The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

The FORTIETH* 1.1 SERMON.* 1.2 (Book 40)

JOH. XX.XVII.

Iesus 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 your Father; and to my God, and your God.

IN all the former Sermons we have been following Christ through his Humiliation, from the time that he left the blessed bosom of his Father: and now having finished the whole course of his obedience on Earth, and risen again from the Dead, we must in this Discourse follow him back again into Hea∣ven; and lodge him in that bosom of ineffable delight and love, which for our sakes he so freely left. For it was not his end in rising from the Dead, to live such a low animal life as this is; but to live a most glorious life as an enthroned King in Heaven; upon which state he was now ready to enter, as he tells Mary in the

Text, and bids her to tell it to the Disciples, go tell my Brethren, that I ascend to my Father, &c.

* 1.3In the former verses you find Mary waiting at Christs Sepulchre in a very pensive frame; exceedingly troubled because she knew not what was become of Christ. Vers. 15. in the next verse Christ calls her by her name Mary, she knowing the voice turned her sel••, and answered Rabboni. And as a soul transported with joy rushes into his arms, as desirous to clasp and embrace him; but I••sus said touch me not, &c. In which words we have Christs inhibition, touch me not, strange that Christ who rendred [ 1] himself so kind and tender to all, and not only admittted, but com∣manded Thomas to put his finger into his wounds, should sorbid Mary to touch him; but this was not for want of love to Mary; for he gives another reason for it presently, I am not yet ascended, (i. e.) say some, the time for embracing will be when we are in Heaven. Then and there shall be the place and time, we shall em∣brace one another for ever more. So Augustin. Or thou detest too much upon my present state, as if I had now attained the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, culminating point of my Exaltation. When as yet I am not ascended, so Camero, and Calvin expound it. Or lastly Christ would signifie hereby, that it was not his pleasure in so great a juncture of things as this, to spend time now in expressing (this way) her affections to him; but rather to shew it by hasting about his service. Which is

[ 2] The second thing observable, viz. his injunction upon Mary, to carry the tidings of his Resurrection to the Disciples, in which injunction we have

• First, The persons to whom this message was sent, my Brethren, so he calls the Disciples. A sweet compellation, and full of love. much like that of Ioseph to his Brethren, Gen. 45.4. Save only that there is much more tenderness in this than that; for he twits them in the same breath with what they had done against him; I am Ioseph your Brother whom ye sold; but in this it is, go tell my Brethren, without the least mention of their Cowardize or unkindness
• And Secondly, The message it self. Tell my Brethren, I ascend to my Father, and your Father; to my God, and your God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I ascend. It's put in the present Tense, as if he had been then ascending; though he did not ascend in some weeks after this; but he so expresses it, to shew what was the next part of his work, which he was to act in Heaven for them; and how much his heart

• was set upon it, and longed to be about it, I ascend to my Father, and your Father; to my God, and your God. Not our Father, or God in Common: but mine, and yours in a different manner. Yours by right of dominion, mine (in reference to my humane nature) not only by right of Creation though so too;* 1.4 but also by special Covenant, and Confaederation. By Praedestination of my manhood to the grace of personal union, by designation of me to the glorious office of Mediator. My Father, as I am God, by eternal generation. As man, by collation of the grace of union. And your Father by spiritual Adoption and regeneration. Thus he is my God and your God; my Father, and your Father. This is the substance of that comfortable message, sent by Mary, to the pensive Disciples. Hence the Observation is

DOCT. That our Lord Iesus Christ did not only rise from the Dead,* 1.5 but also ascended into Heaven; there to dispatch all that re∣mained to be done for the compleating the Salvation of his people.

So much the Apostle plainly witnesseth, Eph. 4.10. He that descended, is the same also that ascended up, far above all Hea∣vens, (i. e.) all the aspectable Heavens. A full and faithful ac∣count whereof the several Evangelists have given us, Mark. 16.19. Luk. 24.51. This is sometimes called his going away, as Ioh. 16.7. Sometimes his being exalted, Acts 2.33. Sometimes his being made higher than the Heavens, Heb. 7.26. And sometimes his entring within the vail, Heb. 6.19, 20. All which are but so many Synonymous phrases expressing his ascension in a pleasant variety.

