fourth, Chriſt aſcended to make Interceſſion.

5. Chriſt muſt aſcend to Heaven to prepare a place for his People. That was one end and a great one too of Chriſt's aſcending up to Heaven: And this is the Cordial he gives his Diſciples, now ready to ſink at the ſad News of his departure, John 14.1, 2. Let not your hearts be troubled, I go to prepare a place for you: I go not from you to leave you but to provide for you: And therefore the Author to the Hebrews calls him our forerunner, Heb. 6.20. foreign our Quarter-Maſter, if we may ſpeak it with reverence: One gone before in his Triumphal Chariot to take up Quarters for his People in Heaven: Now we muſt know, that Chriſt may be ſaid in Heaven to prepare a Place for his People three Ways.

p. 741. By way of Repreſentation; as ſeating himſelf in God's Preſence in the ſtead, and as the Repreſentative of his People; for as I told you in the deſcription Chriſt is not gone to Heaven as a private and ſingle Perſon, but as a publick and common Perſon. The great Repreſentative of God's Elect:

Adam repreſented all Men in Eden, and ſo by his Sin all ſinned, they ſinned in their Repreſentative in their common root; and ſo Wrath came upon all: Why, ſo Chriſt in what he did in the buſineſs of Salvation, he did as repreſenting all the Elect. When he died they died, when he aroſe they aroſe; when he aſcended they did aſcend; he did all in their ſtead, as their Repreſentative and Root, all imputed to them which he did or ſuffered, all made theirs which he purchaſed. Thus when Aaron was to go into the holieſt of Holies, the Type of that holy place where Chriſt now ſits at the Right hand of the Majeſty on high. He is ſaid to bear the p. 75Names of the Children of Iſrael in the Breaſt-plate of Judgment upon his Heart for a Memorial before the Lord; that is for a Remembrance that they be helped, and bleſt, and ſaved, Exod. 28.29. The People muſt not go in, none but Aaron muſt come in and repreſent them to the Lord: So Chriſt is aſcended to that holy place, and there he hath carried the Names of the People on his Breaſt as it were, ſtands preſenting them unto God in that holy place as a People to be eſpecially regarded; and therefore he is ſaid, Heb. 9.24. To be entred into Heaven, and to appear in the Preſence of God for us; there he ſtands in our ſteads to tranſact our buſineſs, to get the Sentence of the Law reverſed, and the Bleſſing of the Covenant to deſcend; And hence is that paſſage of the Apoſtles, Eph. 2.6. And hath raiſed us up together, and made us ſit together in heavenly Places in Jeſus Chriſt: We are not in heavenly Places, we are in earthly places: Yea, but we now ſit in Heaven in our repreſentative. p. 76Our Burgeſs is as it were there a common and a publick Perſon, there ſits in our ſteads; He ſits there to bring us thither; and Heb. 6.20. Thither the forerunner is for us entred: He went not thither himſelf, but to take poſſeſſion in our ſtead! As a Traveller that is ſent out by his Fellows, as a Harbinger to take up Lodging in an Inn for them: Enters the Rooms not ſo much for himſelf as for his Company; and ſo in a Senſe, when he is entred they are entred: Chriſt is gone the Harbinger of his Elect in their ſtead and behalf to Heaven; he is entred the Throne for them, and his entrance is their aſſurance to be there.

