A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 1

A Complete History and Mystery of the Old and New Testament · Part 2 · Chapter 1

p. 322CHAP. I. Of the Antecedents of Chriſt's Aſcenſion.

NEXT to the moſt Illuſtrious Life of our Lord Jeſus (God man) whoſe life is the light of Men, John 1.6. the Lives of the Holy Apoſtles do ſucceed; whoſe Lives and Actions had greater luſtre and ſplendour put upon them, than any of the Holy Patriarchs or Prophets of the Old Teſtament. This great Truth, our Lord Chriſt (who is Truth it ſelf, John 14.6.) doth poſitively affirm, ſaying, [Amongſt them that are born of Women, there hath not Riſen a greater than John the Baptiſt, notwithſtanding he that is leaſt in the Kingdom of Heaven is greater than he,] Mat. 11.11. The meaning whereof is this, as the Elements, the higher they are, be ſo much the purer, (the Water is more pure than the Earth, the Air than Water, and the Elementary Fire than the Air) ſo the nearer to Chriſt's Time, the more excellent was the Perſon; this excellency had John the Baptiſt, to be the immediate Harbinger for preparing the way of that great Prince of Peace, the Lord Jeſus, at his firſt coming, ſo became he beyond all the Antient Patriarchs and former Prophets, both in Dignity and Doctrine: Yet came he behind the Apoſtles of Chriſt, not ſo much in the Dignity of his Office (though he wrought no Miracles, John 10.41. as Moſes, Elijah, Eliſha did before him, and as the Apoſtles did after him) as he did come behind them in the perſpicuity and clearneſs of his Doctrine concerning the Meſſiah, whom indeed he ſaw with his Eyes, and pointed him out with his Finger, yet declared he nothing of Chriſt's Sufferings, or of his Dying and Riſing again (all which was revealed to Iſaiah, for which he is call'd by the Antients, the Prophetical Evangeliſt, and Evangelical Prophet) or of his Aſcending into Heaven, &c. as the Apoſtles do. Yet farther, [He that is leaſt in the Kingdom of Heaven] includes every godly Goſpel Miniſter to be greater than John the Baptiſt, as to their Doctrine, for John only Preached and could declare that Chriſt was come, but the Miniſters of the Goſpel can Preach Chriſt as having Died for our ſins, and that he is Riſen again for our Juſtification, Rom. 4.25. Note; This is no ſmall comfort to Goſpel-Miniſters for qualifying thoſe cutting and killing contempts that a wicked World caſts upon them. They are certainly ſome Bodies in Heaven, whatever Men make of them, or ſcorn them as no Bodies on Earth: Such Scorners little conſider how the great God hath threatned to ſtrike through the loins of them, Deut. 33.11. Note; The Prophets of the Old Teſtament, and the Apoſtles of the New (call'd by the Fathers the Ante-nati, and the Poſt-nati, becauſe born before or after the Birth of Chriſt) may well be compared to the two Spies, who bare that goodly Cluſter of Canaan's Grapes upon a long Pole between them, Numb. 13.23. He, that went before, muſt have his back upon the Bunch, ſo could not have ſuch a plain proſpect of it, as he who followed after, and had his face fully upon it. Thus Chriſt (this bleſſed Bunch of Grapes, who hath a Cluſter of Bleſſings in him) is born betwixt the Believers of both Teſtaments, only they in the Old, ſaw not ſo much as we do in the New. Note; The Holy Apoſtles (ſaith Chryſoſtom) were greater than the greateſt Kings of the Earth, rendring this Reaſon (Regum Leges ſaepè ſunt abrogata, etiam ipſis viventibus, at piſcatorum illorum (etiam ipſis mortuis) Ratae fuere & Immobiles manebant, &c.] The Laws of earthly Kings are oft p. 323Repealed, and die while they themſelves live, but 'tis otherwiſe with the Laws of thoſe Apoſtles (though but poor Fiſhermen) they ſtand unrepealed for ever, becauſe their Laws are not ſo much theirs, as they are the Laws of the Lord of all, Acts 10.36. That the Apoſtles were great Perſons, is further demonſtrated by thoſe Kings and Emperors, who (out of their kind of Devotion) go in P…larimage to viſit their Tombs, who yet pay not any ſuch Devoir to the Tombs of their own Predeceſſors. The Twelve Apoſtles were correſpondent to the Twelve Patriarchs; as Jacob had Twelve Sons, whereof one was a beloved Joſeph; ſo Jeſus had Twelve Diſciples, whereof one was a beloved John; and as the Apoſtles were Twelve in number, ſo they did anſwer the Twelve Foundations of the New Jeruſalem. Jeſus chuſed Twelve for the Apoſtleſhip, but Judas (one of the Twelve) proved a Devil, and went betimes to the Devil. As bad as the World was then (ſo full of Kill Chriſt's) yet was it too good a place for that Traitor to abide in; he was ſoon pack'd off, and (as Felo de ſe) both went and was ſent to his own place, that is, to Hell and Damnation, the proper place of ſuch a Son of Perdition, a place of his own providing and which he had purchaſed with his wages of wickedneſs mentioned, Acts 1.18. with 25. Note; There ſeems ſome difficulty in Reconciling, Matth. 27.5. (where 'tis ſaid, Judas hanged himſelf) to that of Acts 1.18. where 'tis ſaid [He falling headlong, burſt aſunder in the midſt, and all his bowels guſhed out] for want of bowels to his kind and innocent Maſter. We muſt believe that both were true, becauſe the Scripture of truth doth affirm both. He was certainly Suffocated or ſtrangled, and his bowels guſhed out alſo, though the manner how, is not determined in ſacred writ: yet may thoſe two differing Scriptures be thus Reconciled. He might be Hanged, and the Rope breaking, he might fall down, and with the fall burſt aſunder, thus both were true. Beſide. The opinion of ſome is. That the Devil ſtrangled him, and threw him down a Precipice for the word [foreign] need not be tranſlated [He Hanged himſelf] But he was Suffocated or Strangled, which might be done by ſome diſeaſe that cauſed a Rupture of his Body: Or grant, He Hanged himſelf, his Body (by a juſt Judgment of God) might ſwell, and as the word is, [foreign] His bowels might break forth with a great crack: No doubt but the Devil was both in his ſin and in his puniſhment.

Now there happening a Vacancy by Judas's fall in the Emphatical and Significant Number of Twelve, the Colledge and Chorus of the Apoſtles conſiſting now only of Eleven, (Peter, James, John, Andrew, Philip, Thomas, Matthew, Bartholomew, James the Son of Alphaeus, Simon Zelotes and Judas the Brother of James) Acts 1.13. This Breach muſt be made up by ordaining one to ſtand up, in the ſtead of Judas the Traitor. Hereupon Matthias was choſen of God to fill up that Vacancy; the Eleven are all named to ſhew that notwithſtanding their former Apoſtacy (in forſaking of Chriſt, &c.) They were again upon their Repentance Received into their holy Apoſtleſhip. And as the Glorified Saints do fill up the Room in Heaven, which the Apoſtate Angels fooliſhly forſake; So this Matthias makes up the Breach of the faln Judas, ſo he made up the round number of Twelve again: This number Twelve is a number which God ſeemeth to affect in reference to his Church both in the Old and in the New-Teſtament. The Ancient Church God was pleaſed to build firſt upon 12 patriarchs, then upon the 12 Tribes of Iſrael: And the Goſpel-Church (prophecied of by Ezekiel, Chap. 48.31. and more fully Amplified by John, Rev. 21. ver, 12.14, 16. (where the New-Jeruſalem is the Emblem) is deſcribed to conſiſt of 12 Gates which are 12 Pearls, and had 12 Angels to watch them; The Wall of that Holy City hath 12 Foundations whereon were written thoſe 12 Apoſtles (anſwering the 12 Tribes of Iſrael) And the meaſure of this City is 12 Thouſand Furlongs. Then again, Rev. 22.2. The Tree of Life (that ſtood in the midſt of the Street of that Holy City) beareth 12 manner of Fruits, yea, and yieldeth its Fruits in every of the 12 Months of the Year, in Winter as well as in Summer. So that all along here is Relation to the affairs of the Church God ſeemeth to affect the number of 12 above all others.