Now for the opening this act of Christ, we will bind up the whole in the satisfaction of these six Questions. First, who ascend∣ed? Secondly, whence did he ascend? Thirdly, whither? Fourth∣ly, when? Fifthly, how? And lastly, why did he ascend? And these will take in what is needful for you to be acquainted with in this point.

First, Who ascended? This the Apostle answers, Eph. 4.10. [ 1] The same that descended,* 1.6 viz. Christ. And himself tells us in the

Text, I ascend. And though the ascension were of Christs whole person, yet it was but a figurative and improper expression with respect to his divine nature, but it agrees most properly to the hu∣manity of Christ, which really changed places and conditions by it. And hence it is that it's said, Ioh. 16.28. I came forth from the Father, and am come into the world; again I leave the world, and go to the Father. He goes away, and we see him no more. As God, he is spiritually with us still; even to the end of the world. But as man, the heavens must contain him till the restitution of all things, Acts 3.21.

[ 2] Secondly, Whence Christ ascended?

I answer, more generally, he is said to ascend from this world, to leave the world. That is the terminus à quo, Joh. 16.28. But more particularly, it was from mount Olivet, near unto Ierusalem. The very place where he began his last sorrowful Tragedy. There where his heart began to be sadded, there is it now made glad. O what a difference was there betwixt the frame Christ was in, in that Mount before his Passion, and this he is now in, at his ascen∣sion! But

[ 3] Thirdly, Whither did he ascend?

It's manifest it was into the third Heavens. The Throne of God, and place of the blessed. Where all the Saints shall be with him for ever. It's said to be far above all heavens. That is, the heavens which we see, for they are but the pavement of that stately Palace of the great King. He is gone (saith the Apostle) with∣in the vail, (i. e.) into the most holy Place. And into his Fa∣thers house, Ioh. 14.2. And he is also said to go to the place where he was before, Joh. 6.62. Back again to that sweet and glorious bosom of delight and Love from whence at his incarnation he came.

[ 4] Fourthly, When did Christ ascend? was it presently as soon as he rose from the dead?

No, not so, for after his Resurrection (saith Luke) he was seen of them forty daies, speaking of the things pertaining to the Kingdom of God. And truly the care and love of Christ to his people was very manifest in this his stay with them. He had ineffable glory prepared for him in heaven,* 1.7 and awaiting his coming; but he will not go to possess it, till he had settled all things for the good of his Church here. For in this time he con∣firmed the truth of his Resurrection, gave charge to the Apostles

concerning the Discipline and order of his house, or Kingdom; which was but needful since he intended that their Acts should be rules to future Churches. So long it was necessary he should stay. And when he had set all things in order,* 1.8 he would stay no longer, lest he should seem to affect a terrene life. And besides he had work of great concernment to do for us in the other world. He desired to be no longer here, than he had work to do for God, and souls. A good pattern for the Saints.

Fifthly, How did Christ ascend into Heaven? [ 5]

Here it's worthy our Observation, that Christ ascended as a publick person,* 1.9 or fore-runner in our names, and upon our ac∣counts. So it's said expresly, Heb. 6.20. Speaking of the most holy place within the vail, whither (saith he) the fore-runner is for us entred. His entring into heaven as our fore-runner implies both his publick capacity, and precedency.

First, His publick capacity, as one that went upon our business to God. So he himself speaks, Ioh. 14.2. I go before to prepare a place for you. To take possession of heaven in our names. The fore-runner hath respect to others that were to come to hea∣ven after him, in their several generations; for whom he hath taken up mansions, which are kept for them against their coming.

Secondly, It notes precedency. He is our fore-runner, but he himself had no fore-runner. Never any entred into heaven be∣fore him, but such as entred in the name, and through the vertue of his merits. He was the first that ever entred heaven directly, immediately in his own name and upon his own account. But all the Fathers who died before him, entred in his name. To the holi∣est of them all God would have said as Elisha to Iehoram, 2 King. 3.14. Were it not that I had respect to the person of my Son, in whose name and right you come; I would not look upon you. You must back again▪ heaven were no place for you. No not for you A••raham nor for you Moses.