2. He prepares a place for his People in Heaven by Interceſſion too; and therefore is ſaid, 9 Heb. 24. Chriſt is not entred into the Holy place made with hands, but into Heaven: To appear in the preſence of God for us continually, praying to the Father that we be preſerved here and be brought ſafe thither. Interceeding p. 77that he would ſo uphold them by his Power, that they may not fall and be loſt; and ſo guide them by his Spirit, that they may be brought to that place where he is: And that his Diſciples might ſee that theſe things would be his work in Heaven in the behalf of his People; He in their Sight and Audience with much Reverence and Affection, puts it on practice a little before his departure, as John 17. He lift up his eyes unto Heaven (it is ſaid) and ſaid Father keep through thine name theſe whom thou haſt given me that they may be one as we are one, Verſ. 11. and 24. Father I will that they alſo whom thou haſt given me, be with me where I am that they may behold my Glory. So then this is the Work of Chriſt's Interceſſion; To beg God's Protection on his People on Earth and Glory with him in Heaven, that no created Power impede their Comfort, nor any Sin their Salvation.

p. 783. Chriſt prepares his People for Heaven by way of Operation; he makes a Heaven within his People before they ſhall get to Heaven; he ſhall never enter Heaven that brings not ſomething of Heaven with him; he fetcheth up their Hearts, their Affections to Heaven, before he ſends for their Perſons thither. My Brethren, Never ſhall a Soul get to Heaven, that is not in Heaven before he goes out of the World: In Heaven by holy Meditations, by holy Actions, by good Thoughts, by a good Life. Chriſt never brings any Soul thither till he hath firſt prepared him here; Earth muſt be put off before Glory can be put on; and therefore in that 17 John 19. Chriſt ſays▪ I ſanctifie my ſelf, that they alſo may be ſanctified through the Truth: And then he cries, Let them be glorified as I am glorified.

GOD muſt take up the room in the Heart before the Heart ſhall find a p. 79room in Heaven; and there Paul, 1 Col. 12, 13, 14. Gives God thanks that he did not only provide Heaven for his People, but made them meet to be partakers of the Inheritance of the Saints in Light; that is, prepared them for Heaven as well as prepared Heaven for them. So then when Chriſt prepared a place for his People in Heaven, he makes them meet for the place, 1 Pet. 1.3, 4, 5. No getting into Heaven in our old Rags. Bleſſed be the God and Father of our Lord Jeſus Chriſt, which according to his abundant Mercy, hath begotten us again unto a lively Hope, by the Reſurrection of Jeſus from the Dead. To an Inheritance incorruptible reſerved in the Heavens: Who are kept by the Power of God through Faith unto Salvation: So then if you be kept for Heaven. Then you ſhall be made meet for Heaven; he muſt firſt put on the Robe of Chriſt's Righteouſneſs that will put on the Robe of his Glory. Keep them from the Evil of the World, ſaith Chriſt; p. 80And what then? Why then Father, ſaith he, I will that they alſo whom thou haſt given me be with me, John 17.15, 24. And thus have you had another end of Chriſt's getting to Heaven, in order to the Comfort of his People; he went thither that he might prepare a place for his People, and prepare them for the place. Matter of moſt excellent comfort to all that have any Intereſt in him. Tis like that River in the Garden of Eden, which was parted into four Streams, Gen. 2.10. which are as ſo many Channels full of Comfort for fainting Hearts.

1. The firſt Stream is this: Is Chriſt gone up into Heaven, why then thou mayeſt be ſure, be thine Enemies what they will, and who they will in this World, thou art ſafe. Thy Saviour is above them, and what needeſt thou fear: This Jethro intimates as the Reaſon of the Deſtruction of thoſe that were proud Enemies againſt God's People, Exod. 18.11. In the thing wherein p. 81they dealt proudly, God was above them: That God's People were now delivered, and his Enemies under foot, was becauſe God was above them. And the Pſalmist makes God's People's Deliverance as an Inference from the High place of God's Habitation. Pſal. 97.9, 10. Thou Lord, ſaith he, art high above all the earth, thou art exalted far above all Gods. God dwells above, as if he ſhould ſay: Well; What then? He preſerveth the ſouls of his ſaints, he delivereth them out of the hands of the wicked. This is God's People's Confectio Alchermis: A moſt excellent Cordial in their Fainting Fits. Have they potent and mighty Enemies, Men in High places? Yea: But remember thy God, thy Saviour, is above them; he is in a higher place; he that died for thee, and was laid in the Grave for thee, is got out of his dark Pit again, and is riſen above all Principalities and Powers: He that is for thee, is above thee; and what needſt thou fear?