Note; From which weighty conſideration Dr. Potter doth wittily and learnedly make his Remarkable concluſions both about the Meaſure of the Wall of this New-Jeruſalem, and about the number of the Apocalyptick Beaſt. Saying to the firſt, That the meaſure of the Wall of the City is ſaid to be 144 Cubits, which cannot be the meaſure of the compaſs, (it being too little for that) nor either of the heigth or breadth of the Wall, (it being as much too great for both of them) therefore muſt it be meant of the Square-meaſure, or Root-number of 12, For 12 times 12 make 144. So that the Wall was 12 Cubits high and 12 Cubits broad, Rev. 21.17. The like p. 324obſervation that Doctor makes upon the 144 Thouſand, the number of Chriſt's ſealed Servants, Rev. 7.4. and of his Holy Retinue that would not comply with Antichriſtian Idolatry, Rev. 14.3, 4. The Square Root of which number is 12 alſo: But on the contrary as the latter. The number of the Beaſt is ſaid to be 666, Rev. 13.18. The Square Root of which number (ſaith he) is 25, a number that is much affected by Antichriſt (in his 25 Pariſhes, Cardinals, Gates. Windows, Altars, Articles; Holy days, &c. As the number 12 is by our Lord Chriſt.

Matthias muſt be choſen to make up the Eleven remaining Apoſtles the Round and Root-number of Twelve, and becauſe no Apoſtle had power to ordain another, the Lord himſelf muſt make the choice by ordering the lot to fall upon this Man, Pro. 16. laſt, & Acts 1.26. And he muſt be ſuch a Man as had been an Eye-witneſs of the Lord's Reſurrection, Acts 1.22. (which was a point not only of greateſt difficulty to be believed, but alſo of weightieſt importance for ſupporting the Chriſtian Faith) and not only of that, but alſo of the whole Doctrine, Life, Death, Reſurrection and Aſcenſion too, whereof Matthias was one of the Spectators upon Mount Olivet, which was the place from whence he Aſcended into Heaven, Mark 16.19. Luke 24.51. Acts 1.19, 12. Bethany laying in the bottom of it, and the Garden wherein he had his Agony and was betrayed, &c. And this Mount our Lord chuſed to Aſcend upon be cauſe it was in the view of Jeruſalem where he had been ſcorned, condemned and crucified, about the ſame diſtance from the City, as was betwixt the Ark and the People, Joſhua 3.4. From hence the rather our Lord Aſcended, that he might begin to receive his Crown and Glory, nigh to the place where he had endured his Croſs and Contempt, &c. Becauſe I did adjourn our Lord's Aſcenſion to this proper place, (where we have not only the Twelve Apoſtles (thoſe ſame principal ſecretaries of the Spirit, and therefore his Succeſſors) but alſo many more Diſciples eye-wittneſſes, thereof) let me here give a diſtinct Diſcourſe upon it, as before upon his Reſurrection.

The Grand Remarks upon Chriſt's Aſcenſion, be reducible to thoſe three Heads, (1.) The Antecedents. (2.) The Concomitants. (3.) The Conſequents of it. which was the Second degree of his State of his Exaltation as his Reſurrection was the firſt. And his ſitting down at God's Right-hand (a place higher than that of Angels thoſe Miniſtring Spirits that ſtand about the Caeleſtial Throne) is the Third degree.

In the general firſt, Matthew ſaith nothing at all of our Saviour's Aſcenſion, nor doth John give us any account thereof, Mark is very brief, Mark 16.19, 20. But Luke is large upon it, both in his Goſpel, Luke 24.50, 51, &c. and in his Acts of the Apoſtles (the undoubted Author of which Book was that Evangeliſt as the Preface plainly implies) where he gives a more full Hiſtory of Chriſt's Aſcenſion Acts 1. from ver. 1. to ver. 13.

Note; The commonly received opinion is, that St. Matthew wrote his Goſpel Eight years after Chriſt, St. Mark his Ten after, St. Luke his Fifteen after, and St. John his Forty two years after our Lord's Death. St. Matthew wrote his Goſpel in Judea, ſo mentioneth nothing of Chriſt's Aſcenſion, becauſe there was none in that Countrey who doubted of it, being ſeen of above 500 ſo nigh Jeruſalem, &c. But Mark and Luke wrote theirs out of that Countrey where they found many that heard nothing of it: And ſeeing they both had recorded it, There was no need for John to mention it, whoſe principal work was to Relate ſuch paſſages as had been omitted by all the other three:

The hardned Jews will by no means believe the Aſcenſion of Chriſt into Heaven but on the contrary do make his Deſcent into Hell, their principal and unqueſtioned Article, blaſphemouſly affirming that our Chriſt is tormented there in boyling and ſcalding [Zoah] or Dung becauſe he received not the Traditions of their [Chachamims] or Elders, yea they make him a falſe Prophet, and a Prophane wretch like Eſau, aying, The Soul of Eſau entred into the Body of Chriſt, for this cauſe they call Chriſtians Edomites, as the Jew of Maroceo, pag. 172.173. ſaith.

More particularly now, The firſt Remark of his Aſcenſion is the Antecedents thereof, which have a ſhort relation by St. Mark, Chap. 16.19. [after the Lord had ſpoken to them] to wit, when he had delivered all the precepts and promiſes which his pleaſure was to deliver to his Diſciples during the 40 days he endured upon Earth, N.B. though immediatly when he roſe from the Grave, his Right was to go up to Heaven, but he waved his own Glory ſo long for the Churche's good. Now having nothing more to ſay or do for ſettling his Church, ſave only to Seal up all by ſending the Holy Spirit, he Aſcends up into Heaven.

p. 325Luke (Chap 24.50, 51,) is more large, Relating how he led his Diſciples forth as far as that part of the Mount of Olives which belonged to the Village of Bethany being a place where he had oft been praying and where (as ſome ſay) he mounted the Aſs and Rode in Triumph to the City, here will he take his Chariot of State and ride in Triumph up from thence into Heaven: but firſt he doth lift up his hands and bleſſeth his Diſciples here, which was not ſo much the poſture Accommodated to the Religious Action of his praying for them but rather a more Authoritative Act in the moſt effectual conferring his Divine bleſſing upon them, and when this was done, he departed from them, by his own power, not as Elijah who went up by the power of an Angel.

But the moſt ample account of the Antecedents of Chriſt's Aſcenſion, we have from the ſame Author in Acts 1. from ver. 1. to 12. where St. Luke makes an Elegant Tranſition from his Goſpel (the former Book) to this Hiſtory of Chriſt's Aſcenſion, Introducing it with giving an account how our Lord had ſhewed himſelf alive by eating, drinking, ſpeaking and walking with his Diſciples, yea ſhewing his very wounds to them (theſe he calls infallible proofs) and that for forty days together (ſo long God ſhewed himſelf to Moſes in Mount Sinai) not continually, but only occaſionally as he pleaſed, and it was his pleaſure to ſtay with his Diſciples thus long from his own happineſs in Heaven, that he might not only teſtifie the Truth of his Reſurrection more abundantly, and of his Candour and Kindneſs ſtill to them notwithſtaning their Foul Relapſes but alſo and more eſpecially to inſtruct them in thoſe weighty points concerning the Kingdom of God, to wit, his Church, whether Militant on Earth or Triumphant in Heaven declaring to them all Truths that were now neceſſary for managing his Church and Children in the Kingdom of Grace to bring them ſafe to the Kingdom of Glory which he was going to prepare for them.

N.B. Behold how our Lord loved us, whoſe Soul went into Paradice when he dyed (the penitent Thief's Soul was to be with him there that day) his Soul comes down thence, reaſſumes his Body out of the Grave yet returns not immediately to Paradice with it, but ſtays upon Earth forty days after for our benefit, before he Aſcended up into Heaven and Happinneſs. There is no love like his: Oh love this loving Lord, &c.

There is no doubt but during thoſe 40 days the Lord declared his will and pleaſure concerning theſe Doctrines of Baptiſm's, of the Sabbath, &c. to his Diſciples, eſpecially theſe 3 laſt days, wherein he ſpoke to them the things concerning the Kingdom of God, (to wit, the State of his Church in both worlds) Acts 1.3. though now many ſuch points both of Doctrine and Diſcipline be looked upon by us ſo doubtful and difficult, becauſe the Vail of Ignorance is not yet removed from off our hearts, as Iſa. 25.7. and 2 Cor. 3.14. neither the Holy Scriptures (touching thoſe controverſies) nor our underſtandings are fully opened, Luke. 24.27, 45 as our Lord did firſt to the two, and then to the twelve Diſciples.