Secondly, He ascended Triumphantly into heaven. To this good Expositors refer that which in the Type is spoken of David,* 1.10 when he lodged the Ark in its own place, with musical instru∣ments and shoutings; but to Christ in the Antitype when he was received up Triumphantly into glory, Psal. 47.5. God is gone

up with a shout, the Lord with the sound of a Trumpet; sing praises to God, sing praises; sing praises unto our King, sing praises.* 1.11 A Cloud is prepared as a Royal Chariot to carry up this King of Glory to his Princely pavillion. A Cloud received him out of their sight.* 1.12 And then a Royal guard of mighty Angels surround the Chariot, if not for support, yet for greater state, and solemnity of their Lords ascension. And oh what Jubilations of the blessed Angels were heard in heaven! How was the whole City of God moved at his coming. For look as when he brought his first begotten into the world, he said, let all the Angels of God worship him: Heb. 1.6. So at his return thither again, when he had finished Redemption work, there were no less demonstrati∣ons given by those blessed Creatures of their delight and joy in it. The very heavens ecchoed, and resounded on that account. Yea, the Triumph is not ended at this day, nor ever shall.

It's said, Dan. 7.13.14. I saw, (saith the Prophet) 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 near before him. And there was given him, dominion, and glory and a Kingdom; that all People, Nati∣ons, and Languages should serve him. This Vision of Daniels was accomplisht in Christs ascension, when they (i. e.) the An∣gels brought him to the ancient of daies (i. e.) to God the Fa∣ther,* 1.13 who to express his welcome to Christ, gave him glory and a Kingdom. And so it is and ought to be expounded. The Father received him with open arms, rejoycing exceedingly to see him again in heaven, therefore God is said to receive him up into glory, 1 Tim. 3.16. For that which with respect to Christ, is called ascension, is with respect to the Father called assumption. He went up, and the Father received him. Yea, received him so, as none ever was received before him, or shall be received after him.

Thirdly, Christ Ascended munificiently shedding forth abundant∣ly inestimable gifts upon his Church at his ascension. As in the Roman Triumphs they did Spargere missilia, bestow their largesses upon the people; so did our Lord when he ascended, wherefore he saith when he ascended up on high he led Captivity Captive;* 1.14 and gave gifts unto men. The place to which the Apostle refers, is Psal. 68.17.18. where you have both the triumph and munificence with which Christ went up excellently set forth together.

The Chariots of God (saith the Psalmist) are twenty thousand, even thousands of Angels; the Lord is among them as in Sinai, in the holy place. Thou hast ascended on high, thou hast led Captivity Captive, thou hast received gifts for men; Yea▪ for the rebellious also, that God might dwell among them. Which words in their literal sense are a Celebra••ion of that famous victory and triumph of David, ever the enemies of God▪ recorded, 2 Sam. 8. These conquered enemies bring him several sorts of pre∣sents, all which he dedicated to the Lord. The spiritual sense is, that just so our Lord Jesus Christ when he had overcome by his death on the Cr••ss,* 1.15 and now triumphed in his ascension, he takes the parts and gifts of his enemies, and gives them by their conver∣sion to the Church▪ for its use and service. Thus he received gifts even for the rebellious, (i. e.) sanct••fies the natural gifts, and ••aculties of such as hated his people before, dedicating them to the Lord in his peoples service. Thus (as one observes) Ter∣tullian, Origen, Austin, and Ierome, came into Canaan laden with Aegyptian Gold. Meaning they came into the Church rich∣ly furnished wi••h natural learning and abilities. Austin was a Manichee, Cyprian a Magician, learned Bradwardine a scornful proud na••urallist, who once said when he read Pauls Epistles, de∣dignabar esse parvulus. He scorned such childish things, but af∣terwards became a very useful man in the Church of God. And even Paul himself, was as fierce an enemy to the Church, as breathed on earth; till Christ gave him into its bosom by conver∣sion; and then no meer man ever did the Lord and his people greater service than he. Men of all sorts. Greater and smaller lights, have been given to the Church. Officers of all sorts were given it by Christ. Extraordinary and temporary, as Prophets, Apostles, Evangelists, ordinary and standing, as Pastors, and Teachers which remain to this day, Eph. 4.8, 9. And those stars are fixed in the Church heaven, by a most firm establishment, 1 Cor. 12.28. Thousands now in heaven, and thousands on earth also, are blessing Christ at this day for these his ascension gifts.