p. 822. Here comes another Stream of Comfort too: Is Chriſt riſen, is he got on high, and that on this Errand, to prepare a place for his People in Heaven? Here then is a warm Cloth for a cold Condition; for your Poor Ones that are in Chriſt. You that have ſcarce Houſes or Home in this World; that can ſay with Chriſt, as he did when he was in the World: I have not where to put mine head: no ſetled Habitation. Why, be patient a while, all Chriſt's Members will be bravely lodged e're long. He that purchaſed an Inheritance for the Saints in Light, is gone to take up Lodgings for thee. In an inheritance incorruptible, that fades not away, ſaith Peter. Manſions made without hands, ſaith Chriſt. Then thou ſhalt have a Houſe that is of too firm a Workmanſhip for a Humane Hand, and that's incorruptible. It was curiouſly made, and ſhall be curiouſly kept, It fades not away, 1 Peter 1.4. Some p. 83of you have poor ſmoaky Houſes, ſcarce a Roof to creep in under, and in a little time none may: why for all this, if they are of Chriſt's Body, their Head will bring them into a brave Houſe ſhortly; he is gone their Harbinger into Heaven, and will get them good Lodgings.

I have read that Valens the Arrian Emperor, did threaten St. Baſil, one of the Greek Fathers, That he ſhould be ſafe neither by Sea nor by Land, from his Power. Why, ſaid he, for all the Emperor's Rage, I ſhall be in Heaven, or under Heaven. Why, ſo, though thou be driven to and fro, and haſt no abiding place of ſafety to put thy Head in; yet maugre the Malice of Men and Devils, thou ſhalt be in Heaven, or under Heaven.

After Luther had withdrawn himſelf from the Whoredoms of Babylon, I have read, that one of the Cardinal's, in a great Huff, told him, That he ſhould not have a place in all the Empire p. 84to keep him. And what ſaid Luther? why he ſmiled, and ſaid, If Earth cannot keep me, Heaven ſhall. Why ſo, thou poor Soul, it may be, thou ſtarved, thou perſecuted One, bear up, Man, haſt thou no abiding place on Earth, yet thou haſt one provided for thee in Heaven: He that hath the keeping of that glorious Houſe, is gone to look out a Room for you.

3. Is Chriſt gone to Heaven? why then here comes a third Stream out of this Eden. And that is, thou haſt a Remedy againſt Death, it claps Sugar into thy Mouth againſt that bitter Cup, and makes the pale Enemy to ſmile upon thee. If thou canſt lay but a well grounded Claim to an Intereſt in Chriſt, thou haſt no reaſon to fear to die. No rather, thou haſt reaſon to long for that hour, above all the Pleaſures of the Earth: For what is Death then? 'Tis but a going to our p. 85Inheritance, To take actual poſſeſſion of our new purchaſed Lands, a going to the Lodgings Chriſt hath took up: Thy Chriſt is in Heaven, though he hath not taken away Death, he hath taken away the Sting of Death, and altered the Errand and Meſſage of Death. Death now ſhall but carry thee, and not ſtrike thee: 'Tis but a Trap-door to let thee into that ſtately Palace where thy Saviour is: No looking upon Death now as a grim Herald, but a welcome Meſſenger; a Meſſenger ſent of God, to guide thee, and bring thee ſafe into thy Father's Houſe; ſince Chriſt our elder Brother is in Heaven, 'tis a great ſhame now, if every good Man doth not look upon Death, as old Jacob did upon his Son Joſeph's Waggons, come from Aegypt, to carry him away: Why the Spirit of the Old Man revived, as 'tis ſaid, when he ſaw them, Gen. 45.27. Did Jacob rejoyce to ſee a Waggon, or a Chariot that would carry him into Aegypt, to ſee his Son Joſeph? p. 86And wilt not thou rejoyce to think, that Death is a Chariot to carry thee to JESUS CHRIST, to carry thee not to Aegypt, but to Heaven? Not to thy Son, but to thy GOD? Death is but a Chariot to carry into Heaven, to bring us to that Eternal Goſhen of Light, where GOD's Preſence ſhall both make and keep us bleſſed for ever. And thus have you been offered a taſte of Three of thoſe Sweet Streams, which came forth of that River which runs in the Eden of God.

