The Penitent Pardoned, Sermon 2 (1 of 3)
JOHN 14. 3.
And if I goe and prepare a place for you. I will come againe and receive you unto my ſelfe, that where I am, there ye may be alſo.
THis Chapter out of which my Text is taken, is counted famous by moſt Interpreters, becauſe in it begins the Legacy that Chriſt gives, and the laſt Will and Teſtament that Chriſt made when he was to leave the world, and this Wil and Teſtament of Chriſts, begins in this 14. Chapter, and continues to the 18. Chapter of this Book. The ſcope and drift of this Chapter, is to comfort his Diſciples, both againſt their fears of perſecution in the World, as alſo againſt their ſorrowes, upon this conſideration, that Chriſt was ſhortly to leave this world, and Chriſt doth here mention many comfortable conſiderations to fence them againſt their fears, for this much troubled them; It went ill with them when Chriſt was with them, and they thought it would have been worſe with them when he was gone, and he doth encourage them therefore by theſe Arguments.
Firſt, He ſaith, I am but going to my Fathers houſe, and the 28. verſe of this Chapter, he ſaith, ye have heard how I ſaid unto you, I go away, and come again unto you, If ye loved me, ye would rejoice, becauſe I ſaid, I go unto the Father, for my Father is greater then I.
Againe ſecondly, he would not have them troubled becauſe of his departure; becauſe ſaith he, I do not intend to go to my Father alone, but intend for to have all you with me, though you ſhall not go with me now. Though you ſhall not die with me now, though you ſhall not go to Heaven with me now, yet you ſhall be with me another day, In my Fathers houſe there are many manſions, I do not intend to go to heaven alone, for there is room for you as well as for me, and room for every beleever in the world. Heaven firſt is a Manſion, a place which notes a duration of Saints in Heaven, Heaven is not a moveable place, but a Manſion, an abiding place.
Againe, there are many Manſions in Heaven, there is room enough for Chriſt, for his eleven Apoſtles, and room enough for all the Beleevers in the world, it notes the largeneſſe and amplitude of heaven, Heb. 11. 12. therefore ſprang there even of one, and him as good as dead ſo many as the ſtars of the skie in multitude, and as the ſand, which is by the ſea ſhore innumerable: And beſides theſe there is an innumerable company of Angels, Heb. 12. 22. To this add Rev. 7. 9. A great multitude which no man could number, of all nations and kindreds, people and tongues, You have here alſo the duration and continuance implied: The word is here, not our tent or tabernacle, but our Manſion.
Thirdly, form the certainty of it: It is no poeticall fiction; theſe are no hyperbolicall expreſſions, as it followes in the Text, If it were not ſo, I would have told you. Chriſt doth not ſpeake more then there is; if there had been no ſuch thing, Chriſt would not have ſaid ſo much; as if he ſhould ſay, I do not feed you with the falſe hopes of an Utopian happineſſe, as the Devill deals by his, whom he brings into a fools paradiſe.
Fourthly, from the end: Say the Diſciples, but Lord, thou art going to thy Fathers houſe, and what ſhall become of us? therefore Chriſt comforts them and ſaith, I go to prepare a place for you. As if he ſhould have ſaid, I go to Heaven, to make ready Heaven for you againſt you die, as Groſſi… obſerves, that the phraſe is borrowed from a company of Travellers which ſend one man before as a harbinger to provide the Inne, and take up rooms, and make proviſion ready for them againſt they come, ſo Jeſus Chriſt is gone to Heaven that he might be as a harbinger to take up Heaven for you, to take up room for you in Heaven.
Fifthly, He comforts them by a promiſe of his comming againe, verſe 3. And if I goe and prepare a place for you, I will come againe.
Sixthly, By this, that he will receive us to himſelfe, verſe 3. And receive you unto my ſelfe, that where I am, there ye may be alſo, and we ſhall ever be with the Lord.
I ſhall explaine the Phraſes when I come to handle them as they lie in order.
This Text contains in it, the moſt materiall and fundamentall points of all the Doctrine of Chriſtianity, as,
Doct. 1 Firſt, the great doctrine of Chriſts bodily aſcenſion into Heaven, If I go.
Doct. 2 Secondly, the fruit and benefit of Chriſts going into Heaven, I go to prepare a place for you.
Doct. 3 Thirdly, here is the great Doctrine of Chriſts ſecond comming to judge the quick and the dead, but I come againe.
Doct. 4 Fourthly, here is the great Doctrine of the Reſurrection of the body, Chriſt ſhall come to receive them again from the dead, and all the Elect with them.
Doct. 5 Fifthly, here is the great Doctrine of that everlaſting Communion that the Saints ſhal have with Chriſt in Heaven, that where I am, there ye may be alſo.
The firſt clauſe, If I go, its a good note that Calvin hath on theſe words, this conditionall Particle ought to be reſolved into an Adverb of time, If I go; It is not a note of dubitation, if Chriſt ſhould go to heaven or no, or a ſuppoſition, peradventure he may go to Heaven, peradventure not, but it ſerves for limitation of time when Chriſt doth go to Heaven. A like phraſe you have, John 12 32. And I, if I be lifted up from the earth, will draw all men unto me. This he ſpake of what death he ſhould die, if he be lifted on the Croſſe, he ſhould ſave many by his death. The word if, doth not note a dubitation or a ſuppoſition, it may be, or it may not be, but it notes an Adverb of time, when I am lifted up, and ſo in my Text, And if I goe and prepare a place for you, I will come againe, and receive you unto my ſelfe, that where I am, there ye may be alſo. There is no difficulty in the firſt expreſſion, If I go and prepare a place for you, from which words there are two obſervations, If I go.
Firſt, that Chriſts Aſcenſion or going up to Heaven, is a ground of great comfort and great advantage to all his people while they dwell here upon the earth.
The ſecond obſervation, is, from the end and benefit of his going up to Heaven, If I go, I go to prepare a place for you; That the great end of Jeſus Chriſts going bodily to Heaven, is to prepare Heaven for all the Elect.
Doct. 1 The firſt Doctrine, That Chriſts Aſcenſion or going up to Heaven, is a ground of comfort and great advantage to all Gods people whilſt they dwell here upon the earth.
In the handling of this point there are three particulars.
Firſt, I ſhall prove it to you by Scripture, that Chriſt is bodily gone into Heaven, I prove it by theſe five arguments in Scripture.
Firſt, by the Types that were before the Law, Enoch was tranſlated and taken up bodily into Heaven, where now he is. Gen. 5. 24. And Enoch walked with God, and he was not, for God took him, this is confirmed by the Apoſtle, Heb. 11. 5. By faith Enoch was tranſlated, that he ſhould not ſee death, and was not found, becauſe God had tranſlated him, for before his tranſlation he had this teſtimony, That he pleaſed God. And under the Law, Elijah was taken up in a fiery Chariot, 2 King. 2. 11. And it came to paſſe, as they ſtill went on and talked, that behold, there appeared a Chariot of fire, and horſes of fire, and parted them both aſunder, and Elijah went up by a whirlewind into Heaven. So Chriſt makes a third under the Goſpell, taken up to Heaven alſo.
Second Argument to prove this Doctrine, is by Propheſies in the old Teſtament, that Jeſus Chriſt was to be taken up into Heaven bodily, three propheſies, one in the 68 Pſalm, there David propheſi'd of Chriſt in the 18. verſe, Thou haſt aſcended on high, &c. Now we ſhould not have known ſo full that this had reference to Jeſus Chriſts Aſcenſion, if Paul had not expounded this, in Heb. 4. and the 14. verſe, Seeing then that we have a great high Priest that is paſſed into the heavens, Jeſus the Son of God, let us hold faſt our profeſſion. The Propheſies that were long before Chriſt was born, did declare this, that Jeſus Chriſt ſhould aſcend up into Heaven, and in the 110. Pſa. 7. verſe, He ſhall drink of the brook in the way, therefore ſhall he lift up the head; what is that? It is ſpoken of Chriſt, I will ſet him upon my right hand, firſt hee ſhall drink of the brook by the way, he ſhall crie, I thirſt upon the Croſſe, he ſhall die and be crucified, then afterwards he ſhall lift up his head, he ſhall riſe againe and aſcend up into Heaven, a full Prophecie in Daniel 7. 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 daies, and they brought him neer before him. And there was given him dominion and glory and a Kingdome, that all people, Nations and Languages ſhould ſerve him. His dominion is an everlaſting dominion, which ſhall not paſſe away, and his Kingdome, that which ſhall not be deſtroied. This cannot be ſpoken of Chriſts comming to judgement, but then the Text ſaith, he ſhall deliver them to his Father, 1 Cor. 15. But the comming of Chriſt in the clouds here, is Chriſts going up into Heaven, as it is in the 1. Acts verſe. 9. And when he had ſpoken theſe things, while they beheld, he was taken up, and a Cloud received him out of their ſight. And thus you have it by Propheſies confirmed.
Thirdly, the Doctrine of Chriſts going up to Heaven, is confirmed to you by Chriſts promiſes; Chriſt upon the earth did promiſe that he would go up to Heaven, John 6. 62. What and if ye ſhall ſee the Son of man aſcend up where he was before? In John 20. 17. Jeſus ſaith unto her, Touch me not, for I am not yet aſcended to my Father, but go to my brethren and ſay unto them, I aſcend unto my Father; and to your Father, and to my God, and your God. Chriſt did promiſe that he would aſcend, John 16. 5, 7. But now I go my way to him that ſent me, and none of you asked me, whither goest thou? Nevertheleſſe, I tell you the truth, it is expedient for you that I go away, for if I go not away, the Comforter will not come unto you, but if I depart, I will ſend him unto you. John 16. 16. A little while, and ye ſhall not ſee me, and again a little while, and ye ſhall ſee me, becauſe I go to the Father. I could quote you many Scriptures, that Chriſt promiſed he would go away.