Fourthly, Our Lord Jesus Christ ascended most comfortably, for whilst he was blessing his people, he was parted from them, Luk. 24.50, 51. Therein making good to them what is said of him, Ioh. 13.1. Having loved his own, he loved them to the end. There was a great deal of love manifested by Christ in this very last act of his, in this world. The last sight they had of him in

this world was a most sweet and encouraging one. They heard no∣thing from his lips but love, they saw nothing in his face but love; till he mounted his triumphant Chariot and was taken out of their sight.

Surely these blessings at parting were sweet and rich ones. For the matter of them, they were the mercies which his blood had so lately purchased for them. And for their extent, they were not only intended for them, who had the happiness to be upon the place with him from whence he ascended; but they reach us, as well as them; and will reach the last Saint that shall be upon the earth, till he come again. For they were but representatives of the future Churches, Matth. 28.20. And in blessing them, he blessed us also. And by this we may be satisfied that Christ carried an heart full of love to his people away with him to heaven; since his love so abounded in the last act that ever he did in this world. And left such a demonstration of his tenderness with them at parting.

Fifthly, He ascended, as well as rose again, by his own power. He was not meerly passive, in that his ascension, but it was his own act. He went to heaven. Therefore it's said, Act. 1.10. He went up,* 1.16 viz. by his own d••vine power. And this plainly evin∣ceth h••m to be God, for no meer Creature ever mounted it self from earth, far above all heavens, as Christ did.

[ 6] Sixthly, And lastly, why did Christ ascend?

I answer his ascension was necessary upon many and great ac∣counts. For

• First, If Christ had not ascended, he could not have Interceded as now he doth in heaven for us. And do but take away Christs intercession, and you starve the hope of the Saints. For what have we to succour our selves with under the daily surprises of sin, but this, that if any man sin, we have an Advocate [with the Father] mark that with the Father. A friend upon the place. One that abides there, on purpose to transact all our affairs, and as a surety for the peace betwixt God and us.
• Secondly, If Christ had not ascend••d, you could not have en∣tred into heaven, when you die. For he went to prepare a place for you, Joh. 14.2. He was (as I said before) the first that

• entred into heaven directly and in his ow•• name: and had he not done so, we could not have entred (when we die) in his name. The fore-runner made way for all that are coming on in their seve∣ral generations after him. Nor could your bodies have ascended after their Resurrection, but in the vertue of Christs ascension. For he ascended (as was said before) in the capacity of our head, and representative. To his Father and our Father. For us and himself too.
• Thirdly, If Christ had not ascended, he could not have been inaugurated and installed in the glory he now enjoys in heaven. This world is not the place where perfect felicity and glory dwells. And then how had the promise of the Father been made good to him? Or our glory (which consists in being with, and conformed to him) where had it been? Ought not Christ to suffer, and to enter into his glory? Luk. 24.25.
• Fourthly, If Christ had not ascended, how could we have been satisfied that his payment on the Cross made full satis••action to God? and that now God hath no more Bills to bring in against us? How is it that the spirit convinceth the world of righteousness, Ioh. 16.9, 10. But from Christs going to the Father, and re∣turning hither no more; which gives evidence of Gods full con∣tent and satisfaction both with his person and work.
• Fifthly, How should we have enjoyed the great blessings of the Spirit and Ordinances, if Christ had not ascended? And surely we could not have been without either. If Christ had not gone away, the Comforter had not come, Joh. 16.7. He begins where Christ finished. For he takes of his, and shews it to us, Joh. 16.14. And therefore it's said, ••oh. 7.39. The Holy Ghost was not given, because Iesus was not yet glorified. He was then given as a sanctifying spirit, but not given (in that measure as afterward he was) to furnish and qualifie men with gifts, for ser∣vice. And indeed by Christs ascension both his sanctifying and his ministring gifts, were shed forth more commonly, and more abundantly upon men. These fell from him when he ascended, as Eli••ahs mantle did from him, so that whatsoever good of conversi∣on, edification, support, or comfort you receive from spiritual Ordinances he hath shed forth that, which you now see and feel. It's the fruit of Christs ascension.
• Sixthly, And lastly, if Christ had not ascended how had all the Types and Prophesies that figured and fore-told it been fulfilled?