In a word, The Author of the Acts of the Apostles (Luke) gives the Summary Account of the Antecedents of our Lord's Aſcenſion, by relating 1. a general Recapitulation, wherein he briefly Repeats the main ſubject of his former Book (or Goſpel) dedicated to Theophilus, Treating upon the Oracles and Miracles of Chriſt, Acts 1. ver. 1. Then 2. He gives a ſpecial Recapitulation of Chriſt's converſing with his Diſciples after his Reſurrection, wherein he relateth in what manner, when, how long and for ſtruct them fully concerning the things of his Kingdom, ver. 2.3. as alſo to command their return to Jeruſalem, (which they would have abhorr'd to do, becauſe that City was ſtill reaking and ſmoaking afreſh with the warm Blood of the Lamb of God, had not the Lord bid them to do ſo) and to carry there till they were Baptized with the Gifts and Graces of the Holy Spirit, as he had promiſed in his Father's Name, John 14.16, 26. & 15.26. &c. 16.7. This (the Lord tells them) ſhould be performed [not many Days hon…] verſe 3.4, 5. prae…king no particular day.

Hence learn we, (1.) Thoſe, that are departing and leaving this lower world, ſhould leave behind them ſome Savoury advice and wholeſom counſel to thoſe that do Survive them: Thus the dying Patriarchs did, and thus doth here our Bleſſed Redeemer at his departure.

(2.) Our Lord will not tell us of praefixed times or days, he would not tell them here upon what day this great pouring forth of the Spirit ſhould be done, though it was but ten days longer, until that famous Pentecoſt came he would not praefix a certain day, that they might watch every day.

(3.) As the Apoſtles ſpent thoſe ten intervening days in waiting at Jeruſalem for the p. 326promiſe, and putting it into ſuit by their prayers there, as he had promiſed, Luke 11. v. 13. So ought we to do, not knowing either the day of our Deliverance, or the day of our Death, or the day of Judgment. Ideo latet unus Dies, ut obſervent ur omnes, therefore is that one day unknow to us, that we might watchfully obſerve every day, ſaith Auſtin. Though the thing be ſo certain, as nothing can be more, yet the peculiar Time or Day is moſt uncertain. What Chriſt ſaid to his Diſciples, he ſaith to us all, watch Mark 13.37. with 34.35, 36. Our induſtry for an holy life, is our continued watching time, as our preſuming to ſin is our ſleeping time. All the days of my appointed time (ſaith holy Job) will I wait, till my change come, Job 14.14. Chriſt pronounces them three times happy (ter que quater que beatos) that watch, &c. Luke 12.37, 38. and 43.

The third Antecedent to the Aſcenſion of Chriſt, related in the Acts, is the erroneous and ſuperfluous curioſity in the Diſciples to know Times and Seaſons, for which the Lord reproved them, Acts 1.6, 7. 'Tis ſuppoſed thoſe Queſtioniſts (who were ſick of this Diſeaſe) were very numerous, at leaſt the 120 mentioned, verſe 15. on they might be the 500 ſpoken of, 1 Cor. 15.6. All theſe joyn together in this one Interrogatory Petition, that the Reverence of ſo great a multitude might the more extort and Anſwer from Chriſt, which they thought he could not well deny ſo many Askers without ſome ſhame: Their Queſtion was [Whether he would at that time reſtore the Kingdom to Iſrael?] for it was now taken from the Jews by the Romans, and by Herod, and they expected this loſt Kingdom ſhould be Reſtored to them by the Meſſiah, not only becauſe they underſtood the Prophecy of Dan. c. 7. v. 27. to this purpoſe; but alſo becauſe he had ſummon'd them again to Return into the Metropolitan City, where they as yet (with the reſt of their Nation) conceited the Meſſiah would firſt appear as their Temporal Deliverer; and perhaps they might thus miſunderſtand Chriſt's words concerning the promiſe of the Father, from Iſa. 2.3. and 61.1, &c. Note; Chriſt's Anſwer is a ſmart check to their ignorant curioſity; for they ſtill dreamed of a diſtribution of Honours and Offices, as in the days of David and Solomon, though he denied to tell them ſuch an unneceſſary thing to know, yet he vouchafed to acquaint them with things more expedient to be known; he calls them off from their fooliſh earthly longings (wherein they had been rudely inquiſitive) and commands them to mind their main buſineſs of Preaching the promiſed Meſſiah (his Doctrine, Life and Death, &c.) throughout the World, verſe 8. yea and in ſuch places where their Teſtimonies would be moſt oppoſed: More than this was not at this time given them to know, that Key of Knowledge hangs at God's Girdle. Hence learn we, that (1.) Chriſt doth not always anſwer the deſires of his Diſciples, though it be promiſed, Prov. 10.24 abſolutely, and Pſal. 37.4. conditionally. He ſometimes will grant the deſires of wicked men according to their will, as to Ahab, 1 Kings 21.29, &c. and to Devils themſelves, as when he gave them leave to enter into the Herd of Swine, Matth. 8.31, 32. How much more hath he ſomething to grant to his own dear Saints, always ad ſalutem (according to their weal) but not ever ad voluntatem (according to their will) ſaith Auſtin, as here, &c. (2dly.) What ſevere Reprimands hath Chriſt given in our day to the over-curious Inquirers about Times and Seaſons, who have out-lived their own Conjectures with ſhame, &c.

The ſecond Remark is, the Concomitants of Chriſt's Aſcenſion, where we have a particular deſcription both of it and its circumſtances. Mark only relates the Action of Aſcending, Mark 16.19. calling it Chriſt's Aſſumption [foreign] The ſame word is oft uſed for Chriſt's Aſcenſion, Luke 9.51. Acts 1.2, 11, 22. 1 Tim. 3.16. 'tis read [Received up] in all thoſe Scriptures, and the Septuagint expreſſeth Elijah's being Taken up with the Greek Thema, that ſignifies taken up, 2 Kings 2.10. [into Heaven] or Heavens, Acts 2.34. Heb. 8.1. Chriſt was taken up into that place of Reſt and Bleſſedneſs, to wit, by God the Father, to whom he uſeth to aſcribe all things by the Miniſtry of Angels, &c. This was the happy cloſe of all Chriſt's toils and travels upon Earth, to be taken up and to ſit down at the Right hand of God in Heaven, an higher honour than that of Angels, whoſe places are only places of miniſtration, Eph. 1.20, 21. Heb. 1.13, 15. Thus far St. Mark goeth. St. Luke in his Goſpel ſteps a little farther, ſaying, [He was parted from them (as Elijah was from Eliſha, 2 Kings 2.11.) and carried up into Heaven] Luke 24.51. (into a place far above the Heavens, ſaith Paul, Eph. 4.10.) His Body moved upward in a direct line by little and little as if he had been carried or liſted up by the hands of others, whereas undoubtedly our Lord aſcended by his own power (which Elijah could not have done without the help of an Angel) and therefore did his Diſciples now adore him, Luke 24.52. whereas (before this) we never read of any Act of Adoration they performed to him, from their familiarity with him in the days of his fleſh p. 327wherein they look upon him as one ſ… of God, a great Prophet▪ and … Temporal Saviour, … But now his Deity being more clearly declared both by his Reſurrection out of the Earth, and by his Aſcenſion up into heaven, thoſe Specta… fa…ow … proſtrate before him, and do worſhip him as the E…nal Son of God, whom they took to be before only the Son of David, yet the ſame Author (Luke) in his Acts of the Apoſtles gives a more ample deſcription of our Savi…s Aſcenſion in the ſeveral circumſtances of it as to time, manner, meaſure, &c. Acts 1.9. As to the Time,

(1ſt.) When, to wit, [when he had ſpokes whoſe things] forementioned in the foregoing verſes, and all the other things which Matth … Mark and Luke do likewiſe mention for ſettling his Church to the World's end.

(2dly.) The manner how 'tis ſaid [He was taken up] that is, leiſurely and by degrees, (not by any rapid motion) that he might the longer delight the Eyes and Minds of his Diſciples, who were all that time looking ſtedfaſtly upon his gradual Aſcending, wherein had he been quick and ſudden (like a flaſh of Lightning) in his Aſcending up, then thoſe Eye-witneſſes could not have found ſuch complacency, nor confirmation of their Faith.

(3dly.) The means whereby 'tis ſaid [A Cloud received him out of their ſight.] No doubt but this was a true and a moſt glorious Cloud, every way comporting with his Divine Majeſty, and accommodated to become a Chariot of State, for the Prince of Glory to Ride triumphantly in: Yet may we not ſuppoſe that it adminiſtred any help to our Lord in his Aſcenſion; for he was not taken up by any external helps of it, or of Angels (as before) but by his own internal power from his Divine Nature united to the Humane, and from the Agility of his (now) glorious Body.