Fourthly, the Doctrine of Chriſts going up to heaven, is confirmed by the Teſtimony of the Apoſtles, who were eie-witneſſes of Chriſts Aſcenſion. Gerrard notes, ſaying, Jeſus Chriſt did riſe inviſible, none ſaw him Riſe, the Scripture telleth you that the Souldiers that watched were aſleep, yet Chriſt gathereth all his eleven Apoſtles that they might be eie-witneſſes of his aſcenſion, that they ſaw him aſcend to Heaven, Acts 1. 9, 10. And when he had ſpoken theſe things, while they beheld he was taken up, and a Cloud received him out of their ſight. And while they looked ſtedfaſtly towards heaven, as he went up, behold, two men ſtood by them in white apparell; and ſo the Apoſtle Peter, in 1 Pet. 3. 22. Who is gone into Heaven, and is on the right hand of God, Angels and Authorities, and Powers, being ſubject unto him. So Paul tels you in Epheſians 4. 10. He that deſcended, is the ſame alſo that aſcended up far above all Heavens, that he might fill all things. So in Hebrewes 9. the Author of that book tels you, that Jeſus Chriſt is not gone into the holy place, but is gone into Heaven it ſelfe, In verſe 24. For Chriſt is not entred into the holy places made with hands, which are the figures of the true; but into Heaven it ſelfe, now to appeare in the preſence of God for us. 1 Tim. 3. 16. And without controverſy great is the myſtery of Godlineſſe, God was manifeſt in the fleſh, juſtified in the ſpirit, ſeen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. And in Mark 16. 19. So then after the Lord had ſpoken unto them, he was received up into Heaven, and ſate on the right hand of God. I take the more pains to prove this, becauſe of what ancient Hereſies there have been to overthrow this great comfortable doctrin of Chriſts going bodily into heaven, having our fleſh in heaven this very day.
Fifthly, it may be proved by the concurrent Teſtimonies of the Angels, who were witneſſes of this truth, Acts 1. 10. And while they looked ſtedfaſtly toward heaven, as he went up, behold, two men ſtood by them in white apparell. Theſe two men were Angels, the Angels did give in their concurrent Teſtimonies, that Jeſus Chriſt did goe into Heaven, and the ſame Jeſus Chriſt that did go ſhall come againe. Beloved, I know not any one point in all the Bible, that is ſo proved and ſtrengthened, as Chriſts perſonall and bodily going up to Heaven: and thus much for the ſtrengthning of you in the proof of the point. I lay that for the foundation, becauſe if the proof of it be not well grounded, then the fruit of it will not be well regarded.
Secondly, what is the reaſon that Chriſt muſt have his body and ſoul go up to heaven.
Firſt, Chriſt in his bodilie preſence muſt goe to Heaven, leſt his Diſciples ſhould be taken too much with his bodily preſence, and never look after the Communication of his Spirit. Therefore they ask Chriſt, Lord, when wilt thou reſtore the Kingdome to Iſrael? They expected that Chriſt would take away the Roman Emperour which was a heathen, and expected that he would be King himſelfe, Acts 1. 6. When they therefore were come together, they asked of him ſaying, Lord, wilt thou at this time reſtore againe the Kingdome to Iſrael? It is for this reaſon ſay Interpreters, becauſe the Diſciples ſhould not dote on Jeſus Chriſt, as to look on him as a temporall King, and look on him for a temporall Kingdome, but that they might look after the Kingdome where he is, therefore Paul hath a paſſage in 2 Cor. 5. 16. Wherefore henceforth know we no man after the fleſh, yea, though we have known Chriſt after the fleſh, yet now henceforth, know we him no more. As if he ſhould ſay, it may bee thoſe that lived in Chriſts time, that knew him according to the fleſh as a lovelie perſon; but ſaith Paul, we know him in a ſpirituall way, to look after heaven by Chriſt to look after ſalvation by Chriſt.
Secondly, Chriſt muſt be taken up into Heaven in his body to make a compenſation and a recompence to himſelfe, for his ſufferings in his body, Phil. 2. 8, 9. And being found in faſhion as a Man, he humbled himſelfe, and became obedient unto death, even the death of the Croſſe. Wherefore God alſo hath highly exalted him, and given him a Name which is above every Name. Therefore God did exalt Chriſt and raiſe him from the dead, and bring him to Heaven, becauſe he obeied to the death of the Croſſe, and took on him the form of a ſervant, Pſal. 110. laſt verſe, He ſhall drink of the brook in the way, thersfore ſhall he lift up the Head. Becauſe thou diedſt and ſufferedſt, therefore thou ſhalt lift up thy head, therefore thou ſhalt aſcend up to Heaven, Heb. 2. 9. But we ſee Jeſus, who was made a little lower then the Angels, for the ſuffering of death, crowned with glory and honor, that he by the grace of God ſhould taſt death for every man. For ſuffering of death hee was crowned with Glory and Honour, and tranſlated bodily into Heaven, that is a ſecond Argument.
Thirdly, Chriſt was taken up bodily to heaven, it was manifeſt to the world, that Chriſt was God as well as man, to manifeſt the God-head of Jeſus Chriſt, therefore taken up bodily to heaven, Eph. 4. 9, 10. Now that he aſcended, what is it, but that he alſo 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. There the Apoſtle proves that Chriſt going up to Heaven, it was an Argument that Chriſt came down from heaven; So in John 6. 62. What and if ye ſhall ſee the Son of man aſcend up where he was before? That ſhews that Chriſt was in Heaven before, therefore muſt he be God Coequall and Coeternall with God the Father, and thus you have the ſecond point diſpatched to you, ſhewing the reaſons why Jeſus Chriſt muſt go bodily into Heaven.
The third point is, I, but what benefit and comfort is that to us, that Jeſus Chriſt is now bodily in Heaven? what comfort was this to the Diſciples, that Jeſus Chriſt ſhould leave them, that he muſt go from them, unto his Fathers houſe? There are ſeven particulars that it is great ground of comfort to all the people of God that Jeſus Chriſt is gone bodily to heaven.
The firſt ground of comfort is this, Chriſts going to heaven bodily, it aſſures you of Chriſts full Triumph and compleat conqueſt over all your ſpirituall Enemies; This the Apoſtle lays down as a ground of comfort upon Chriſt Aſcenſion, Eph. 4. 8. Wherefore he ſaith, when he aſcended up on high he led captivity captive, and gave gifts unto men. That is, the Devill and ſin that carried you captive; Chriſt by his going up to heaven hath led them captive, that is, hath led your ſpirituall enemies that carried you captive: Chriſt alluded to the cuſtome among the Romans, when the Roman Conquerour rode to the Capitol of Rome to rejoyce in his victory over his enemies, the Conquerour did uſe to tie his Captives to the Chariots wheels; So Chriſt did carry his captives by his wheeles as it were, he led captivity captive; Coloſ. 2. 15. And having ſpoyled Principalities and powers, he made a ſhew of them openly, Triumphing over them in it. So that beloved here is one great comfort, that Chriſt by going up to heaven doth manifeſt and declare to all the world that he hath overcome the Grave, Death, Devill, and Sinne.
Secondly, Chriſts going bodily to heaven, It is a pledge to you that Chriſt will one day bring your bodys to heaven I go to heaven that I may receive you to my ſelf, that you may be bodily in heaven where Chriſt is. In Joh. 14. 19. Yet a little while, & the world ſeeth me no more, but ye ſee me, becauſe I live, ye ſhall live alſo. As if he ſhould ſay, wel, I muſt leave you, and I muſt goe to Heaven before you, but becauſe I live in heaven, and live there bodily you ſhal alſo live with me in heaven with your bodies, Tertullian doth make this uſe of it to comfort the Chriſtians in his dayes, ſaith hee, Jeſus Chriſt did carry our fleſh into heaven with him, and he is of our fleſh and of our bone; Now ſaith Tertullian, Jeſus Chriſt hath carried fleſh into heaven, and this is a good pledge unto us that our fleſh ſhall be in heaven where Chriſt is alſo. Therefore O fleſh and bloud doe thou rejoyce, that haſt poſſeſt heaven in Chriſt already. And Chriſt would be imperfect in heaven, ſhould not the bodies of beleevers come there alſo, becauſe he lives in heaven, you ſhall live there alſo.