4. The Fourth and Laſt is this: Is Chriſt gone to Heaven. Thou ſhalt aſſuredly go after him: 'Tis ſomewhat a ſad thing, when Death comes and ſays, You muſt go with me, the Body to the Grave, the Soul to God that gave it; I ſay, then Nature makes a ſowr Face, upon ſuch a ſad Meſſage: What my Body, that hath coſt me ſo much! I uſed ſo tenderly! that lived ſo delicately! Now to ſay to corruption, p. 87thou art my father; and to the worm, thou art my mother and my ſiſter! What this Face of mine be cloathed with Clods of Duſt! as Job ſays. Theſe Arms theſe Hands, theſe Feet of mine, that were my Pride, the Worms Meat! They ſhall feed ſweetly upon them, Job. 24. This is a hard ſaying to Nature, and the harder to be born, when the Care hath been all imployed about the Body, and the Soul forgotten; it will be dreadful indeed, to leave the Body in the Hands of Death, when the Soul hath been in the Power of Sin. But haſt thou the leaſt Hold-faſt on Chriſt, a Faith but like a ſmoaking Flax, thou haſt then a Cordial to give the Spirit, when thy Body is falling into the Pit. No mattter, let it fall, it ſhall up again, Chriſt is riſen, and he is gone to Heaven; and he is gone to receive thee thither, that thou mayeſt be even where he is. So he tells you, Joh. 14.19. Yet a little while, and the world ſeeth me no more: but you ſee me; p. 88becauſe I live, you ſhall live alſo. The Branches live in the Root, and if the Root lives, they will live. As if he ſaid: Well, my Friends, I muſt leave you a while; I muſt go to Heaven before you: but know this, I go to Heaven for you; and be cauſe I live there bodily, aſſure your ſelves, you ſhall live there bodily too. What ſaith a Father to this? Well, ſaith he, Christ is our Fleſh and our Bone; he is gone with our Fleſh into Heaven, our Fleſh hath taken poſſeſſion already of our Inheritance. And this is a good aſſurance and pledge to us, that our Fleſh, theſe Bodies of ours, ſhall be in Heaven, where Chriſt is: Chriſt is gone bodily into Heaven, and becauſe he lives there, you ſhall live there alſo; Becauſe I live, ye ſhall live alſo, ſaith Chriſt. And as much you have in the 14 Joh. 3. And if I go and prepare a place for you, I will come again, and receive you to my ſelf, that where I am, ye may be alſo. Chriſt is gone for the preſent, but p. 89when all is prepared above, he will come again, and fetch his People Home to his Houſe, and to their Inheritance. Oh what an unſpeakable Comfort is this to a dying Soul! I am now ready to lie down in the Duſt, ſaith a Soul; And though after my skin, worms deſtroy this body, yet in my fleſh ſhall I ſee God, as Job ſaid, 19 Job 26. Chriſt is entred into Heaven in our Name, in our Fleſh, hath taken poſſeſſion for us of the purchaſed Inheritance, and therefore he will bring us thither in his appointed time. Chriſt hath gotten in his Head, his Body, his Church ſhall come after: CHRIST will not ſit in Heaven a HEAD without MEMBERS. It's a Scripture more worth than both the Indies, for a dying time.