(4thly.) The place whence, and whereunto; every motion hath a Terminus a quo, the place from whence, and the Terminus ad quem, or place whither it is made. The place, from whence Chriſt Aſcended, was the Mount of Olives or Bethany which was the place of his going to his Garden Agony, and ſo to his Crucifixion, which was alſo the place from whence he Aſcended to Heaven. This teacheth, that God can make the very places of our trouble and torment (as Sick-beds, Priſons, ſtrange Lands into which we are baniſhed, &c.) to become places of our Triumph and Comfort, even as Bethanies or Mount of Olives to us, from whence we may mount up from our Earthly Croſſes to take poſſeſſion of the Heavenly Crown (provided we be Chriſtians indeed, living and dying in the Image of Chriſt) as our Lord did. And if the place whither Chriſt went bodily thence be Heaven (which muſt contain him till the time of the Reſtitution of all things, as the Scriptures do aſſure us, Acts 1.11. and 3.21. and Heb. 9.24, &c.) This then diſcovers the Folly and Foppery of Popery, which affirmeth, that the Body of Chriſt, yea the very Fleſh, that was born of the Virgin Mary, is in their conſecrated Waters not only contrary to that ſacred Truth above mentioned, but alſo to that praediction of Chriſt himſelf, ſaying, [If any man will ſay to you, lo here is Chriſt, or lo there is Chriſt, believe him not] Matth. 24.23. Where our Lord deſcribeth the laſt Times containing the Riſe, Reign and Ruine of Antichriſt, whoſe chief Engine is to perſuade Chriſt's Corporal Preſence in their Popiſh Churches, where he may be ſeen, touched, eaten, &c. thereby confining Chriſt's Body (which is in Heaven) to certain places here and there upon Earth, yea to a thouſand places at once,

(5thly.) The Witneſſes whereof, none of the wicked muſt be Witneſſes of Chriſt's Aſcenſion, no more than of his Reſurrection, but only ſuch as were ordained of God for both, Acts 1.8, 22. and 10.41. It muſt be only his own Diſciples at the Mount of Olives near Bethany-Village; they muſt not have it only by hear-ſay, as others, but ſhall be Eye-witneſſes thereof. None of the wicked Jews muſt be Spectators either of the one, or of the other; for his ſtate of ſuffering by their wicked hands was now finiſhed, therefore a ſight of him ſhould not once be vouchſafed to any one of them (thus our Lord manifeſted himſelf to his choſen ones, and not to the World, John 14. v. 22.) It concerned not thoſe Enemies (whoſe impenitency and unbelief he foreſaw) any otherwiſe than that they ſhould ſee him to their ſorrow when he cometh again in the Clouds, to judge them, Zech. 12.10. Rev. 1.7, &c. yet thoſe Witneſſes of Chriſt's Aſcenſion may be ſuppoſed to be not a few, but many, even 500 at once, 1 Cor. 15.6. It was God's good pleaſure that their Faith ſhould be confirm'd by ſeeing, who were to teach the whole World (who ſhould not ſee it) This great Article, whoſe Faith is ordained to come by hearing thoſe Eye witneſſes, Rom. 10.17.

(6ly.) The Reaſons why our Saviour Aſcended into Heaven, which are many;

As. (1ſt.) That he, the Second Adam, might open a way into Paradice for us, which the Firſt Adam by his Fall had ſhut up againſt us, Gen. 3.28.24. Rev. 2.7. and 22.2. p. 328N.B. The Vail (which divided betwixt the Holy Place and the moſt Holy, E…. 26. v. 32. 2 Ch…. 3.14.) was Rent by Chriſt's Death, Matth. 27.53. Now by his Aſcenſion he made a new and living way to enter within the Vail, even into Heaven it ſelf, (whereof the Sanctum Sanctorum was but a Type) Heb. 9.8, 12. and 10.19, 20. which way Chriſt himſelf is, John 14.6.

(1ſt.) Hereby the Throne of Grace is Acceſſible by Believers, and their Prayers may pierce Heaven.

(2dly.) This ſhould teach us to hate every falſe way, as David did, ſaying twice ſo, Pſal. 119.104, 128. There is no way to Heaven but by Chriſt, Acts ….12. not by Popiſh Saints as Co-Saviours. Chriſt is the only way, both [foreign] newly made manifeſt, and [foreign] a quickening way, giving life and refreſhment to thoſe that walk in him as the way which will bring to Heaven.

(3dly.) All others are but by ways and crooked paths to this way, Iſa. 35.8, 9, 10. Chriſt hath the Key to open hearts, as Lydia, Acts 16.14. as well as he did open Heaven here for all Saints, &c.

The ſecond Reaſon was, to prepare a place for us, John 14.2, 3. Thoſe Manſion-places of Glory were prepared in the unchangeable counſel and purpoſe of God before the Foundation of the World for all the Lord's Redeemed, Matth. 20.23. and 25.34. Their Heads (as Tertullian's phraſe is) were long ſince deſtinated to a Diadem long before they lived in the World, much more before they could merit any ſuch bleſſed Manſion. Some Kings (we read of) were crowned in their Cradles, as our King James the Firſt, and Sapores King of Perſia, before he was born; for his Father dying, the Nobles ſet the Crown upon his Mother's Belly: But the Saints were crowned in God's Eternal Decree before the World was founded, Eph. 1.4. Tit. 1.2, &c. Now, though places of Glory were eternally prepared by the Father, Matth. 20.23, &c. yet muſt they actually be prepared alſo by the Son; for thus the Apoſtle argueth from the ſprinkling of the Tabernacle and its Veſſels all ſprinkled with Blood. Heb. 9.21, 22, 23, 24. Theſe were the Types of the heavenly things themſelves. Now our Lord by his Aſcenſion leap'd firſt (as our Fore-Runner) upon the Shore of Glory, Heb. 6.20. and (as it were) took the firſt hanſel of Heaven in our Humane Nature; he went thither not in his own Name only, but in the Name of all his Redeemed, who have right to, and have taken poſſeſſion of Heaven in their Head and Redeemer, Eph. 2.6. N.B. (1.) As he is our Lord and Maſter: Servants do make a bold claim to Lodgings in thoſe Places or Palaces where their own Lord is gone in and entertain'd before them.

2dly.) As he is our Father, we his Children, (Heb. 2.10, 13.) have a Room prepared by him.

(3dly.) And as he carried thither our Fleſh taken from among us, as a Pawn, Pledge, and ſent his Spirit as an Earneſt, this raiſes our right to Heaven beyond a bare Hope, even to a full Aſſurance. The Antient Father cryed with great joy [Rejoyce ye Righteous, &c.] Rendring this reaſon for thus Rejoycing, ſaying, Ʋſurpaſtis Coelum in Chriſto, ſecuri eſtote, caro & ſanguis, Chriſtus vexit in Coelum pignus totius ſumma, illuc quando…; Redigendae, &c.] That is, ye have Uſurped even Heaven it ſelf in your Head Chriſt, be ye ſatisfied, oh fleſh and blood, Chriſt hath carried his Body into Heaven as a Pledge of the whole ſum, that all the Bodies of his Redeemed ſhall be reduced thither at the laſt, &c.

(4thly.) Hereby that preparation which was but partial to the Patriarchs and Prophets (who were all ſaved by the Lamb ſlain from the Foundation of the World, Rev. 13.8. and 17.8.) was now compleatly accompliſhed by Chriſt's Perſonal Aſcenſion into Heaven.

(5thly.) As this teacheth us our duty, that we be careful to prepare our ſelves for Heaven, while Chriſt is thus careful to prepare Heaven for us. Thus the Lamb's Bride made her ſelf ready, Rev. 19.7. being firſt prepared by the Grace of Chriſt; for to her was granted to be Arayed in fine Linnen, &c. verſe 8. which ſhe could no more put on by her ſelf, than ſhe could purchaſe it. The Bowls of the Golden Candleſtick had no Oil but that which drop'd from the Olive Branches, Zech. 4.12. and that freely without preſſing or ſqueezing: Yet is it the duty of wiſe Virgins to Trim their Lamps, Matth. 25.7. It muſt be the care of every pious Soul to be furniſhed with Oil in their Veſſels (that is, Grace in their hearts) as well as burning Lamps, but with gifts in their heads only, verſe 4. that they may be prepared both for their Meeting and Reception of the Bridegroom. So frome hence note

(6thly.) We learn this comfort, that though we dwell but poorly in a Cottage on Earth (wherein we cannot tarry long, but in a little time muſt depart, &c.) yet have p. 329we a ſtately Manſion houſe, and Palac… prepared for us in Heaven where we ſhall ever be with the Lord, which is far the beſt of all, 1 Theſ. 4.17. Phil. 1.23. It was a comfort to the Sons of Jacob, &c. that Joſeph was gone before them into Aegypt to prepare the beſt of the Land for their entertainment in it▪ And too… poſſeſſion of it for them till themſelves came thither. No leſs yea much more doth our Brother Joſeph, our Jeſus for us in a better, nay the beſt of places, even in Heaven, and not only keeps that bleſſed Inheritance for us, but alſo mightily keeps us for it till we be ready, 1 Pet. 1.4, 5.