Thirdly, Chriſts going bodily to heaven, it is a ground of comfort to you in this, becauſe Chriſt is gone bodily into heaven, to performe and accompliſh his Sacerdotall Office, that is as a high Preiſt, hee is now in heaven to performe the Office of a high Prieſt to make interceſſion to God his Father in your behalfe, that your ſinnes might be pardoned, that your ſoules might bee ſaved, that your bodies might he raiſed, and received into heaven with him in Glory, Heb. 9. 24. For Chriſt is not entred into the Holy places made with hands which are the Figures of the true, but into heaven it ſelfe now to appeare in the preſence of God for us. Chriſt is entred into the very heavens, that he might appeare before God for us, ſo in Heb. 7. 26. For ſuch an high Prieſt became us who is holy, harmeleſſe, undefiled ſeparate from ſinners, and made higher then the heavens. It became us to have a high Prieſt in Heaven. Therefore obſerve, though it was a great benefit to the Diſciples to have Chriſts bodily preſence▪ yet Jeſus Chriſt could never have fulfiled the office of the Prieſt-hood to make interceſſion for all the Elect, if Chriſt had not gone bodily into heaven. Will you obſerve one Text in Heb. 8▪ 4. For if he were on earth hee ſhould not be a prieſt, ſeeing there are Prieſts that offer gifts according to the Law. Chriſt muſt goe to heaven and there hee is a Prieſt; now if hee were upon the earth hee could not be a Prieſt for us, therefore we have great advantage by CHRISTS going into heaven. O beloved, then looke on this as a great comfort, that our Lord Jeſus Chriſt is now in heaven in his body, fleſh and bloud, appearing before God, making Interceſſion for all his people; this was typified out under the Law, Exod. 28. 9, 10, 11, and 12. verſes. And thou ſhalt take two Onix stones, & grave them on the names of the children of Iſrael. Six of their Names on one ſtone, and the other ſix Names of the reſt on the other ſtone, according to their Birth. With the work of an ingraver in ſtone, like the ingravings of a ſignet ſhalt thou ingrave the two ſtones, with the names of the children of Iſrael, thou ſhalt make them to be ſet in Ouches of Gold. And thou ſhalt put the two ſtones upon the ſhoulders of the Ephod, for ſtones of memoriall unto the children of Iſrael: And Aaron ſhall beare their names before the Lord, upon his two ſhoulders for a memoriall. This is a type of Jeſus Chriſt our high Prieſt, who is gone into that which is ſo in it ſelfe, the Holy of Holieſt and there he hath not onelyonly the names of al the elect of God throughout the world on his breaſt, but hath them in his heart, and there he makes interceſſion for them to his father. This is a third ground of comfort that they have of Chriſts going bodily into heaven.
A Fourth ground of comfort you have by Chriſts going into Heaven is this, That Jeſus Chriſt is gone into heaven to convey to you a fuller communication of the gifts and graces of his ſpirit, which was beſtowed on his people whileſt he was upon the Earth, Epheſ. 4 ver. 8. Wherefore he ſaith, when he aſcended up on high, he led captivity captive, and gave giftes unto men. It is an alluſion to the Roman cuſtome, that when the conquerour rode in Triumph towards the Capitoll; he did not onelyonly lead the Priſoners, by the Charet wheeles, but likewiſe ſcattered mony to the Spectators that ſaw him ride along in triumph: ſo the Lord Jeſus Chriſt having by his Aſcenſion ſpoiled death and the Devil; thus Jeſus Chriſt doth caſt his gifts unto men, diſpenſeth his graces in a greater meaſure into the hearts of his people; not that we are to run into the Soci…ian errour, becauſe of this text they gather that before Chriſts Aſcenſion into heaven there was no ſaving gift of the ſpirit, and they ground it on that text, Ioh. 7. ver. 38, 39. He that believeth on me as the Scripture hath ſaid, out of his belly ſhall flow rivers of living water. But this ſpake he of the ſpirit, which they that beleeve on him ſhould receive, For the Holy Ghoſt was not yet given, becauſe that Jeſus was not yet glorified. The Holy Ghoſt was not yet given, becauſe that Jeſus Chriſt was not yet glorified, but this Text is not to be taken ſimply, then it will follow that Abraham, Iſaac and Jacob had not the ſpirit, and then they could not bee in Heaven, but the meaning is, that the gifts of the Holy Ghoſt in that abundant meaſure was not given, becauſe Chriſt was not yet aſcended; Chriſt did reſerve the full giving of the Holy Ghoſt to the time of his Aſcenſion, and untill he was glorified; therefore the Apoſtles ſoon after his aſcenſion received the Holy Ghoſt in a greater meaſure then was given to the people of old: and beloved, not onelyonly gifts, to bring you to Heaven, but alſo Miniſteriall gifts, to qualifie men fit for the Miniſtery, you are to looke on this alſo as the fruit of Aſcenſion, Epheſians 4. 10, 11, 12. verſ. He that deſcended, is the ſame alſo that aſcended up far above all heavens, that he might fill all things. And he gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors and Teachers; For the perfecting of the Saints, for the work of the Miniſtery, for the edifying of the body of Christ. So that you are to looke upon not onelyonly your own Chriſtian gifts, whereby God brings you to Heaven, but all Miniſteriall gifts are the fruits of Chriſts going to heaven.
Fifthly, Chriſt is gone to Heaven, It is to comfort us in this, that Chriſt being bodily in Heaven it might make thee holy and bold and fiducially confident when ever thou comeſt to God in prayer, when thou doſt come to God in prayer, come to him as one that hath Jeſus Chriſt at his Right hand in Heaven preſenting thy prayers to God for thee, obſerveth it comfortable advice given, Heb. 4. 14, 16. Seeing then that we have a great high Priest, that is paſſed into the Heavens, Jeſus the Son of God, let us hold fast our profeſſion, Let us therefore come boldly unto the Throne of Grace, that we may obtaine mercy and finde grace to help in time of need. Jeſus Chriſt being in Heaven it ſhould work a holy boldneſſe in us to keep out fear and diſtruſt when thou prayeſt; becauſe we have an high Prieſt that is paſt into the higheſt Heavens, Jeſus the Son of God. Who would not come boldly to the Court when he knows that the Kings Eldeſt Son is his friend, and is aſſured of his love, that he will intercede for him to his Father? Jeſus Chriſt is the King of Heaven, the eldeſt Son, and he is bound by office to repreſent all our ſupplications and make Interceſſion for us.
Sixthly, that Chriſt is gone bodily into Heaven, it may be of comfort, that yet he hath the ſame relation towards a Beleever, which he had to them whileſt he was upon the Earth. When hee was on the Earth Chriſt did ſay, go tell my Brethren that I am to aſcend, and after he was taken up into heaven, he cals them his brethren. Heb. 2. 11. For both he that ſanctifieth, and they who are ſanctified are all of one, for which cauſe he is not aſhamed to call them brethren. Though Chriſt was crowned with glory and gone up to Heaven, yet he was not aſhamed to call beleevers brethren; Now in Heaven Chriſt is thy God there, and Chriſt is thy Father there, Chriſt is thy Prince there, and Chriſt is thy friend there, and this may adminiſter much comfort to thee that Jeſus Chriſt retaines the ſame relation now hee is in Heaven, that he had with thee in the world; therefore Iob could ſpeak in a viſion, I know that my redeemer liveth, I know my Kinſman liveth, (for ſo the word ſignifieth) I know my kinſman liveth. Chriſt did call his Diſciples Brothers when he was in the fleſh, and ſo he calleth them brothers now he is in heaven. Suppoſe thou art a poor woman that doſt marry a man that is mean and poor in the world, why ſuppoſe this man ſhould come to the dignity of a King, it would be a great comfort to thee that thou who waſt but a beggar art now become a Kings wife; ſo though thou art mean, in the world yet Jeſus Chriſt doth preferre thee to be his brother.
Seventhly and laſtly, it may ſerve for comfort in this regard, that Chriſt is gone to Heaven for this very purpoſe, to prepare Heaven for thee; I goe to prepare a place for you Heb. 6, 20. Whither the foreruner is for us entred, even Jeſus made an high Prieſt for ever after the order of Melchiſedec. Chriſt is our forerunner, gone to Heaven for us, Chriſt did not onelyonly dye for us, but Chriſt did go to heaven for us, Heb. 10. 19, 20. Having therefore brethren, boldneſſe to enter into the hol…eſt by the bloud of Ieſus; By a new and living way which hee hath conſecrated for us, through the vaile, that is to ſay, his fleſh; That is, having hopes to come to enter into Heaven by the bloud of Chriſt, through Chriſts fleſh as dying on the Croſſe. And thus much be ſpoken for the Doctrinall part of this point, the point was this, That Chriſts Aſcenſionor going up bodily to Heaven is a ground of great comfort to Gods people whileſt they live here upon the Earth.
I ſhall now draw out ſome inſtructions from ſome circumſtances in Chriſts going to heaven. There are five circumſtances from which you may gather ſome inſtruction.
Firſt, from the time when Chriſt did leave the world and aſcend up to goe to Heaven, if you read the Evangeliſts they will tell you it was abote the 33 year of his Age, he left this world and goeth up to Heaven. Learn thus much from thence, that if Chriſt would leave the world in the flower of his Age, a young man, then this ſhould be faſtened to the Meditation of you young men, that you ſhould not have your hearts too much glued to the world, to hanker after a long life. Suppoſe God ſhould take thee away now in the flower of thy age, bee willing and ſubmiſſive, for God tooke Chriſt away ſo.