• ... And the Scriptures cannot be broken, Joh. 10.35. So that upon all these accounts it was expedient that he should go away. It was for his glory, and for our advantage. Though we lost the comfort of his bodily presence by it, yet if we loved him we would rejoyce because he went to the Father, Joh 14.28. We ought to have rejoyced in his advancement, though it had been to our loss: but when it is so much for our benefit as well as his Glory; it's matter of joy on both sides that he is ascended to his Father, and our Father; to his God, and to our God. From the several blessings flowing to us out of Christs ascension, it was that he charged his people not to be troubled at his leaving of them, Ioh. 14. And hence learn

Inference 1.

* 1.17Did Christ ascend into Heaven? Is our Iesus our treasure in∣deed there? Where then should the hearts of believers be, but in Heaven where their Lord their Life is? Surely Saints it is not good that your Love, and your Lord should be in two several Countries, said one that is now with him. Up, up, after your Lover, that he and you may be together. Christians you ascended with him virtually when he ascended, you shall ascend to him personally hereafter, oh that you would ascend to him Spiritually in acts of Faith, Love and desires daily. Sursum Corda, up with your hearts, was the form used by the Ancient Church, at the Sa∣crament. How good were it if we could say with the Apostle, Phil. 3.21. Our Conversation is in Heaven from whence we look for a Saviour. An heart ascendant, is the best evidence of your interest in Christs ascension.

Inference 2.

* 1.18Did Christ go to Heaven as a fore-runner? What haste should we make to follow him! He ran to Heaven, he ran thither before us. Did he run to glory and shall we linger? Did he flee as an Eagle towards Heaven, and we creep like snails? Come Christians lay aside every weight, and the sin that doth so easily beset you, and run with patience the Race set before you, looking unto Iesus, Heb. 12.1, 2. The Captain of our Salvation is entred within the gates of the new Ierusalem, and calls to us out of Heaven, to

hasten to him; proposing the greatest incouragements to them that are following after him, saying he that overcomes shall sit with me in my Throne, as I also overcame, and am set down with my Father in his Throne, Rev. 3.21. How tedious should it seem to us to live so long at a distance from our Lord Jesus! our Life.

Inference 3.

Did Christ ascend so triumphantly,* 1.19 leading Captivity Captive? How little reason then have believers to fear their conquered ene∣mies, Sin, Satan and every enemy was in that day led away in tri∣umph dragged at Christs Chariot wheels. Brought after him as it were in Chains. 'Tis a lovely sight to see the necks of those Ty∣rants under the foot of our Ioshuah. He made at that day an open shew of them, Col. 2.15. Their strength is broken for ever. In this he shewed himself more than a conqueror; for he conquer∣ed, and triumphed too. Satan was then trod under his feet. And he hath promised to tread him under our feet also, and that short∣ly, Rom. 16.20. Some power our enemies yet retain, the Ser∣pent may bruise our heel, but Christ hath crusht his head.

Inference 4.

Did Christ ascend so munificently,* 1.20 shedding forth so many mer∣cies upon his people? Mercies of inestimable value reserved on purpose to adorn that day? O then see that you abuse not those most pretious ascension gifts of Christ, but value and improve them as the choicest mercies. Now the Ascension gifts as I told you are either the Ordinances and Officers of the Church (for he then gave them Pastors and Teachers) or the Spirit that furnisht the Church with all its gift. Beware you abuse not either of these.

First, Abuse not the Ordinances and Officers of Christ. This is a sin that no Nation is plunged deeper into the guilt of it, th••n this Nation. And no Age, more than this. Surely God hath written to us the great things of his Law, and we have accounted them small things. We have been loose, wanton, sceptical pro∣fessors for the most part; that have had nice and coy stomachs that could not relish plain wholesom truths; except so and so modified to our humors. For this the Lord hath a Controversie with the Nation, and by a sore Judgement he hath begun to rebuke this sin

already. And I doubt before he make an end, plain truths will down with us; and we shall bless God for them.