The (3d,) Reaſon of Chriſt's Aſcending up on high was to lead Captivity Captive, Pſal. 68 18. Which David by the Spirit of God foretold the Son of David ſhould do, Eph. 4.8. Alluding to the Famous Cuſtoms of the Roman Conquerors who rode in their Stately Triumphal Chariots to the Capital Palace leading their numerous Captives, ſome before them and ſome behind them, all with their hands bound behind their backs, &c. which intimateth (as underſtood of Chriſt) how he at his Aſcenſion captivated thoſe that had held us in Captivity for,

(1.) So God's Juſtice required, Iſa. 33.1. (2.) So God's goodneſs had promiſed, Iſa. 24.21, 22. Rev. 13.10▪ And (3.) So our Lord Chriſt hath fulfilled, Col. 2.15. Saving his People to the uttermoſt, Hebr. 7.25. from Sin, Death, Hell, and the Devil, who taketh Sinners alive, and leadeth them Captive at his pleaſure, 2 Tim. 2.26. till Chriſt make a reſcue, Luke 11.21, 22.

Thus our Lord Aſcended and rode up on high in a Glorious Cloud (as in a Chariot of State) to his Palace of reſt and glory, not only leading away a certain number of Captives, Note; namely thoſe Saints (as ſome interpret) who had been held in the Captivity of Death, whoſe bodies roſe at Chriſt's Reſurrection, Matth. 27.52. and who now accompanied him in his Triumphant march into Heaven: But alſo (in a more general ſenſe) Captivating, (1.) Paſſively all the elect who had been Captives to Satan, Sin, the World, Death and Hell: Thoſe their Captives Chriſt reſcues out of their deſtroying hands, and makes them bleſſed Captives to himſelf by changing their Miſerable into an Holy and Happy Captivity, whereby they are brought into the eaſy Yoke of Chriſt, Matthew 11.29, 30. and into the pleaſant Obedience of the Goſpel, Prov. 3.17. & 2 Cor. 10.5. 1 John 5.3. Or (2.) Actively Captivating all the Temporal and Spiritual Enemies of his Church and Children who had been Captivated by them: Satan had the Power of Death, Heb. 2.14. Chriſt fought the Field with him on the Croſs, and there ſpoiled him, Col. 2.14. And now Triumphs openly over him in his Aſcenſion, verſe 15. So Chriſt Conquered the world, John 16▪ 33. And ſo he did Sin, Death, Hell, &c.

From hence learn (1ſt,) That though the Devil reign ſtill every where, as the God of this preſent evil world, which lyeth in wickedneſs wholly, 2 Cor. 4.4 Gal. 1.4. & 1 John 5.19. Yet Chriſt hath captivated him, hath him in a Chain, 2 Pet. 2.4. Jude ver. 6. Rev. 20.1, 2. And will tread him down under our Feet ſhortly, Ro. 16.20. As he hath done under his own Feet: As this is decreed of God foretold and promiſed by God, ſo in due time it ſhall certainly be accompliſhed by Chriſt, yea and perſonally ſhall be applyed to every particular true believer.

(2dly,) That ſuch as are ſenſible they are ſold under ſin, &c. Rom. 7.14, 24. ſhould improve this benefit by believing, and not wilfully rot in priſon lying ſtill as the Devil's drudges there, when Chriſt hath broke open the Priſon-Doors and proclaimed liberty, &c. Iſa. 61.1.2. who can commiſerate their caſe that will not come to Chriſt for life, John 5.40.

(3dly,) Learn comfort here thou trembling Soul what Chriſt did here, he did not for himſelf only, but for the ſake of all his Servants. As Joſhua firſt conquered the Kings, and ſhut them up in a Cave, then brought them forth, and makes his Souldiers and Servants to tread upon their Necks, Joſhua 10.18, 24. So our Jeſus hath made his Saints more than Conquerors, Rom. 8.37. Even Triumphers over all their Enemies 2 Cor. 2.14. Chriſt's Victory is our Victory, he hath broke the Old Serpent's Head we are only exerciſed with his Tail-temptations, and tho' Satan may bruiſe our Heel ſo as to make us halt, yet ought we to go halting endways towards Heaven as Jacob went halting over the Plain of Penuel, Gen. 32.31. We ſhall Reign with Chriſt if we ſuffer with him, 2 Tim. 2.12.

The (4th,) Reaſon of our Saviour's Aſcenſion was to give gifts to Men. &c. As the Pſalmiſt ſaith, Pſal. 68.18. and the Apoſtle, Eph. 4.8. Only with a little Variation, As (1ſt,) The Old Teſtament ſaith, how Chriſt received gifts at his Aſcenſion, but the New that he gave them he only received, that he might give thoſe gifts, for he p. 330had no need of them himſelf: As he received them with one hand, ſo he gave them with the other. (2dly,) The Old Teſtament faith theſe gifts were for Men [be Adam] for ſuch as were in Adam, that he might repair the loſt Image of God in them as it was in Adam before his fall. But the New Teſtament ſaith theſe gifts were for his Church, which are mentioned, Eph. 4.11. Apoſtles, Prophets, Evangelists, Paſtors and Teachers, for the perfecting of the Saints, for the work of the Miniſtry, and for the edifying of the Body of Chriſt, &c. Theſe were the Gifts he beſtowed upon the day of his Coronation, and Solemn Inauguration into his Throne of Clory at his Triumphant Aſcenſion. Theſe he received, that he might give them, looking upon it more honourable to give than to receive, Acts 20.35. (3dly,) The Old Teſtament adds [even to the Rebellious] for the beſt have been ſuch, till the Lord gave them better Hearts, Rom. 4.5. & 5.6, 8, 10. Yea though they continue in their Rebellion yet may they ſhare in common Gifts and external priviledges, for the benefit of his People, ſome ſuch may receive common Grace, which is Gratis data, tho' not Gratum faciens, graciouſly given of God, but not making truly gracious to God: And even the Rebellious may receive Reſtraining Grace, that God may dwell among his Redeemed in his Religion and true Worſhip. But thoſe Rebels then lay down Arms and dare not fight againſt God any longer, when once God comes to dwell among them, &c. Thus Chriſt did here, as Kings at their Coronation commonly do, in caſting ſeveral pieces of Coin abroad to be picked up by the common people ſo here at his entrance into his heavenly Kingdom he ſcattered his Gifts among his Subjects, and fills his Church with his goodneſs.

Hence learn we, (1ſt,) That none ought to be proud of their Gifts, ſeeing they are not our own, but we may well ſay of them, as the Young Man ſaid of his Hatchet [Alas, Maſter, it was but borrowed] 2 Kings 6.5. This conſideration may ſuffice to cut the Coxcomb of vain-glorious and ſelf-aſcribing or ſelf-admiring Boaſters, [What is it, we have not Received, &c.] 1 Cor. 4.7. To glory in our Gifts is as great folly, as for the Groom to be proud of Riding upon his Maſter's pranſing Palfrey, the Actor at the Play-houſe of wearing his borrowed Gay cloaths, or the Mudwall of the Sunſhine that giveth it a luſtre.

(2dly,) That none ought to plead Ignorance, Inability, &c. This excuſe cannot be current Coin for the Court of Heaven. Men ſhould rather go to Chriſt (who gives gifts) than perſiſt in unfitneſs for Generation-work. If any want Wiſdom, &c. let him ask it of God, who is the giver of all good Gifts, James 1.5, 6. They do worthily want, that may be ſupplied by asking, Yet ask not, Matth. 7.7. The Tree of Life muſt be ſhaken, then the Fruit which is above our heads (though the Root in his Birth, &c. be below) may fall down for us to gather.

(3dly,) This may incourage, that, in this great defect of Goſpel-Miniſters, Chriſt can ſupply, he hath gifts to give, and the reſidue of the Spirit is with him, Mal. 2.15. Rev. 3.1. &c.