6. The End of Chriſt's Aſcention was, that he being full of Grace and Glory, might be able to refreſh and fill the Souls of all his People: My Brethren, p. 90as I told you before, Chriſt did not loſe his Bowels, his Pity, by going to Heaven. We have not an High Priest, ſaith the Apoſtle, which cannot be touched with the feeling of our infirmities: let us therefore come boldly to obtain mercy, Heb. 4.15, 16. No, my Brethren, our High-Prieſt hath not loſt his Feeling, by going into Heaven; he is not like a Man, that his Advancement ſhould make him forget his Friend's Good: That he might hear them, that he might help them, that he might fill them; that he might ſave them, ſo ſaith the Apoſtle, Epheſ. 4.10. He that deſcended, is the ſame alſo that aſcended up, far above all heavens, that he might fill all things. He aſcended with filling purpoſes, as the Sun aſcends with enlightning ſtrength. And therefore at his departure, what ſaith he, John 17.19. For their ſakes, ſaith he, ſanctifie I my ſelf, that they may be ſanctified. And Ver. 22. The glory that thou givest me, I have given them. Our Glory, our Fulneſs, our p. 91Holineſs, was one of Chriſt's Ends why he was glorified, and filled himſelf: Of his fulneſs we all receive grace for grace, John 1.16. A notable Comfort to poor needy Souls.

Doſt thou ſee thy emptineſs? yea, but look on Chriſt's fulneſs; he emptied himſelf for us: Why ſo he filled himſelf for us. Doſt thou feel great want of Knowledge? thou art a poor ignorant Creature; that as Paul ſaid, thou doſt know nothing as thou ſhouldſt: Thou doſt want Wiſdom and Strength, and Grace, to make thee ſolid and able in thy Chriſtian Buſineſs. Thou canſt not walk as prudently as thou ſhouldeſt, in the place God hath ſet thee. Thou canſt not carry thy ſelf as beſeemingly, and as humbly as thou ſhouldeſt, when God's Hand is upon thee, thou haſt not that fear of God as thou ſhouldeſt, nor that love of God that his Mercies call for. Yet in the midſt of all, here's thy ſtay and ſupport: p. 92Thou knoweſt where to carry thy empty Veſſels to be filled. Thou canſt now go to thy Saviour, and ſay, Lord, thou art now in Heaven, filled with unmeaſurable Glory. Thou art a God full of Grace and Glory: Thou art full, that thy People may be full: Oh of thy Fulneſs let us receive Grace for Grace.

Such Thoughts, ſuch Meditations as theſe, will in time work us out of all our Wants. Where I am, there alſo ſhall my ſervant be, ſaith he, John 12.26. When I ſhall be in Heaven, ne're a Servant of mine but ſhall be in Heaven too; the Servant ſhall be with the Maſter: and you know in that fore-cited place, Epheſ. 2.6. The Apoſtle ſpeaks of our Aſcenſion, as a thing already effected and wrought by Chriſt's Aſcenſion: God hath made us ſit together, ſaith he, in heavenly places, in Christ Jeſus. Oh my dear Brethren, here's a Comfort for every Croſs: Come what can p. 93come, Life or Death, Fears, Hopes, Trouble, or Peace, this will give us Confidence in all our Fears and Calamities, in all our Storms. We ſhall one Day be where our Saviour is. What a calming Support will it be, when a Soul ſhall ſay, It will be better when we ſhall be with Chriſt. The Apoſtle ſays, 2 Cor. 5.6, 7. Therefore we are always confident, ſaith he, knowing that while we are preſent in the Body, we are abſent from the Lord: We are confident, I ſay, willing rather to be abſent from the body, and to be preſent with the Lord.

And thus have you heard the Four pleaſant Streams of Eden come ſwimming to you, from that great River of Chriſt's End in going to Heaven, To prepare a place for his People. And thus have I finiſhed the Improvement of the Point, by way of Comfort; I now come to the laſt, and that is Counſel.

p. 94Is Chriſt gone to Heaven, and is he gone for us into Heaven. Oh then let us carry our ſelves ſutably to this Mercy, and to our Hopes by it, and that in theſe particulars.