Secondly, But in the next place see that you abuse not the Spirit, whom Christ hath sent from Heaven at his ascension; to supply his bodily absence among us, and is the great pledge of his care for, and tender love to his people. Now take heed that you dont vex him by your disobedience. Nor greive him by your unkind∣nesses. Nor quench him by your sinful neglects of duty, or abuse of light. O deal kindly with the Spirit and obey his voice. Com∣ply with his designs, and yield up your selves to his guidance and conduct. Methinks to be intreated, by the Love of the Spirit, Rom. 15.30. Should be as great an Argument as to be intreated for Christs sake. Now to perswade all the Saints to be tender of grieving the Spirit, by sin; let me urge a few Considerations, pro∣per to the point under hand. And

• Consid. 1. First, He was the first and principal mercy that Christ received for you, at his first entrance into Heaven. It was the first thing he asked of God, when he came to Heaven. So he speaks, Ioh. 14.16, 17. I will pray the Father, and he shall give you another Comforter; that he may abide with you. No sooner had he set foot upon the place but the first thing, the great thing that was upon his heart to ask the Father for us, was that the Spi∣rit might be forthwith dispatcht, and sent down to his people. So that the spirit is the first-born of mercies. And deserves the first place in our hearts, and esteems.
• Consid. 2. Secondly, The Spirit comes not in his own name to us (though if so, he deserves a dear welcome for his own sake, and for the benefits we receive by him which are inestimable) but he comes to us in the name, and in the loves both of the Father and Son. As one authorized and delegated by them. Bringing his Credentials under both their hands, and seals, Ioh. 15.26. But when the Com∣forter is come whom I will send to you, from the Father. Mark I will send him from the Father, and in Ioh. 14.26. The Father is said to send him in Christs name. So that he is the messenger that comes from both these great and holy persons. And if you have any Love for the God that made you, any kindness for Christ that died for you; shew it by your obedience to the Spirit that comes from them both; and in both their names to us: and who will be

• both offended and grieved if you grieve him. O therefore give him an enter••ainment worthy of one that comes to you in the name of the Lord. In the Fathers name, and in the Sons name.
• Consid. 3. Thirdly, But that is not the only consideration that should cause you to beware of grieving the Spirit, because he is sent in the name of such great and dear persons to you; but he deserves better entertainment than any of the Saints give him, for his own sake, and upon his own account, and that upon a double score, viz.

Of his Nature and Office.

First, On the account of his Nature, for he is God, Co-equal with the Father and Son in Nature, and digni••y, 2 Sam. 23.23. The Spirit of the Lord spake by me, and his word was in my tongue; the God of Israel said; the Rock of Israel spake to me. So that you see he is God. The rock of Israel. God omnipotent, for he created all things, Gen. 1.2. God omnipresent, filling all things, Psal. 139.7. God omniscient, who knows your hearts, Rom. 9.1. Beware of him therefore, and grieve him not, for in so doing, you grieve God.

Secondly, Upon the account of his Office and the benefits we re∣ceive by him. We are obliged even on the score of gratitude and ingenuity to obey him. For he is sent in the quality of an Advocate, to help us to pray. To indite our requests for us. To teach us what, and how to ask of God, Rom. 8.26. He comes to us as a Comforter, Ioh. 14.16. And none like him. His work is to take of Christs,* 1.21 and shew it to us, (i. e.) to take of his death, Resurrection, Ascension, yea of his very present Intercession in Heaven and shew it to us.* 1.22 He can be with us in a moment, he can (as one well observes) tell you what were the very last thoughts Christ was thinking in Heaven about you.* 1.23 It was he that formed the body of Christ in the womb, and so prepared him to be a sacrifice for us. He filled that humanity with his unexampled fullness. So fitting and anointing him for the discharge of his Office.

'Tis he tha•• pu••s efficacy into the Ordinances,* 1.24 and without him they would be but a dead letter. 'Twas he that blessed them to your conviction,* 1.25 and c••nversion. For if Angels had been the Preachers, no conversion had followed, without the Spirit. 'Tis he that is the vinculum unionis bond of union betwixt Christ and your souls; without which you could never have had interest in Christ,* 1.26 or Communion with Christ. 'Twas he that so often hath helped your

infirmities, when you knew not what to say. Comforted your hearts when they were overwhelmed wi••hin you,* 1.27 and you knew not what to do. Preserved you many thousand times from sin and ruine when you have been upon the slippery br••nk of it in temptations. 'Tis he (in his sanctifying work) that is the best evidence your souls have for Heaven. It were endless to enumerate the mercies you have by him. And now, Reader, dost thou not blush to think how unwor∣thily thou hast treated such a friend. For which o•• all these his Offices or benefits dost thou grieve and quench him? O grieve not the holy Spirit, whom Christ sent assoon as ever he came to Heaven, in his Fathers name, and in his own name to perform all these Offices for you.

Inference 5.