The (5th.) Cauſe of Chriſt's Aſcenſion was to ſend the Comforter to wit, the Holy Ghoſt, John 16.7. I will ſend him unto you. This promiſe our Lord oft repeateth that his Diſconſolate Diſciples might once be relieved by it. Our Saviour ſweetly proceeds in his Swan-like Song before he died, John 14.1. Saying [Let not your hearts be troubled, &c.] Chriſt was their comforter while he lived with them; Therefore when they heard of his departure from them, then ſorrow filled their hearts, Jo. 16.6. So that they became both uncounſellable and uncomfortable. Hereupon he makes his laſt Sermon, takes much pains to convince them of the Expediency of his Departure, that if he did not go away the Comforter would not come, v. 7. And he had told and taught them before, that he could not be ſo unkind to them as not to tell them the truth [were it not ſo I would have told you] John 14.2. It conſiſts not with Chriſt's Candour to feed his Diſciples with the falſe hopes of an Ʋtopian felicity, as the Devil deals with his Drudges, whom he deludes by bringing them into a Fools Paradice, and as Mohomet doth with his Muſulmans to whom he promiſes all ſenſual pleaſures when they die in his cauſe, &c. No, our Lord is no ſuch impoſtor, but tells them truly, that he would pray to the Father, and the Father would give them another Comforter (inſtead of him their Comforter while he converſed with them, and was now departing from them) who ſhall abide with the Diſciples for ever, John 14.16. The Devil is call'd [foreign] the Accuſer, Rev. 12.10. for his accuſing the Saints to God as he did Job, Chap. 1.9, 10. &c. the Holy Spirit (in direct oppoſition to the Devil's name) is call'd [foreign] the Pleader, Advocate, or Comforter, whoſe Office is, to bring in promiſes into believers hearts effectually applying them, Eph. 1.13, 14. to p. 331help our infirmities in prayer, making Interceſſion for us, Rom. 8.26, 27. To diſcover to us our graces and evidences for Heaven, 1 Cor. 2.12. Rom. 8.28. Whereby we know that we are predeſtinated unto Glory, verſe 29.30, 31, &c. So that ſuch as do refuſe to read over their evidences and to reſt upon them do no better in that refuſal than help Satan the Accuſer, taking his part againſt themſelves, and pleading the Devil's cauſe againſt the Holy Ghoſt their Comforter. Yea in a word, the Office of the Spirit is to be Chriſt's Vicar general with whom Chriſt leaves us by whom he abides with us (as he promiſeth, Matth. 28.20.) To the end of the World: For he dwelleth in all the Saints, John 14.17. which we may never wonder at enough; for next to that Divine condeſcenſion of Chriſt's (the Son of God's) dwelleth in our fain humane nature, is this wonderful vouchaſafement, that the Holy Spirit ſhould not (being the Third perſon in the Holy Trinity) diſdain to dwell in ſuch dark and dirty Dog-holes as our unholy Hearts and defiled Souls: 'Tis undoubtedly an Ineſtimable Favour which is promiſed, Joel 2.28. That God will pour out his Spirit upon all fleſh. What is ſo vile as fleſh? Hoſea 8.13. 'Tis there a name of Contempt. And what is ſo precious as Spirit? 'Tis the Quinteſſence and Excellency of the beſt things Extracted from the courſer unrefined Sediments. The precious graces God gives us are call'd [the Spirit] Gal. 5.17. and the Fruits of the Spirit, verſe 22. And when God gives us his Spirit, Luke 11.13. He is ſaid to give us all good things in that one gift, Matth. 7.11. Hence Chriſt tells the Diſciples he would not leave them Orphans or Darklings, John 14.18. But they ſhould have the ſupplies of his Spirit (as Phil. 1.29. phraſeth it) to be their beſt teacher of truth, teaching nothing but what is conſonant to the Holy Scriptures, John 14.26. which diſtinguiſheth him from the Spirit of Errour. This comforter Chriſt ſendeth (as he ſaith John 15.26.) From the Father, for Chriſt hath ſatisfied the Father's wrath, and now the Father and the Son (as reconciled) join both together in ſending the Spirit, as the fruit of both their loves, and as an earneſt (which is a part of the total Sum) the Spirit is the beſt guide to godlineſs, John 16.13. and the fruit of the Spirit is in all goodneſs, righteouſneſs and truth, Eph. 5.9

Note; Though Chriſt promiſed to ſend the Spirit (which was performed ten days after his Aſcenſion at Pentecoſt, &c.) to his Diſconſolate Diſciples, yet may we not think that they had not the Holy Ghoſt before he Aſcended, for they could not have the ſmalleſt meaſure of Grace, but it muſt be by the Spirit of Grace: No man can ſay, that Jeſus is the Lord but by the Holy Spirit, 1 Cor. 12.3. that is, [with a fiducial aſſent of the heart] none can acknowledge Chriſt to be Lord the only Lord to be worſhipped but by the Revelations and ſuggeſtions of the Spirit, and this theſe Diſciples had oft done before. Beſide, 'tis ſaid, [Christ breathed upon them, ſaying, Receive ye the Holy Ghoſt,] John 20.22. whereby they might know that they received of the ſame Spirit, that was in Chriſt, to fit them for the Miniſtry, without which who can be ſufficient? 2 Cor. 2.16. Seeing 'tis a work that will Burden the Back of an Angel and make him tremble ſaith Chryſoſtom. Yet the full meaſure of Grace, and the great gift of the Holy Ghoſt was not given till Pentecoſt, when Chriſt (the King of Kings) was inſtalled in his Kingdom, Acts 2.2, &c. Theſe were reſerved till that time, as 'tis ſaid, [The Holy Ghoſt was not yet given, for Chriſt was not yet glorified] John 7.39. Though before this they had received ſome Love-tokens from Chriſt before his departure to live upon (as the Dear Wife from the Loving Husband) till the grand promiſed portion of the Father came, for which they were to tarry at Jeruſalem ten days Luke 24.49.

Learn we hence (1.) If the Holy Spirit be ſo good a gift of God, yea all good things be contained therein, then we ſhould ask this gift of God above all: as Elijah before his Aſcenſion bids Eliſha ask what he would; He anſwer [That thy Spirit may be doubled upon me] 2 Kings 2.9. And it was done accordingly, ſo Chriſt bids us ask what we will, John 16.24. We muſt anſwer [Lord let thy Spirit be doubled upon me] that I may receive double Grace to that I now have, &c.

(2.) Then we ſhould prepare an honourable Room in our hearts for entertaining ſuch an honourable gueſt in as the Holy Spirit, is, Res Delicata eſt Spiritus Dei (ſo ſome read, Pſal. 143.10.) the Spirit is a cleanly and delicate thing, and loves to live in a clean houſe or heart, &c. As the Shunamitiſh Woman ſaid to her Husband, [Let us make a little Chamber for the man of God when he comes to us, &c.] 2 Kings 4.10. So ſhould we prepare our hearts to receive the Spirit, [grieve him not] Eph 4.30. He cannot comfort thoſe, that dare grieve him.

(3.) If the Spirit be the true and only Comforter, then what a prodigious Folly and Madneſs it is for any Man in miſery to run the wrong way for comfort in their calamitous p. 332condition, that is to Witches or Wizards, to Cunning Men on Women, to Figure Flingers, &c. When Wicked wordlings have woundings of Spirit and gripes of Conſcience (as undoubtedly the worſt of them ſometimes may have) then run they to mad merriments, to pleaſant plays, and reading Romances, &c. For their Cure. But finding theſe carnal Cataplaſms not effectual remedies for their Spiritual maladies, then run they to the Devil for relief as Saul in his diſtreſs did to the Witch of Endor, &c. Should not men in this caſe inquire of their God and not of Familiar Spirits, &c. Iſa. 8.19, 20. This is to make the unclean Spirit the Comforter which is the Office of the Holy Spirit.

The (6th,) Cauſe of Chriſt's Aſcenſion was to make an Atonement for us by his Interceſſion, &c. To make the Court of Heaven friendly and favourable to us, that he might be there Interceding for our Peace, as Blaſtus did for the Men of Tyre and Sidon in Herod's Court, Acts 12.20. A Friend in the Court (we ſay,) is better than a Penny in the Purſe, for by the Mediation of a Friendly Courtier, a Court of Rigour may be turned into a Court of Favour. As the High Prieſt went into the Holy of Holies once a year to offer up the yearly Oblation of Atonement for the ſins of the whole People, Lev. 16.2, 34. So Chriſt (the High Prieſt of our profeſſion, Heb. 3.1.) entred not the Holy Places made with hands, but into Heaven it ſelf now to appear in God's Preſence for us, Heb. 9.24. And ever lives to make Interceſſion for us there, Heb. 7.25. 'Tis great comfort to have ſuch an Advocate to turn the High Court of Juſtice into an High Court of Mercy, 1 John 2.1. The Father looks through his Son's wounds upon us, and ſo by Imputation a new Complexion is graciouſly put upon us. There be many more Cauſes of Chriſt's Aſcenſion, which for brevity I muſt only name.