Secondly, you may learne ſome what from the place whence Chriſt did aſcend, it is very obſervable: It was Mount Olivet, Acts 1. 12. Then returned they unto Ieruſalem from the mount called Olivet, which is from Ieruſalem a Sabbath days Iourney. Luke ſaith, it was from Bethany, Luke 2. 50, 51 And he led them out as far as to Bethany and he lifted up his hands and bleſſed them. And it came to paſſe while hee bleſſed them, hee was parted from them, and carried up into heaven. It was all one, but there is much of Gods minde in this, of all places in the world Chriſt did make choyce of Bethany by Mount Olivet to go up to heaven: Beloved, the reaſon was, becauſe that was the place where Chriſt was taken when Judas came with the Scribes and Phariſees to apprehend him; from that place he was taken to be crucified, and ſeeing it was from that place, he would make choyce of that place from whence hee would take his riſe to go up to Heaven foreign of foreign Bethany in Hebrew, ſignifies a houſe of affliction; Chriſt made that which was the houſe of his affliction that Bethany to be the place of the tranſlation of him into glory. I would give you thence to note, that God doth oftentimes make our ſufferings to be Inlets to our glory. So it was with Chriſt, from Bethany hee was taken a Priſoner, and from that place hee would aſcend up into Heaven, ſo if you ſuffer with him, you ſhall alſo bee glorified with him, you may be carried to Heaven ſometime in ways of ſharpe afflictions, therefore be not daunted at perſecution, for the Lord makes Bethanics, the houſes of our afflictions to have a trapdoore in them to let us into our Father Manſion.
Thirdly, from the circumſtance in Chriſts aſcenſion, that juſt as Chriſt did aſcend, hee was ſpeaking to his Diſciples things that did appertaine to the Kingdome of God, and as he was bleſſing of them, he was taken up before their eyes. Acts 1. 9. And when he had ſpoken theſe things, while they beheld, he was taken up, and a Cloud received him out of their ſight; Whileſt he was bleſſing of his Diſciples, and whileſt he was ſpeaking to them things appertaining to the Kingdome of God, hee was taken away. I would give you this note from thence, that when you come towards the time of your departure out of this world, make Chriſt your example; Chriſt as hee was going away, he ſpake of things appertaining to the Kingdome of God; ſo let your hearts be full fraught with Divine contemplation, do you leave good counſell behinde you when you come to dye, that ſo ſome body may ſay, theſe are the laſt words of a dying Friend. I might extend this example of Chriſt before his departure out of the world, unto Maſter of families, that when you; come towards your end, leave good counſel behind you; Let not your ſpeech be filled about worldly affairs, but let them bee ſetled before, but leave good counſell with your children. Jacob when he was to die, he called all his children about him & gave good counſel unto them & bleſſed them. Likewiſe David 1 Chron. 28. 9. And thou Solomon my Son, know thou the God of thy Father, & ſerve him with a perfect heart, and with a willing minde; for the Lord ſearcheth all Hearts, and underſtandeth all the imaginations of the thoughts, if thou ſeeke him, hee will be found of thee, but if thou forſake him, hee will caſt thee off for ever. And thus wee ſee in the inſtances of Iſaac, and many other Servants of God, Moſes to Joſhua when he was to dye, I, but eſpecially take Chriſts example, that when you are to leave the world, you may have your minds poſſeſſed with nothing elſe but with things appertaining to the Kingdome of God, as Chriſt was.
Fourthly, there is inſtruction to be gathered from the manner of Chriſts leaving the world, the manner was in Act. 1. 9. And when he had ſpoken theſe things, while they beheld, hee was taken up, and a cloud received him out of their ſight, they ſaw him by degrees aſcend into Heaven, this muſt not paſſe our Meditation, that a cloud ſhould take Jeſus Chriſt out of our ſight, it is for a reliefe to your Meditations, that when you ſee the clouds, to thinke that theſe clouds that I ſee hover in the Heaven, they are Chriſts Chariot that did once carry him to Heaven, and they are the chariots that ſhall carry Jeſus Chriſt to judg the world; O labour to have your Meditations on Divine things, he went up in a cloud, therfore the clouds are called Gods Chariots.
Fifthly, note that circumſtance in Chriſts aſcenſion, that he would call all his Friends about him, it is expreſly ſaid all the eleven Apoſtles were with him, Acts 1. And an Interpreter doth think that there was an hundred and twenty with Jeſus Chriſt, when he aſcended up into Heaven, and he gathered it from Acts 1. 15. And in thoſe days Peter ſtood up in the midſt of the Diſciples, and ſaid, the number of names together were about an hundred and twenty. Now learned men doe thinke that there was an hundred and twenty that did ſee Jeſus Chriſt aſcend up to heaven, it is clear that there were the eleven Apoſtles there, and if this be ſo that Chriſt gathered about him, his friends, when hee was to leave the world, I gather thence, that when you are drawing towards your end and departing out of the world; Labour to have your friends about you that you might give them the advice of a dying friend, and it is a great bleſſing for to dye amongſt your friends; Chriſt before that he would goe up to Heaven and leave the world, hee would have his friends about him, and then he was taken up from them.
I now come to draw out more practicall application of this point. If it be ſo that Chriſts going up bodily into Heaven bee a ground of ſuch great comfort unto the people of God upon Earth, the uſe that I ſhall draw, it ſhall be to deduce four doctrinall and four practicall inferences from this point.
Firſt, this point confuteth the opinion of the Selucians and Hermiani that hold that Chriſts Body is not in heaven, but that it is in the beautifull and ſplendent body of the Sun, and they ſay, that is the reaſon the Sun doth caſt ſuch a glorious light, o're that the Moon doth; and truly this old Hereſie is again revived amongſt us, and I have ſeen it in a booke called Divine Light, when indeed it is nothing but darkneſſe; but Chriſt is above the Sun, Chriſt is above all the viſible Heavens: Chriſt ſits in the third Heaven as Paul calls it; therefore if Chriſts Body bee gone into Heaven, they are in an errour.
Secondly, this point will confute thoſe who hold that Chriſts Body hath been on Earth, ſince his aſcenſion into Heaven; ſome in Germany held, that they were the very Chriſt, and thus in King Henry the Eights days, there was one held that hee was the Chriſt, and his ſide was pierc'd and there was the print of Nayles ſeen in his hand, &c. I, but if men ſay, lo here is Chriſt, and there is Chriſt, believe them not, for Chriſt was never on the Earth ſince his aſcenſion.
Thirdly, that Chriſts Body is now in heaven, it overthrowes the Doctrine of the Popiſh Religion touching Tranſubſtantiation, or the reall preſence, that Jeſus Chriſt is bodily preſent at the Sacrament, ſay the Papiſts, we bodily eat Chriſts fleſh and drinke Chriſts bloud, that Chriſt is as bodily preſent at the Sacrament as hee was on the Croſſe; If there were no other argument to overthrow this opinion but this, that the body of Chriſt is now in Heaven, it were enough, then that opinion of Tranſubstatiation is hereby confuted, Chriſts body cannot be in Heaven, and on the earth both at one time.
Fourthly, the aſcenſion of Chriſt, it overthrowes the opinion of the Carpacratiami that hold, that onelyonly his ſoule did goe to heaven, and his body periſhed as others; and this cannot be, for the Diſciples ſaid that they ſaw Chriſt aſcend, and this muſt bee his body, for they could not ſee his ſoule, for the ſoule is a ſpirit. Now you ſee the reaſon why I ſpent ſo much time in the morning in giving you many Texts of Scripture to prove this point: becauſe there are ſo many Hereticks that doe oppugne this Doctrine of CHRISTS Aſcenſion. I now come to give you three or four practical deductions.
Firſt, is Chriſts body now in heaven? then I infer; O thou that canſt lay a well-grounded clayme for an intereſt in Jeſus Chriſt: O be not thou afraid to dye, becauſe thy Chriſt is in heaven, and when thou dieſt, death is but a Trap-doore to let thee into endleſſe joy where Chriſt is, why ſhould wee bee as children to looke on death as a Bugheare, but looke upon death as being a paſſage unto thy fathers houſe, as being a Trap-doore to let thee in where Jeſus Chriſt is, Gen. 45. 25▪ 27. And they went up out of Egypt, and came into the Land of Canaan, unto Jacob their father, and they told him all the words of Joſeph which hee had ſaid unto them, and when hee ſaw the waggons which Joſeph had ſent to carry him, the ſpirit of Jacob their father revived. Did Jacob rejoyce to ſee a waggon or a chariot that would carry him into Aegypt to ſee his Son Ioſeph, and wilt not thou rejoyce to think that death is a chariot to carry thee to Jeſus Chriſt, to carry thee to heaven? O therefore let not thy heart bee troubled to dye, becauſe death is but a chariot to carry thee to heaven? Is Chriſt gone into heaven?