1. Is Chriſt gone to do our Work in Heaven? Oh, then let us do Chriſt's Work here on Earth. 'Tis but Reaſon and common Equity, my Brethren, that ſince Chriſt is gone upon our Buſineſs, that we have an eye unto his Buſineſs in the World. Endeavour to carry on Chriſt's Intereſt, his Kingdom in your Hearts, in your Families, in the Places where you live: Let all know you are the Servants of Chriſt, and labour all you can, to make others Servants to him; do what you can by your Prayers, by your Counſels, by your Lives, by your Examples, by your Encouragements, to propagate and enlarge the Bounds of Chriſt's Kingdom.

p. 95'Tis the Nature of Grace to be diffuſive of her own Excellencies. Grace hath a wondrous greedy eye, it would fetch in all to Chriſt: And therefore you ſhall find, that immediately before his Aſcenſion, he ſhewed his Diſciples, that they ſhould mind his Buſineſs, when he was gone upon theirs, Acts 1.8. Ye ſhall be witneſſes to me, both in Jeruſalem, and in the uttermost parts of the earth. And then how after his Aſcenſion, his Diſciples, Men and Women, and all went on in Chriſt's Buſineſs, you may ſee in the after Verſes of that Chapter. Is the Maſter of the Houſe gone, and gone for the Servants Good? Oh let them not then neglect their Maſter's Buſineſs: How would it wound thy Heart, and appale thee, if Chriſt when he meet thee, ſhould ſay, I have all this while on your Errand, been employed to make you happy; and you have done nothing for me the while: whilſt I have been providing for your p. 96Glory, you have been diſhonouring me.

Is Chriſt gone to Heaven to prepare a place for thee? Then do thou prepare a Heart for him. It is but a grateful Recompence to give up thy Heart to him, who is gone to get Heaven for thee.

What wilt thou give him for all the Prayers and Coſt he hath been at to make thee happy? Why thou haſt nothing to give but thy Heart, and he calls for nothing elſe: My ſon, ſaith he, give me thy heart, Prov. 23.26. Prepare a Heart for Chriſt, who hath prepared a Heaven for thee. Shall Chriſt go to Heaven, to prepare a place for thee, and thou not ſuffer him to have a corner in thy Heart: Chriſt is gone to prepare a Throne for thee, and thou let Luſt to ſit upon the Throne within thee. There is a ſweet Exhortation, 19 Revel. 7. Let us be glad and rejoyce, p. 97and give Honour to him, for the marriage of the Lamb is come, and his wife hath made her ſelf ready. Be thou as the Bride, ready againſt the Wedding-day. When Chriſt went to Heaven, then it was the betrothing Day: But thy Marriage Day is thy Dying Day. Make thy ſelf ready againſt that Day, and prepare a Heart for him, who prepares a Heaven for thee.

3. Labour to look upon him aſcending with an Eye of Faith, then is ſome ſpiritual Gift likely to drop down to us, when we ſee our Maſter aſcended. It is ſaid of Elijah, 2 Kings 2.10. That if he ſhould ſee his Maſter aſcending, then he ſhould have his ſpirit doubled. Certainly 'tis no leſs true in this matter, if we can but by Faith ſee Chriſt aſcended into Glory, his Spirit ſhall in ſome meaſure come upon us.

4. Thou muſt lean and reſt thy ſelf upon Chriſt for all, ſee him aſcended p. 98on high for thee, and ſo do all in his Strength and Power: However thine Hand ſhakes in thy Duties, know thou haſt one above that will hold thy Hand: Set about nothing but with Paul's Confidence, I can do all things in Chriſt that ſtrengthens me. This Uſe Chriſt directs his Diſciples to make of his Aſcention, John 14.3, 4, 6. I go to prepare a place for you, ſaith Chriſt. Whither I go, you know, and the way you know. We know not the Way, ſaith Thomas. No, why, I am the way ſaith he. No man cometh unto the Father but by me; I aſcend up to the Father for you, and you muſt aſcend up to the Father by me; all your Doings, all your Fightings, your Works, your Wreſtlings, are all to be undertaken in the Strength of Chriſt. Thanks be to God, ſaith, Paul, who hath given us victory through our Lord Jeſus Chriſt, 1 Cor 15.57.