The (7th,) is he Aſcended on High, the better to overſee all his ſheep ſcattered over all the wide world, He is the chief Shepherd, 1 Pet. 5.4. The only Arch foreign or overſeer, who had but few Lambs while on Earth, now none can tell his Generation. Iſa. 53.8.

The (8th,) is, to anſwer (as our Advocate) all Satan's cavills, and to nonſuit all his Accuſations and Actions againſt us. Tho' this Accuſer be Subtle, &c. Yet Chriſt overſhoots him in his own Bow.

The (9th,) is, to have an hotter influence (as the Sun at Noon) upon all his Churches and Children, Heb. 7.26.

The (10th,) is, to live in that Glory (which he left, &c.) above the reach of Jews that would kill Lazarus, John 12.4. only for being raiſed from the Dead, and ſo would they kill Chriſt, but he is above their reach, and while our head is above water, there is no danger of the Bodie's drowning, N.B. &c. John 17.24. The flood can but come up to the Chin, it cannot reach the Head to drown it, Iſa. 8.8.

(11ly,) He is now higher than the higheſt on Earth, Eccleſ. 5.8. Pſalms 61.2. Heb. 7.26. And in things wherein Men deal proudly he is above them, Exod. 18.11.

(12ly,) And Laſtly to fill all things, Eph. 4.10. He began his Miniſtry with filling, John 2.7. Carried it on with filling, Acts 2.4. And continues ſo doing to the end of the World, Eph. 1.23.

The general Inferences both from Chriſt's Reſurrection, and from his Aſcenſion, are fourfold; a word of Knowledge, of Caution, of Counſel, and of Comfort.

The firſt is a word of Knowledge, for our information in ſundry particulars: As (1.) As Chriſt was put to it both upon his right hand and left by the Devil, and his Inſtruments, ſo as to be under the power of Death for thirty four hours of three days, yet roſe he again maugre the malice of Earth and Hell, and Aſcended in Triumph above the Gun-ſhot of all his Enemies: So ſhall his Church do by the power of Chriſt, Hoſ 6.2. Pſal. 49.14. Chriſt Roſe at Sun-riſing, ſo ſhall his Church, Mal. 4.2. and then ſhall ſhe be comforted after her caſting down, 2 Cor. 6.7.

2. 'Tis hard to believe this fundamental Truth of Chriſt's Reſurrection; hence Chriſt tarried forty days before his Aſcenſion, to clear and confirm it. So long was our Lord content to ſtay from Heaven for the good of others, and ſhould not we tarry alſo till our work be done, as Paul did? Phil. 1.24, 25. We ſhould come with Chriſt from Lebanon (that pleaſant place, Deut. 3.25.) from places of the moſt profit and preferment for the Church's good, Cant. 4.8. As Paul was willing to want Heaven a while for the good of others; ſo was Hezekiah alſo, 2 Kings 20.2.

3. Chriſt is call'd the Morning-Star, Rev. 22.16. Riſing in the Morning, Mat. 28.1. This ſhould put us upon Inquiry, whether this Day-Star be Riſen in our hearts, 2 Pet. 1.19. If ſo, then the Devil (who hath the power of Death, Heb. 2.14.) is deſtroyed p. 333thereby, and his evil works are diſſolved in us, 1 John 3. But ſo is our miſery done away alſo in Chriſt's Victory, 1 Cor. 15.54. Had but one ſin been left unſatisfied, Chriſt could not have either Riſen, or Aſcended, &c.

The ſecond is a word of Caution, that we (1) Take heed of dying in ſin; if ſo, Chriſt is Riſen and Aſcended, that he may come again to Render Vengeance upon us, &c. 2 Theſ. 1.7, 8. (2.) That we deceive not our own Souls with falſe Riſings, as from ſinfulneſs to civility, miſtaking a Comet for the Sun, &c. (3.) That we lye not rotting ſtill in the Grave of ſin, having no Leaſe of our Lives; whereas while life laſts, we ſhould awake and ariſe, Eph. 5.14. and Col. 3.1, 2, 3. (4.) That we behead not the Lord of Life, which we do (as much as in us lies) if we Riſe not with our Head who is Chriſt. (5.) But that which is worſt of all, to take heed we do not after a ſeeming Reſurrection, put on thoſe Grave Clothes which we have ſeemed to have put off, and go down again into the Grave of Sin, in curſed Apoſtacy, and final Impenitency.

The third is a word of Counſel, that we (1.) Rouze to ſeek our Lord who is Riſen, as the two Diſciples did, who aroſe the ſame hour, &c. Luke 24.33. and found him whom they ſought, verſe 36. (2.) Not to ſeek the living among the dead, Luke 24.5. (1.) Not in dead Honours: Chriſt withdrew himſelf from thoſe that would have made him King, John 6.15. He is now Riſen and Aſcended far above the Heavens, Heb. 7.26. much more above the higheſt Honours upon Earth. (2.) Nor in dead Pleaſures: He was but once at a Marriage-feaſt; he is now Riſen, and Aſcended above them; ſometimes we read our Lord wept, but we never read that he did ſo much as once laugh. (3.) Nor in dead Treaſures: He ſat but once over againſt the Treaſury; he is now Riſen, &c. (4.) Nor in Eaſe and Idleneſs: He once ſlept upon a Pillow in the Ship; he is now Riſen, &c. The Spouſe could not find him by night on her Bed, nor in the broad ways of the World, Cant. 3.1, 2. (5.) No nor in the perfection of Humane Mortality; for he is Riſen and Aſcended, &c.

3dly. That we Riſe up and Aſcend with Chriſt to Newneſs of Life, Rom. 6.4. from Prophaneneſs to Piety; this is to have part in the firſt Reſurrection, Rev. 20.6. awakening out of ſin, and living unto God.

4thly. That we labour after an Experimental Knowledge of the power of Chriſt's Reſurrection, Phil. 3.10. and of his Aſcenſion alſo; this we do, if we cannot be content to be col…d careleſs in our Devotion, without finding our hearts burning within us, while he talks with us in the way of our Duty, Luke 24.32. beyond the reach of formality; we may live by a form, but we cannot die by a form; we muſt feel the exceeding greatneſs of his power, which worketh mightily in his Redeemed, Eph. 1.19. making all his Saints heavenly-minded, aſcending up to him (who is Aſcended) like Pillars of Smoke, Cant. 3.6. and drawn up after him, John. 12.32. Cant. 1.3. and Col. 3.1. as not being wedded to worldly things.

5ly. That we purifie our ſelves, 1 John 3.3. to be prepared for our own Reſurrection and Aſcenſion, which we hope for by vertue of our Redeemer's.

The fourth is a word of Comfort: (1.) Our Hope may hang the faſter and firmer for obtaining a better Reſurrection, and an happy Aſcenſion, becauſe of the two grand Pawns and Pledges we have to aſſure us of both: As he our Head is not only Riſen, which cannot but Raiſe the Body alſo (for Chriſt accounts not himſelf compleat without his Church, which he calls his fulneſs, &c. Eph. 1.21, 22.) but he is alſo aſcended, ſo muſt draw up, John 12.32. his whole Body (even the little Toes, or leaſt Members thereof) that they may be with him to behold his Glory, &c. John 17.24. but likewiſe he hath taken our Nature with him into Heaven, and hath ſent his Spirit down to us upon Earth: Our Fleſh is above, and his Spirit is below; this is a double Earneſt.

2ly. May we but be able to ſay in the Witneſſings of the Holy Ghoſt, that the Lord Chriſt hath raiſed our Souls up to the life of Grace; we then need not doubt, but he will alſo raiſe up our Bodies to a life of Glory, and not only our Souls ſhall aſcend to him at our death, but they ſhall be …nited again to our Bodies at the laſt day, and ſhall both together be with him in Glory for ever. If we have experience of a Spiritual Reſurrection and Aſcenſion in our Souls: This doth ſtrongly confirm our Faith, that it ſhall be corporal alſo, Eph. 5.14. 1 Cor. 15.32, 34. Ro. 6.4, 11. Phil. 4.20. 1. Th. 4.14. Col. 3.4.