Then ſecondly, labour thou whileſt thou liveſt on the earth to aſcend to Chriſt in divine and holy Ejaculations and Meditations. Is Chriſt in heaven? then why ſhould not thy heart be where thy head is, why ſhouldeſt thou bee grovelling on the earth ſeeing thy Chriſt is now in heaven? It is a ſpeech of Chriſt, Canticles 3. 6. Who is this that cometh out of the wilderneſſe like Pillars of ſmoke perfumed with Myrrhe and Frankincenſe, with all powders of the Merchant? Thou ſhouldeſt aſcend up to Chriſt though thou beeſt in trouble in the Wilderneſſe of this world; O aſcend up to Chriſt in Holy Meditations; this uſe the Apoſtle makes of it, Coloſ. 3. 1. If yee then bee riſen with Chriſt, ſeeke thoſe things which are above, where Chriſt ſitteth on the right Hand of God. The argument is, where Chriſt ſits at the right Hand of God, ſet your affections there: and ſo in Phil. 3. 20. For our converſation is in heaven, from whence alſo wee look for the Saviour, the Lord Ieſus Chriſt. Chriſt is in heaven, there…ore our converſation muſt bee where our head is. It is a notable Text, Mat. 24. 28. For whereſoever the Carkaſe is, there will the Eagles be gathered together. That Chriſt is in heaven it ſhould make you aſcend in your hearts heavenward; It is true, there are ſome that wreſt theſe words, and give this ſenſe of them, that they make the carkaſe to be the Jewes, and the Eagles to be the Romans, becauſe the Romans did uſe the Eagle in their Banner and Enſigne of War, therefore they ſay, where the Jewes were the Romans ſhould come▪ though this was a truth, yet not the ſcope of the Text, it is generally overthrown by moſt Interpreters; but Gerrard doth chiefly referre theſe words to the day of judgement, where the carkaſe is thither will the Eagles reſort, that is, where Jeſus Chriſt is in heaven, as the Eagles doe follow after the carkaſe to feed upon that, ſo the people of God ſhall be gathered about Jeſus Chriſt, and this I doe confeſſe is the chiefe ſcope of the place, and doe beleeve it is the chiefe intendment of the holy Ghoſt: but Gerrard hee makes another uſe of it too, and referres it to the power and efficacy of the Goſpell in this life; Chriſt is now in heaven, ſaith Gerrard▪ and the Goſpel ſhal be ſo powerful on men in the world, that it ſhal make men as eager to come after Chriſt into heaven as the Eagle is after the prey.
Thirdly, I inferre hence, that before you preſume to apply the benefits and the comforts of Chriſts aſcenſion into heaven: labour to feele in your own hearts the efficacy of Chriſts Death and aſcenſion, every man applies the benefit of Chriſts Death and Reſurrection, and Chriſts aſcenſion before they find the efficacy of his Death, & the efficacy of his reſurrection. It is the Apoſtles word, ſaith he, I labor to find the power of his reſurrction; ſo do you labor to find the power of his Death and the power of his aſcenſion, before you find the comfort of it; It is to make thee leſſe Earthly-minded, more paſſionately eager, and importunatly earneſt after the Lord Ieſus Chriſt: doſt thou feele the power of the aſcenſion to make thee more heavenly minded, and leſſe earthly minded; O labour to feele the efficacy and power of it, elſe I might ſay to you as Iacob ſaid to his mother in Geneſis 28. 12. My father peradveuture will feele mee, and I ſhall ſeeme to him as a deceiver, and I ſhall bring a curſe and not a bleſſing. Nay, without peradventure God will feele and try whether you are the men or no that have right to the bleſſing; that ſhall have any reall advantage and benefit by Chriſts Death, by Chriſts aſcenſion. God will try whether you doe not ſeek to deceive your Souls and deceive God himſelfe; if ſo, you will rather have a curſe then a bleſſing, if you ſeeke to apply the comfort of Chriſts aſcenſion, before you feele the efficacy of it on your own hearts.
Queſ How did Chriſt aſcend?
Anſw. 1 Firſt, Chriſt went to heaven viſibly, in Act. 1. It was no tranſient glance of the Eye, but they ſtedfaſtly beheld Jeſus Chriſt, they ſaw him when he went away. Again,
Secondly, Chriſt went to heaven bodily: therefore thoſe doe erre that hold that onelyonly his ſoule did go to heaven, and his body periſhed as other do.
Thirdly, hee went to heaven locally, hee aſcended locally, there are ſome men that hold, that every place is heaven where God is, that is a truth; but heaven is a diſtinct place from the Earth and Hell, Chriſt had a mutation of place from the Earth to the third Heaven, therefore ſaith hee, the earth ſhall hold me no more.
Fourthly, hee did aſcend into heaven powerfully; Indeed other men went to heaven bodily, not by their own ſtrength, but it was by a borrowed ſtrength▪ Elias had a fiery chariot to carry him to heaven, but Chriſt had none, for he went to heaven by his own ſtrength.
Laſtly, Chriſt went to heaven eminently and ſingly; There are three bodies in heaven, there is the bodie of Enoch, the body of Elias, and the body of Chriſt, all elſe in heaven are onelyonly Saints and Angels; Enoch went to heaven bodily as a type of Chriſts aſcenſion before the Law, and Elias unde the Law and Chriſt under the Goſpell. Divines ſay, that this ſhewes there was ſalvation by Chriſt before the Law▪ and ſalvation by Chriſt under the Law, and ſalvation by Chriſt in the time of the Goſpell, but there is difference between their going to heaven,
Firſt, Enoch and Elias went to heaven, but they did not die and riſe from the dead, and then aſcend into heaven, but firſt Chriſt dyed, and then Chriſt was raiſed out of the Grave, and then within forty daies hee did aſcend into heaven, there was one difference. Again, they did not aſcend to heaven by their own ſtrength, but by the power of God, they did aſcend into heaven, but we have got no good by their aſcenſion, no benefit nor merit accrues unto us by their being in heaven, but there is great benefit redounding to us by Chriſts being in heaven, for ſaith Chriſt, I goe to Heaven to prepare a place for you.
Again, Enoch went to heaven, but he could not give the ſpirit, ſo Elias went to heaven but hee could not give the ſpirit; I, but our Lord Ieſus Chriſt hee is gone bodily into heaven, hee hath aſcended up on high, and hath given gifts unto men.
Again, they went to heaven, ſaith Polanus, onelyonly as Citizens of heaven; but Chriſt went to heaven as the Lord of heaven, who is there in his body and in his perſon, and theſe are the ſhort and tranſient hints that I have given you on the firſt part of my Text.
I come now to the ſecond thing in the Text, to the benefit that believers have by Chriſts going bodily into heaven; I go to prepare a place for you.
Doct. 2 The obſervation is this; the fruit and benefit that all the Elect of God have by Chriſts going into heaven, is to prepare a place for them there, I go to prepare a place for you. Now in the handling of this Doctrine there are three particulars.
Firſt, I ſhal ſhew you in what ſenſe Chriſts going bodily into heaven prepares heaven for believers,
Secondly, I ſhall ſhew you how can this ſcripture ſay, that by Chriſts Aſcenſion heaven was prepared for us, when other Scriptures ſay, that heaven was prepared for us, from the beginning of the world.
Thirdly, whether did the Patriarks and righteous holy men of God, that lived before Chriſts aſcenſion goe into heaven, whither went they when they dyed; therefore the Church of Rome gather from this Text, that before Chriſt went to heaven, there was none went into heaven, but all went into a place called Limbus Patrum.
Firſt, in what ſenſe may it bee ſaid, that Chriſt by his going into heaven prepares a place for believers there? I anſwer in theſe three regards Chriſt by going into heaven prepares a place there.
Firſt, By way of Repreſentation, Chriſt is not gone to heaven as other men, as a ſingle and a private perſon; but Chriſt is gone into heaven as a common and a publique perſon; Chriſt is gone up to heaven with fleſh and blood, and with our natures hee is gone to heaven, and hee is gone there as a Repreſenter of all the Elect; Jeſus Chriſt is gone to heaven repreſenting the perſons of the Elect of God upon the earth. Hence it is that you have a paſſage, Eph. 2. 6. And hath raiſed us up together in heavenly places into Jeſus Chriſt. Wee are not in heavenly places, wee are in earthly places, but we doe ſit in heaven; becauſe Chriſt is now in heaven, hee being gone to heaven as a common and a publique perſon, a Repreſenter of all the elect, Heb. 6. 20. Whither the forerunner is for us entred, even Jeſus, made an high Prieſt for ever after the order of Melcheſodec. Hee did not goe there for himſelfe, but for us. Chriſt did dye as a publique perſon repreſenting all the elect of God, and Chriſt did goe to heaven as a publique perſon, and hath taken poſſeſſion of heaven in our ſtead; Chriſt keepes our inheritance there, ſaith Grotius, Chriſt is ſaid to prepare a place for us in heaven, juſt as a company of Travellers, when they are going a journey; they ſend one man before to be their harbinger to take up lodging in the Inne, and make proviſion for them againſt they come to the Inne, our Lord Jeſus Chriſt is gone to heaven before to prepare a place for the elect there.
Secondly, Chriſt prepares a place for the elect by way of interceſſion, Heb. 9. 24. For Chriſt is not entred into the holy places made with hands, which are the Figures of the true, but into heaven it ſelfe, now to appeare in the preſence of God for us. That as the Prieſt under the Law, when hee went to the holy places hee had the names of all the Tribes on his breaſt, ſo the Lord Jeſus Chriſt our great high Prieſt, having the Names of all the elect not onelyonly on his breaſt but in his heart, prayeth to his Father that we might come there, and this Interceſſion is another way that heaven is prepared for the elect.
Thirdly, Chriſt is ſaid to prepare heaven for us by way of Operation in us, hee prepares heaven for us by preparing us for heaven, and this is the ſence that Auſtin gives of theſe words. Jeſus Chriſt prepares a Manſion for us in heaven, when hee prepares us the Inhababitants for heaven, here is the great evidence for heaven: are your hearts prepared? then you may bee aſſured that heaven is prepared for you, Col. 1. 12, 13, 14. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in Light; who hath delivered us from the power of darkneſſe and tranſlated us into the Kingdome of his deare Son. In whom wee have Redemption, through his blood, even the forgiveneſſe of ſins. An unconverted man is not a meet man for heaven, now when Chriſt makes you meet for heaven, hee then prepares a place for thee, 1 Peter 1. 3, 4, 5. Bleſſed be the God and Father of our Lord Ieſus Chriſt, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Reſurrection of Ieſus from the Dead, to an Inheritance, incorruptible and undefiled, and that fadeth not away, reſerved in heaven for you▪ Who are kept by the power of God through Faith unto Salvation, ready to bee revealed in the laſt time. So that beloved if you be kept for heaven, and made meet for heaven, that is a demonſtration that heaven is prepared for you.