5. 'Tis our Duty that now we ſerve him more affectionately, and accurately, p. 99and faithfully than ever. He hath led Captivity captive by his aſcending on high. The World, Sin, Death, the Devil, now lie bleeding at Chriſt's Feet, yea, and through Chriſt that ſtrengthens us, at our Feet, ſo ſaith the Apoſtle, He will tread down Satan under our feet, Rom. 16.20. What have we then to do but to ſerve the Lord.

Deliverance doth always infer Service and Obedience, being delivered out of the hands of our enemies, let us ſerve him without fear in holineſs and righteouſneſs before him all the days of our lives, Luke 1.74. Chriſt hath purchaſed our Obedience by Deliverance: Thus, 2 Sam. 7.1. when David had Peace from his Enemies, he made this Uſe of it to raiſe up a Houſe for the Service of God; when the Lord had given him reſt round about from all his Enemies. Behold, ſaith he, I dwell in an houſe, but the Ark of God dwells in courtains. When God had given him Reſt, p. 100it was not to enjoy quietly what he had, but to ſerve God with what he did enjoy: He had no ſooner Reſt, but he thought of God's Service; ſo theſe in the 9. Acts. They had Reſt, as it is ſaid, and walked in the fear of God. Are you freed from Enemies, you are the more free to ſerve God; obey more freely, ſince you may live more freely. This was that, when Chriſt was to aſcend, which he gives in charge to his Apoſtles to teach his People. He was now ready to aſcend, well, what was it now fit that the People ſhould know? Why that they muſt obſerve, whatſoever Chriſt had commanded them, 28 Matth. 20. teaching them to obſerve all things whatſoever I have commanded you. Is the Maſter of the Family gone his Journey, why now then, let the Servants every one ſet to their Buſineſs, to their Service; now let it be known they are not Eye-ſervants, but do what they do in Love.

p. 1016. There is another ſpecial Duty that from Chriſt's Aſcenſion lies upon you, that is, Spiritual Joy and Rejoycing: My Brethren, Chriſt's Aſcenſion was his Triumph, and if a People be loyal, when their King triumphs they will rejoyce. Oh let our joyful Spirits give Eccho as it were to Chriſt's Trumpets, that while they ſound a Victory and Peace on Earth, we may cry glory to the Higheſt. Chriſt himſelf made this an Evidence of his Peoples Love, 14 John, If ye loved me, ye would rejoyce, becauſe I ſaid, I go unto the Father. Hadſt thou a poor Kinſman advanced to ſome high Place in the Commonwealth, thou wert but a poor Friend, if thou wouldſt not rejoyce: So it is our eldeſt Brother, yea, our Head is gone into Heaven, and there in our Nature, ſitteth next in Authority under God the Father, who hath put all things under him; and ſhall not we ſend one Gratulation after him? See p. 102the Diſciples Carriage when they had ſeen Chriſt aſcended; a Man would have thought, that they which had ſo ſweet Converſe with Chriſt, ſhould have been found in a ſad and mourning Poſture upon his Departure. He gone whoſe Life was their Light, his Words a ſweet Mixture of wiſe Counſels, ſolid Comfort, precious Promiſes, and he departed from us: Who but would have thought he ſhould have found his Diſciples wringing their Hands and prickt at their very Hearts, ſince they had loſt the Perſonal Preſence of him, who was their Counſel and Support, their very Hope and Life. No ſuch matter, they rejoyced, that he was gone, as you may ſee, 24 Luke 52, 53. He was parted from them, and they worſhipped him, and returned to Jeruſalem with great joy, and were continually in the temple, praiſing and bleſſing God. See my Brethren, it was the very Joy of their Hearts, that Chriſt was gone to Heaven, they rejoyced at it, and they continued rejoycing p. 103juſt like good Subjects when their King rides in Triumph, they cry after him, GOD ſave the KING, GOD ſave the KING, ſome ſuch Triumphant Song ſhould we ſend after our Triumphing Captain. None ſhould expreſs more Joy in Words, in Works, in Carriage, in Converſation, in Face, in Faith, than God's People. 'Tis an undecent and unbeſeeming thing, that a triumphing King ſhould have a ſad and a ſullen People. None ſhould be ſo heartily merry as Chriſtians; I do not mean toyiſh, and idle, and apiſh in their Carriage, and their Words, which to ſee in People of Age, may be the Wonder of Fools, and Laughter of Children; But in a comfortable Frame of Spirit ariſing from the Mercies they have, and the Hope they have founded on the Love of God manifeſted in Promiſes, that's Madneſs and not Mirth, which makes Fools and Children laugh, but wiſe Men mourn. Their Leader is in his Chariot on his p. 104Throne, their Enemies at his Wheels, at their Feet, Thanks be to God that hath given us the Victory, through Jeſus Christ.