3dly. The Soul cannot but be without comfort, till Chriſt the Comforter come and appear to us, as to Peter, Luke 24.34. who had wept bitterly, Luke 22.63. Now, where-ever Chriſt is, he will appear ſooner or later; he cannot be hid, Mark 7.24. He appeared perſonally to the Patriarchs, as he did to his Diſciples, but now to us ſpiritually, Matth. 28.20. (whereof we ſhould make good proof) and then may we p. 334hope he will appear to us gloriouſly at the laſt; our Faith is ſupported both by Evidence and by Influence from theſe things. All fruits were unholy till the firſt fruits were heaved, Levit. 23.11. Rom. 11.16. All his Redeemed have a Quietus eſt, or Acquittance virtually by Chriſt Riſen and Aſcended, Rom. 5.18. and 4, 25. but it paſſeth actually upon us when Chriſt appeareth ſavingly to, and in us, &c.

4thly. If Chriſt have led us forth as far out of the World and Sin, as Bethany, he will aſſuredly bleſs us, as he did his Diſciples, Luke 24.50, 51. at his laſt farewel. Thus Iſaac bleſſed Jacob, but he firſt felt him, Gen. 27.12, 21. and if he hath bleſſed us, we ſhall be bleſſed as Jacob was; but take heed we go not about to cheat him; for ſo ſhall we bring a curſe and not a bleſſing. We may know we are right Adopted Children, if we have clean hands, a pure heart, and an holy life, then have we the Lord's bleſſing, Pſal. 24.3, 4. and this is the Sugar which will ſweeten the bitter Cup of our Croſſes and Curſes from an evil World, the comfort of Chriſt's Spirit, the feeling of his favour, and the pardon of our ſins, &c.

5thly. 'Tis our great comfort to conſider Chriſt aſcended as our common Repreſentative, with all our Names writ upon his Breaſtplate, Exod. 28.29. Others indeed aſcended, as Enoch in the time of Nature, and Elias in the time of the Law, as well as Chriſt in the time of the Goſpel, but none aſcended as our Lord did. Note; For, (1.) They aſcended before Death ſeized upon them, ſo did not Chriſt. (2.) They aſcended by the power of another (as Elias by a fiery Chariot, &c.) but Chriſt by his own power. (3.) They made no way into Heaven for any body elſe, but Chriſt did for all his, &c. Heb. 10.20. Note; He did not ſhut the door, as Lot did when he had taken in the Angel, Gen. 19.10. but left a broad door open for all his Members. (4.) They could not work Miracles in Heaven, as they had done on Earth, but Chriſt could ſend his Spirit down to his Diſciples, &c. (5.) They went up ſuddenly, but Chriſt leiſurely, that his Diſciples might the better behold and believe it, and that we may not expect to go up to Heaven in a Whirl-wind, but gradually, as Iſrael did to Canaan by 42 Removes. The Righteous are ſcarcely ſaved, 1. Pet. 4.18. Hard travel muſt help to Heaven.

(6thly.) 'Tis no leſs our comfort to have Chriſt's Spirit, Rom. 8.9, 11. and witneſſing with our ſpirits, verſe 15. that the Lord is riſen indeed in us, and hath appeared to us, Luke 24.34. 'Tis an infallible ſign that we are Simons, Saints, true believers; for we find not that Chriſt (after his Reſurrection) appeared once to any one under the real Denomination of an Unbeliever (Thomas, tho' Unbelieving, yet was no Unbeliever) not to any of the Chief Prieſts, Scribes and Phariſees, not to Pontius Pilate, nor to King Herod, &c. For theſe reaſons, 1. To teach us, that his Kingdom was not of this World, John 18.36. 2. That his Kingdom did not depend on, or ſtood need of humane Patronage. 3. Nor was it to come with Worldly Pomp or outward Obſervation, Luke 17.19, 20, 21. John 20.29. 4. That thoſe Kill-Chriſts and Contemners of Grace and Mercy might begin to taſte of the Divine Diſpleaſure in denying them to ſee him any more, Matth. 23.39. till they ſaw him at the laſt day to their Terrour and coſt but not comfort, Matth. 26.64. Becauſe they had refuſed and Rejected him and not known the things that belonged to their Peace in the day of their Viſitation, Luke 19.42.

N.B. But on the contrary, if the Lord hath appeared ſavingly to us, this is a ſign that he loves us with an Everlaſting love, Jer. 31.3. And that this Appearing of the Kindneſs, Love and Grace of God our Saviour to us, ſhall without Controverſy bring Salvation along with it, Tit. 2.11.12, 13. & 3.4. 2. Tim. 1.10. 1 Pet. 1.7, &c.

Then follows the Third degree of Chriſt's Exaltation after his Reſurrection and Aſcenſion, (which were the two former) to wit, our Lord's ſitting down at the Right hand of God, &c. Mark 16.19. & Heb. 10.12. Pſalms 110.1. &c. Oh what great honour hath he given to our humane nature (though faln from God) by all thoſe three Degrees of advancment all in our names and natures, as well as in his own. N.B. In this third Degree we find theſe few Remarks,

1ſt, Concerning the place, the Right hand of God, the next to him in Dignity and Government, whereby our Lord is impowered with an Equality of power over all in Heaven and on Eearth, over the Church and over the World.

2dly, The Poſture, he ſits there, as one that hath done his Work, to wit, the Redemption of Mankind, he had accompliſhed the oblatory Office of our great High-Prieſt, Heb. 10.12. And now he had only the Preſentatory part of that Sacerdotal Order of Melchizedeck, to preſent himſelf and his five wounds in the ſight of God for us, Heb. 9.24. as Jonathan pacified his Father's Anger againſt David when he would have kill'd him, 1 Sam. 20.28, 29, 32. & 19.4, 5.

p. 3353dly, The Capacity he ſits in there, which is two fold, 1. As King of Saints, Rev. 15.3. And 2. As Judge of Sinners, Acts 17.31. N.B. The firſt relateth to the Church, the Prince of whoſe Salvation he is, Acts 5.31. And the High Prieſt of her profeſſion, Heb. 8.1. Praying and Pleading for all his Children, Iſa. 8.18. As Paul for Oneſimus to Philemon [wherein they have wronged thee, put all upon my Score] Philemon ver. 18. And this he doth alſo Governing them by his Laws, and providing all neceſſaries for them both in Soul and Body, N.B. But the Second relateth to the World whom he 1. Bridleth from doing all the hart they would do to his Saints, Pſal. 76.10. As he reſtrained Laban from ruining Jacob, Gen. 31.24, 29, 42. And ſo he did Eſau, cauſing Kiſſing for Killing, Gen. 33.4, &c, He chains up the Dragon, Rev. 20.1, 2. as he had done the Wolf Saul, Acts 9.1, 3, 4. 2. He hideth his Servants out of wicked hands as he did, Jeremy and Baruch, Jer. 36.26. and his Church in the Wilderneſs, Revelat. 12.6, 14. Or he 3. Works their deliverance out of the World's Wicked hands either by marvelous means (as he did David from Saul by a well timed report only, 1 Sam. 23.26. or by down right miracles, as he did Daniel from the Den of Lions, and the three Pious Princes from the fiery Furnace: As he … did deliver Iſrael out of Aegypt and the Jews from Babylon, yea, and his Church ever ſince from all her Enemies Or 4. He ſupports (when he will not deliver) in making them invincibly couragious under ſuffering and more than Conquerers, Rom. 8.37. Rev. 12.11. And Laſtly, He burns the rod when its work is done, &c.

Learn hence 1. If Chriſt be thus advanced, then muſt we honour him equally with the Father, John 5.23, Caſt down our Crowns before him, Rev. 4.10. Submit to his Scepter, Pſa. 2.10. and Live by his Law, James 4.12, &c.

2. Though Chriſt be ſit down, yet ſo may not we till we have done our Work alſo, we muſt purſue to apply what he hath purchaſed, and to follow his foot-ſteps here ſo as to ſit down on Thrones with him hereafter, Rev. 3.21. Mat. 19.28.

3. None need to fear any foe on Earth who hath ſuch a Friend in Heaven, no not Feinds in Hell, Hebrews 7.25. Philippians 1.28. Acts 20.24. Romans 16.20. & Revel. 2.10, &c.

4. Tho' he ſit down there as a Judge and King, yet ſtands he up ſometimes, (as Stephen ſaith,) Acts 7.55, 56. As a Comforter counting every ſtone that was caſt at his Servant, and ready to revenge the injury done him, Stat at Vindex, ſedet at Judex, Stephen ſaw him ſtandin… … his Captain ſhewing him the Crown that he was contending for, a ſight whereof might incourage his Souldier, and tells him of his Avenger, &c. That in due time he would Revenge his Death, &c.