I now come to the ſecond Quere, which is this: how can this ſcripture ſay that by Chriſts aſcenſion Heaven is prepared for us, when other Scriptures ſay that heaven was prepared for us from the beginning of the world? Mat. 25. 34. Then ſhall the King ſay unto them on his right hand; Come ye bleſſed of my father, inherit the Kingdome prepared for you from the foundation of the world: Now if a Kingdome was prepared for them from the beginning of the world, how doth this Scripture appropriate a preparing of the Kingdome of Heaven onelyonly from the aſcenſion of Chriſt? Divines do anſwer, that you muſt diſtinguiſh between the decrees of God, and the clear manifeſtation and full execution of thoſe decrees. Now if you reſpect the decrees of God, then the Scripture is true, that the Kingdome of heaven is prepared from the beginning of the world, for the decree and purpoſe of God was, before the world was, that the elect ſhould have heaven as an Inheritance, but if you expect the clear manifeſtation of it, then it was not till Jeſus Chriſt Aſcended, and the diſtinction this Scripture allows of, eſpecially in the point of Juſtification, in this point the Scripture doth clear this diſtinction, Heb. 9. 8. The Holy Ghoſt this ſignifying, that the way into the holieſt of all was not yet made manifeſt, while as the firſt Tabernacle was yet ſtanding. The meaning is this, that the way to Heaven it was not manifeſt to the Jewes whileſt their Tabernacle ſtood, that is, whileſt their Leviticall Ceremonies were in uſe, the way to heaven was not manifeſt, the godly went to heaven before Chriſts time, but it was not manifeſted, for the common ſort of the Jews did not underſtand that by Jeſus Chriſts Paſſion and Aſcenſion they muſt come to heaven; therefore the Apoſtle ſaith, the way to the holieſt of all was not yet manifeſted whileſt their firſt Tabernacle ſtood; So my Text is true that heaven was prepared for believers by the Lord Jeſus Chriſt his aſcenſion.
The third Quere is this, but you will ſay, if Chriſt by his aſcenſion into heaven did prepare heaven for believers; then what became of all the people of God and holy men of God under the old Teſtament? whither went they?
The Jeſuites raiſe the difficulty from the Text. They ſay that before Chriſt aſcended none did goe to heaven, therfore they make Abraham, Iſaac, and Iacob, with all the Patriarkes and all the holy men of God, to be in the place called Limbus Patrum, which was for the good men till Chriſts aſcenſion; Then there is Limbus Infantum, a place of receipt of Infants. Then there is Purgatory for men guilty of groſſe ſins, heaven and hell they concurre in to be a truth; Limbus Patrum, ſay they, was the place to receive all the good men till Chriſts aſcenſion, and then Chriſt tooke them all into heaven; Proteſtant Divines do take a deale of paines to vindicate this Text.
If you will aske me what is become of the Patriarkes and all good men of old before Chriſts going into heaven, how can they come to heaven if heaven be prepared by Chriſts aſcenſion?
Firſt, I may ſay that of Chriſts aſcenſion, as Gerrard doth of Chriſts Paſſion;Beneficia Chriſti valent non ſolum antrorſum ſed retrorſum. Ger. loc. com. the Death of Chriſt it was availeable before it was in being, ſo I may ſay of Chriſts Aſcenſion, that it was availeable before it was in being. Gerrard hee hath another paſſage, that the benefits wee have by Chriſt, they are not onelyonly to bee reſtrained to ages that are to come after Chriſt, but to looke backward to all ages before Chriſt. Revel. 5. 9. And they ſung a new Song, ſaying; Thou art worthy to take the Booke and to open the Seales thereof, for thou waſt ſlaine, and haſt redeemed us to God by thy Blood, out of every Kindred, and Tongue, and People, and Nation. Not onelyonly the Lambe ſlain decretively in Gods decree, nor onelyonly is the Lambe ſlaine Typically in the ceremoniall Sacrifices, but alſo vertually, that there was vertue in Jeſus Chriſt, that all the Godly Jewes had vertue by CHRISTS death; there is my firſt Anſwer.
Secondly, obſerve this; that the Scripture doth not ſay that Chriſt by going up to heaven did open heaven for us, he being our Mediator ſitting at Gods right hand in heaven, heaven was opened before, but not ſo fully adorned as it was by Chriſts aſcenſion, Heb. 9. 8. The holy Ghoſts this ſignifying, that the way into the holieſt of all, was not yet made manifeſt, whilest the Tabernacle was yet ſtanding. The Grecians doe obſerve, that Chriſt doth not uſe a word that ſignifies to open a thing that is ſhut, but to open clear, and manifeſt a thing that is obſcure, it was open before.
Thirdly, againſt the Jeſuits conceit of Limbus Patrum there are cleare paſſages in the Scripture and undenyable reaſons drawn from the Scripture that doth prove beleevers under the old Teſtament went to heaven before CHRISTS aſcenſion; As in Luke 16. 22. And it came to paſſe that the begger dyed, and was carried by the Angels into Abrahams Boſome: the Rich man alſo dyed, and was buried. Hee lived two thouſand years and more before Chriſt was borne, heaven is called Abrahams Boſome, and the elect that dyed are ſaid to goe into Abrahams Boſome, and Eliah and Enoch are in heaven Heb. 11. 5. By Faith Enoch was tranſlated, that he ſhould not ſee death and was not found, becauſe God had tranſlated him. in the 16 verſe. but now they deſired a better Countrey, that is heavenly, wherefore God is not aſhamed to be called their God, for hee hath prepared for them a City. Hee is aſhamed to bee their God, therefore they have a City prepared for them by God, that likewiſe, Lazarus was ſaid to be carried by Angels into Abrahams Boſome, this was before Chriſt dyed: then frequent Scriptures there are, touching Chriſts tranſfiguration, that when Chriſt was taken up, that hee ſaw Moſes and Elias, from thence Divines gather that they muſt bee in Heaven. There are foure undeniable Reaſons wil prove that the godly before Chriſts Aſcenſion they went to Heaven.
Firſt, it appears by this, becauſe it is ſaid, that thoſe that were carried to heaven they were carried to Heaven by the Angels, the Angels carried Lazarus into Abrahams Boſome; now certainly Angels are not in Limbus Partum, Luk. 16. 22. Againe if the Beleevers of old ſhould not goe into Heaven, the Death and Merits of Chriſt would bee extenuated Heb. 13. 8. Jeſus Chriſt the ſame yesterday, and to day and for ever. Hee was the ſame yeſterday, that is, before he was borne hee was of uſe then, as well as to after time.
Againe, if the Soules of wicked men bee in Hell before Chriſts time, then the Soules of Godly men muſt bee in Heaven before Chriſts time, that muſt clearly follow by the Rule of contraries; now that wicked men went to Hell is cleare, Jude 7. Even as Sodom and Gomorrah, and the Cities about them, in like manner giving themſelves over to Fornication, and going after strange fleſh, are ſet forth for an examples ſuffering the vengeance of eternall Fire. They went to Hell before Chriſts time, therefore it muſt follow clearly that the elect muſt go to Heaven before Chriſts time.
Fourthly, there is the very ſame reaſon why Believers ſhould goe to Heaven before Chriſts Aſcenſion, as there is why they ſhould goe to heaven after Chriſts Aſcenſion, becauſe Beleevers under the old Teſtament, they had the ſame Goſpell preached to them as now wee have, and they had the ſame Spirit, the ſame Faith, and under the ſame Covenant, and therefore why muſt not they go to the ſame place? I ſhall clearly prove this unto you. Firſt▪ they had the ſame Spirit and the ſame Faith that we have, and this is laid down by the Apoſtle, in 2 Cor. 4. 13. We having the ſame Spirit of Faith, according as it is written, I beleeved and therefore have I ſpoken, wee alſo beleeve and therefore ſpeak; and they with us had the ſame juſtifying Faith. Their circumciſion was a ſigne of righteouſneſſe by Faith. And then againe, they had the ſame Goſpel that we have, Heb. 4. 2. For unto us was the ſame Goſpell Preached, as well as unto them: but the word Preached did not profit them, not being mixt with Faith in them that heard it. The ſame Goſpell, onelyonly theirs is darke, for the ceremoniall Law was Goſpell, meerely Types and Shadowes of Chriſt to come, Shadows of Salvation by Chriſts Bloud; Nay, they had the ſame Chriſt as wee have, 1 Cor. 104. And did all drinke the ſame ſpirituall drinke, for they dranke of that ſpirituall Rock that followed them, and that Rock was Chriſt. And in the Wilderneſſe it is ſaid, let not us tempt Chriſt as they alſo tempted him, they ſinned againſt Chriſt in the Wilderneſſe, and they enjoyed Chriſt in the Wilderneſſe: ſo that they had the ſame Chriſt as wee have; Againe, they are under the ſame covenant that wee are, Jeremiah 31. It is the ſame covenant with ours in Hebrews 8. Is there not then the ſame reaſon why Beleevers under the old Teſtament ſhould goe to the ſame place as Beleevers under the new? for they had the ſame Spirit, the ſame Faith, the ſame Goſpell, the ſame Chriſt, and under the ſame covenant, therefore they muſt needs goe to the ſame place, though heaven be prepared by Chriſts Aſcenſion, yet heaven was opened before, yet not ſo manifeſted before, as ſince Chriſt dyed, roſe and went up to Heaven.