7. Laſtly, Is Chriſt gone to Heaven? why then make up after him as faſt as thou canſt; aſcend thither Spiritually, whether Chriſt is aſcended Corporally. Is Chriſt in Heaven? why then let thine Heart be in Heaven; let thine Heart be where thy Head is: let thy Deſires, Thoughts, Meditations, be like the Angels on Jacob's Ladder, going up, coming down, hold conſtant Correſpondence with thy Prince. Remember, Chriſt thy Head is in Heaven, What haſt thou to do to build Tabernacles here upon Earth? thou art Travelling to thy Country, to thy Husband. Along in the way thou art going for Jewels, do not think of taking up thy reſt in thy way. Doeſt thou believe Chriſt is aſcended? What doſt thou ſcraping then in the Earth, and rooting thy ſelf in the Mud, or p. 105tumbling with Swine in dirty Puddles of Filthy Pleaſures? Obſerve what Paul ſaith, 3 Coloſſ. 1. If ye be riſen with Christ, ſeek theſe things which are above where Chriſt ſitteth on the right hand of God. What ſaid the Angels to thoſe that came to ſeek Chriſt in his Sepulcher? Luke 24. Why, ſay they, Do ye ſeek the living among the dead? he is not here he is riſen. So, why ſeek you Chriſt amongſt the things of the Earth? he is not here, he is aſcended. Chriſt is in Heaven, Why then Let our converſation be in Heaven, ſaith the Apoſtle, Phil. 3.20. Where the Carcaſe is, thither will the Eagles be gathered, ſaith Chriſt, Matth. 24.28. The Glory of the Goſpel ſhall with ſuch Effect and Power be maintained in the World, that it ſhall make Men as eager to come after Chriſt into Heaven, as the Eagle is after the Prey. See then how you can find the Power of Chriſt's Aſcenſion growing upon your Hearts? Whether it draws thee up to Chriſt, makes thee moſt Earthly p. 106and more Heavenly? Whether it makes thee more Paſſionately eager, and more Importunately earneſt after Chriſt in his Ordinances, in his Preſence, in his Grace, in his Members? This is thy Duty, and this, if it be thy Work, will be thy Happineſs. What, all for Earth, and Chriſt in Heaven? Let thy Thoughts then be more working to Chriſt, thy Words more Talking of Chriſt, thy Life more guided by Chriſt, thy Affection more with the People of Chriſt. Thy Head is in Heaven, Let thy Heart be in Heaven and then doubt not but thy Body will come after.

FINIS.