Uſe. I now come to the Application, the uſe is to draw out a few practicall inferences from this Doctrine, which are four. If it be ſo, that Jeſus Chriſt by his going into Heaven hath prepared a place for the elect there, then learn by way of recompenſe, by way of compenſation and gratification to Jeſus Christ; O prepare thou a heart for Chriſt who hath prepared a heaven for thee. Shall Chriſt go to heaven to prepare a place for thee, and wilt thou afford Chriſt no corner in thy heart? thou letteſt thy luſts ſit on the Throne of thy heart, yet you doe not give Chriſt any roome there. We read in Revel. 19. 7. Let us be glad and rejoyce, and give honour to him, for the Marriage of the Lamb is come, and his wife hath made herſelfe ready. O bee thou as the Bride, make thy ſelfe ready for the Marriage day, the betrothing day was when Chriſt went up to heaven, thy Marriage day is thy dying day; O againſt the Marriage day of the Lambe, doe thou who art his Bride make thy ſelfe ready, doe thou prepare a heart for Chriſt, who hath prepared heaven for thee. Origen hath a good paſſage on Luke 22. 12. And hee ſhal ſhew you a large upper roome furniſhed, there make ready, though hee doth much abuſe the ſcope of the Scripture. There were three properties of the Room wherein Chriſt are the poſſover, a large, upper, and a furniſhed Roome, hee makes this Allegory of it; I doe not give it to you as the ſenſe of it, but take his gloſſe, that if thou wilt come to ſup with Chriſt, thou muſt make thy heart as the upper Roome, a heart raiſed in Divine contemplation, and not onelyonly an upper Roome, but a large Roome, a large Heart, a furniſhed Roome, a Heart adorned with grace; O do thou prepare a large Room, an upper Roome and a furniſhed Roome for Chriſt.
Secondly, if Chriſt be gone into heaven to prepare a place for the Elect, then we are rather gayners then loſers by the want of Chriſts bodily preſence, wee ſhould bee leſſe happy to have Chriſt upon the Earth, then now Chriſt is in heaven; for wee are greater gainers by Chriſts now being in heaven, then if hee were in perſon with us upon the Earth; Divines illuſtrate this: ſay they, the body of the Sun is fixt in the Firmament, and giveth light over all the world, now ſhould the body of the Sun bee taken from the Firmament and bee upon the Earth amongſt us, it would not bee of that availe to us as now it is, the Sun of Righteouſneſſe now hee is in the heavens, hee is of greater availe to us, then if he were upon the Earth; for if hee were on the Earth, all the World could not ſee him at once, ſo that we are greater gainers by Chriſts going up to Heaven, then if hee were in perſon here amongſt us, as God ſaith in John 14. 28. Yee have heard how I ſaid unto you, I goe away, and come againe unto you: If yee loved mee, ye would rejoyce, becauſe I ſaed, I goe unto the Father, for my Father is greater then I. Truly▪ it was matter of joy and not of griefe that Chriſt left this world and went to heaven, becauſe he went there to prepare a place for us. I would faine know whether Jacob would have been troubled for his Son Joſeph, if Jacob had known this, that his Son was gone into Aegypt to prepare a place for him and all his brethren, againſt the famine: ſurely it would never have troubled him. Truely your Joſeph, your Jeſus, hee is gone to Heaven, to prepare a place for you there; therefore let it not trouble you, ſeeing you are more happy by Chriſts preſence in heaven, then if you had his bodily preſence upon the earth.
Thirdly, if Chriſt be gone Bodily into Heaven, it is a ground of comfort to thee that though thou haſt no place to put thy head here in this world, yet remember Chriſt is gone to prepare Heaven for thee. It may be many of you have poor cottages, ſmoaky houſes; why for all that, lift up thy heart with joy, that Chriſt is gone to prepare a large place in heaven for thee. Valens the Arian Emperour, when hee did threaten Baſill, and ſaid, that neither by Sea nor Land he ſhould be ſafe from his power, yet ſaith Baſil for all the Emperours rage, I ſhall be either in Heaven or under Heaven. Why ſo, though thou mayeſt be driven to and fro, by Sea and Land, and having no abiding place of ſafety to put thy head in, yet maugre the malice of Men and Devils, thou ſhalt bee either in Heaven or under Heaven. A Cardinall threatned Luther with this, that there ſhould not bee a place left for Luther in all the empire; O ſaith Luther ſmilingly. if Earth cannot keepe mee, yet Heaven ſhall. Beloved, beare up your hearts, that though thou mayeſt not have an abiding place on Earth, yet thou haſt one prepared for thee in Heaven.
Fourthly, is Chriſt gone into Heaven to prepare a place for Beleevers? then all Chriſtleſſe and graceleſſe men have no benefit by the paſſion or Aſcenſion of our Lord Jeſus Chriſt▪ Chriſt dyed, but not for thee; Chriſt roſe again, but not for thee; Chriſt is gone up to Heaven but not for thee; he will prepare no place in Heaven for thee, therefore thy caſe is, as was ſpoken of Judas, Acts 1. 25. That hee may take part of this Miniſtery and Apoſtleſhip, from which Judas by tranſgreſſion fell, that hee might goe to his own place. It was to no place of Chriſts preparing, it was to a place prepared of old for condemnation; In the phraſe of Jude, Tophet is prepared of old, it is a place prepared of an angry God, and not a place prepared by a Mediatour. This therefore ſhould bee matter of aſtoniſhment to all Chriſtleſſe and Graceleſſe men: what though Chriſt bee gone into Heaven? yet thou ſhalt never follow after him. What though Chriſt prepareth a place for all his Elect? yet hee prepareth none for thee, thy place is prepared by an angry God, thou goeſt to Hell, and not to a place prepared by Jeſus Chriſt. And thus I have done with the ſecond Doctrine, to wit, that the fruit and benefit that all the Elect of God hath by Chriſts going into Heaven, it is to prepare a place for them, I goe to prepare a place for you.
The third main Doctrine is the Doctrine of Chriſts coming againe, I goe and prepare a place for you, but I will come again. Chriſt may ſtay long, but hee will not ſtay ever, but Chriſt that ſaid hee would goe away, alſo ſaid, hee would come again. To explicate the phraſe. I will come again, what is meant by Chriſts coming again? Beloved, there are foure ſorts of Interpretations of theſe words, neither of which are true but the laſt.
Firſt by coming again ſome underſtand Chriſts firſt coming, ſo the Jewes underſtand it, (for ſome of them do ſtudy the Evangeliſts, though they ſtudy to confute it, they doe not beleeve that Chriſt is come) they make it of his coming in the fleſh, John 4. it was the womans ſence of the coming of Chriſt in the 25. verſe. The woman ſaith unto him, I know that Meſſias cometh, which is called Chriſt, when he is come, hee will tell us all things: why, he was come, but ſhee thought that hee had not been come; O ſaith Jeſus Chriſt, I am hee, I am come already, ſo that the Jewes and the Samaritans did ever take the phraſe of Chriſts coming not to Judge the world, but of the coming in the fleſh.
Secondly, it cannot be underſtood of the coming of Chriſt by his ſpirit, ſo ſome Interpreters doe underſtand the words, but I will come again, by my Spirit, and they make it agreeable to that phraſe, loe I goe away, but I will bee with you to the end of the world? but Calvin rejects it, becauſe the next words ſay, I will come againe, to receive you to my ſelfe.
Thirdly, it cannot bee meant as the Millenaries underſtand it of Chriſts coming again to remaine a thouſand yeares upon the Earth, and for that I ſhall give you ſeverall demonſtrations from Scripture when I come to handle it.
Fourthly, by Chriſts coming againe it is to bee underſtood as Calvin and moſt Interpreters take it, of Chriſts coming to Judge the world, as if hee ſhould ſay, I go to prepare Heaven for you, and I promiſe you to come again, that though your bodies die and rot in the Graves, yet I will come again and raiſe you up another day, and receive you unto my ſelfe; It is to bee underſtood of his laſt coming. And thus much for the explication of the phraſe.
Obſer. 3 Chriſt doth here give them a promiſe of his coming to comfort their troubled hearts. From thence obſerve, that Chriſts coming again to judge the world is a Doctrine full of comfort to every Beleever whileſt they are here upon the earth; for the proofe of this ſee 1 Theſſ. 4. 15. To the end, For this we ſay unto you by the Word of the Lord, that wee which are alive, and remain unto the coming of the Lord ſhall not prevent them which are aſleepe. For the Lord himſelfe ſhall deſcend from Heaven with a ſhout, with the voyce of the Archangell, and with the Trumpe of God, and the dead in Chriſt ſhall riſe firſt. Then wee which are alive, and remain, ſhall be caught up together with them in the clouds, to meet the Lord in the Ayre, and ſo ſhall wee ever bee with the Lord; Wherefore comfort one another with theſe words. In the handling of this there are four Queries to be anſwered.
The firſt is by way of Objection, what comfort is this to us, that Chriſt ſhould bid them they ſhould not bee troubled, that hee might come againe, when between the making of this promiſe and this time promiſed it hath run above 1600 hundred years already.
Anſwer. Firſt that Tract of time can neither interrupt the accompliſhment of a promiſe, nor the comfort of a promiſe, it is comfortable that what is promiſed ſhall ſooner or later come to paſſe, Daniel 10. 1. In the third year of Cyrus King of Perſia, a thing was revealed unto Daniel, whoſe Name was called Belteſhazzar, and the thing was true, but the time appointed was long, and hee understood the thing, and had underſtanding of the viſion. It is a promiſe made by Chriſt to comfort you againſt all the troubles of the world, hee will come againe, and though the time bee long ere hee doth come, yet the time appointed will bee true, it is certaine, though it be long.
Secondly, that the godly in ages before us could rejoyce in promiſes being made to them, though the accompliſh…ment thereof was not fullfilled till many years after; and why ſhould not the Diſciples doe ſo then, and why ſhould not wee doe ſoe now? I will give you two or three inſtances, John 8. 56. Your Father Abraham rejoyced to ſee my day, and hee ſaw it and was glad. The promiſe was made to Ahraham above a thouſand years before he ſaw him, and yet he was glad, Heb. 11. 13. Theſe all dyed in Faith, not having received the promiſes, but having ſeen them afarre off, and were perſwaded of them and embraced them. They did embrace the promiſes, though they were farre off in their accompliſhment. An excellent Text you have in Iſaiah 9. 6. For unto us a child is borne, unto us a Sonne is given, and the government ſhall bee upon his ſhoulders, &c. Behold, this is matter of joy, for to us a childe is borne, and unto us a Sonne is given, they might have ſaid, Lord what is that to us? wee heare of garments rowled in blood, and of the confuſed noyſe of Warriers, and doſt thou tell us of that which ſhall not bee till many yeares after? and yet the Prophet doth thinke no fitter a promiſe to give them, then the the promiſe that a Virgin ſhould conceive a Sonne. I mention it for this, that though promiſes were made long ſince, yet bear up your hearts, for that it will be ſure and certain though it be long: and ſo much for the firſt particular.
The next particular is, I, but how doth it appeare that Chriſts coming to judge the world is a Doctrin ſo full of comfort to beleevers?
Firſt, it appears by the beleevers longing and looking for Chriſts coming to judge the world, it is the people of Gods property to long for the appearance of Chriſt, when it makes the heart of a Felix to tremble, it is a Doctrine of Great comfort to a Beleever, it is called the day of Redemption, and called by Peter the day of refreſhing, and this made the Church ſay, Come Lord Jeſus, come quickly, this ſhews that to the People of God there is no Doctrine ſo comfortable as the Doctrine of Chriſts coming to judge the world, Titus 1. 13. Looking for that bleſſed hope and the glorious appearing of the great God, and our Saviour Jeſus Chriſt. 2 Peter 3. 12. Looking for and haſting unto the coming of the day of God, wherein the heavens being on fire, ſhall bee diſſolved, and the Elements ſhall melt with fervent heat, 2 Tim 4. 8. Henceforth there is laid up for mee a Crown of righteouſneſſe, which the Lord the righteous judge ſhall give me at that day, and not to mee onelyonly, but unto them all that love his appearing. A crowne is laid up for mee, and not for mee onelyonly, but for all them that love his appearing. This ſhews that ſurely it muſt bee a Doctrine of great comfort to the elect of God, becauſe they ſo long and look for, and love the coming of Jeſus Chriſt.
Secondly, it is a Doctrine of great comfort, becauſe Jeſus Chriſt hath reſerved the full glorification of the Elect for that time, though Chriſt brings ſoules to heaven before his coming, yet hee doth not compleatly glorifie any of his ſervants till his coming againe to Judge the world, 1 Iohn 3. 2. Beloved, now are wee the Sons of God, and it doth not yet appear what wee ſhall bee, but Wee know that when hee ſhall appeare, wee ſhall bee like him, for we ſhall ſee him as hee is: and in Coloſ. 3. 4. When Chriſt, who is our Life, ſhall appeare, then ſhall yee alſo appeare with him in glory. God hath reſerved the full glorification of the Elect againſt the time of his coming, 1 Peter 5. 4. And when the chiefe Shepherd ſhall appear, yee ſhall receive a Crown of Glory that fades not away. Frequent Texts of Scripture there are, to prove, that the reſerve that Chriſt hath of the full glorifying of the Elect, it is at the time of his coming to judge the world.
The third particular is, but wherein is the Doctrine of Chriſts coming again, ſo comfortable to Beleevers? there are theſe foure particulars more eſpecially wherein the Doctrine of Chriſts coming againe to judge the world is a Doctrine full of comfort to Beleevers.
Firſt, in caſe of any ſcandalous aſperſion, or any unjuſt imputation which is laid upon them, it may ſerve for great comfort to thee in this caſe. The Apoſtle gives it you 1 Cor. 4. 3, 4, But with with mee it is a very ſmall thing that I ſhould bee judged of you, or of mans judgements, yea, I judge not my owne ſelfe. For I know nothing by my ſelfe, yet am I not hereby juſtified, but hee that judgeth mee, is the Lord. Cenſure me what you will, and judge of mee what you pleaſe, for hee that judgeth mee ſhall be the Lord, therefore it is a ſmall matter that I am judged of you. Suppoſe thou art judged, thou art ſcandalized, and thou art aſperſed in the world, appeale to Jeſus Chriſt in Heaven, for hee that judgeth thee is the Lord, and this wee finde Chriſt did, 1 Peter 2. 23. who when hee was reviled, reviled not againe, when hee ſuffered, he threatned not, but committed himſelfe to him that judgeth righteouſly. When thou art reviled, and aſperſed, and cenſured, doe not revile again, doe not cenſure again, but doe as Chriſt did, commit thy cauſe to Chriſt that judgeth all things righteouſly. Chriſt will come to over-judge all things that have been judged amiſſe, Jude, 5. To execute Judgment upon all, and to convince all that are ungodly amongſt them, of all their ungodly deeds, which they have ungodly committed; and of all their hard ſpeeches, which ungodly ſinners have ſpoken againſt him. Men have hard ſpeeches againſt many, who are upright in the Land; it is a comfort then that of Chriſts coming again, one end is, to convince men of all their hard ſpeeches and ſcandalous aſperſions.
Secondly, Chriſts coming again is a Doctrine of comfort, in caſe of all perſecution thou undergoeſt from men, for Chriſt, for the Goſpell, 1 Theſſ. 1. 6, 7. Seeing it is a righteous thing with God, to recompence tribulation to them that trouble you: And to you who are troubled, reſt with us, when the Lord Ieſus ſhall bee revealed from Heaven, with his mighty Angels. As if hee ſhould have ſaid, you are troubled and perſecuted about the Goſpel, for Chriſts ſake, why, bee not troubled, for Chriſt is coming from Heaven, 1 Peter 4. 13. But rejoyce, in aſmuch as yee are partakers of Chriſts ſufferings, that when his Glory ſhall bee revealed, yee may bee glad alſo with exceeding joy. when Chriſt comes to be revealed and to judge the world, you ſhall be glad alſo with exceeding joy, that is a ſecond caſe wherein this Doctrine may bee of comfort.
Thirdly, this Doctrine may ſerve for comfort, in caſe of any inward accuſation of conſcience from the apprehenſion of thine own guiltineſſe: it may bee thou judgeſt thy ſelf that thou art a damned undone Creature▪ remember, that there is a Judgement to paſſe on thee beſides thy own miſtake and miſapprehenſion, Chriſts coming to Judgement ſhould bee a comfort to thee againſt thine own inward accuſation, becauſe hee that is thy Jeſus, is thy Judge, hee is thy Advocate to plead thy cauſe, and thy Judge to judge thy cauſe; Suppoſe thy conſcience doth accuſe thee, and thou judgeſt thy ſelfe to Hell, yet comfort thy ſelf with this, that thy Jeſus will afterwards come to judge thee.
Fourthly, Chriſts coming againe to judge the would it is a Doctrine of comfort in caſe of oppreſſion in Courts of Judicature. What though Might overcometh Right? and the uſurping hand uſeth waies of oppreſſion and violence towards you? it matters not. For Chriſts coming to judgement ſhall bee of great comfort to you. Ierome ſaith, that Chriſt ſhall come to judge things that are not judged in the world, and Chriſt ſhall come to judge things that are judged amiſſe in the world; Chriſt ſhall judge all oppreſſions and violence which is done by an uſurping hand; here is matter of comfort that Chriſt cometh to judge them all over againe; an excellent paſſage which Solomon hath, Eccle. 3. 16, 17. And moreover I ſaw under the Sun the place of judgement, that wickedneſſe was there, and the place of righteouſneſſe, that iniquity was there. I ſaid in my heart, God ſhall judge the righteous and the wicked: for there is a time there, for every purpoſe, & for every work. That is, I ſaw into Courts of Judicature, and I ſaw wickedneſſe was there, and I looked into the place of righteouſneſſe, and behold iniquity was there then I ſaid in my heart, ſurely God ſhall judge both the righteous and the wicked; if there were no argument in all the Scripture to prove Chriſts coming again, this argument it will evince that Chriſt ſhall come to judge the world, there muſt bee a judging over againe; there ſhal bee a generall Judgement, becauſe there is ſo much perverting of judgement here below: and thus you have wherein, or in what caſes the Doctrine of Chriſts coming may ſerve for comfort.
Fourthly, To whom will Chriſts coming bee a comfort?