* 1.28Is Christ ascended to the Father as our fore-runner, then the door of Salvation stands open to all believers, and by vertue of Christs ascension;* 1.29 they also shall ascend after him; far above all visible Heavens. O my friends, what place hath Christ prepared and taken up for you! What a splendid habitation hath he provided for you. God is not ashamed to be called your God, for he hath pre∣pared for you a City, Heb. 11.16. In that City Christ hath pro∣vided mansions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, resting places for your everlasting abode, Ioh. 14.2. and keeps them for you till your coming. O how Au∣gust, and glorious a dwelling is that, where Sun, Moon and Stars shall shine as much below your feet as they are now above your heads? Yea, such is the love Christ hath to the believer, that (as one saith) if thou only hadst been the chosen of God, Christ would have built that house for himself and thee. Now it is for himself, for thee, and for many more who shall inherit with thee.

God send us a joyful meeting within the vail, with our fore-runner; and sweeten our passage into it, with many a fore-sight, and fore-tast thereof. And mean time let the Love of a Saviour infl••me our hearts, so that when ever we cast a look towards that place, where our fore-runner is for us entred; our souls may say with melting affections▪

Thanks be to God for Iesus Christ; and again, Blessed be God for his unspeakable Gift.

Notes

• * 1.1

  Serm. 40.
• * 1.2

  Wherein the Ascensi∣on of Christ is opened, and vari∣ously im∣proved, be∣ing the se∣cond step of his Exalta∣tion.
• * 1.3

  V••l••bat Ma••ia Christ m••am le∣c••i, praenimio scilicet a••oe ejus, & gaudio quod ru••un in ••a••••e p••••s••••tem v••d s••••t. B••c••r. in Loc.
• * 1.4

  Mr. Henry Ieanes second part of the mixture of Scholastical and Practical Divini••y. p. 273
• * 1.5

  Doct.
• * 1.6

  Ascensio totius fuit personae, naturae tame•• divi•••• no•• convenit nisi figuratè. S••d humanae naturae maximè pro riae convenit, &c. Ames. Med. p. 114.
• * 1.7

  D••sipulorum infirmitas hu∣jus inter stitii moram postula∣bat. Ames.
• * 1.8

  Ne terrenan vitam videre∣tur medita••e. Ames.
• * 1.9

  Consolationem summam hoc in∣gressu nobis no••strat, ne{que} enim sua, sed nostra causa, ut de coelo de∣scendit; ita coelum oc••upavit; ut nobis ibi locum at{que} do••icilium pararet. Pareus in La.
• * 1.10

  Molerus in loc. G••••us. Aynswerth.
• * 1.11

  Mr. Case in his Pi••gah.
• * 1.12

  Luk. 24.51.
• * 1.13

  Vide ••codat••, and English. Annot. &c.
• * 1.14

  So••••nt princip••s post victoriam dum trium∣phant, ••agna m••nera & p••∣cunias in populum sibi triumphanti gratulantem & Iubila••tem, spargere. Z••nch.
• * 1.15

  Excitas ••••∣cto es ecc••esiae ti••••i••er cos q••i pop••lum ••uun ••••••u••t & p••••se ••••tur; & biad mul∣tos ••x hostitus tuis, ad hoc regnum adau∣cis. Molerus. in loc.
• * 1.16

  Causa hujus ascensionis fui∣virtus Divi¦na— sed ac••edebat insuper cond••tio corporis glorificati, quod aequè sursum fertur at{que} deorsum. Ames.
• * 1.17

  Infer. 1.
• * 1.18

  Infer. 2.
• * 1.19

  Infer. 3.
• * 1.20

  Infer. 4.
• * 1.21

  Joh. 16.14.
• * 1.22

  Mr T. Good∣win.
• * 1.23

  Luke 1.35. Isa. 61.1. Col. 1.19.
• * 1.24

  2 Cor. 9.6.
• * 1.25

  Joh. 16.9 1. Pet. 1 12. 1 Joh. 3 24. Rom. 8.9.
• * 1.26

  Rom. 8.26.
• * 1.27

  Joh. 14.16. Ez••k. 36.27.
• * 1.28

  Infer. 5.
• * 1.29

  Spes futurae no∣strae haereditatis in ••a••ite nostro ple••issimè con∣firmatur, & nos cun eo in coelis colloca••i su••us. Synop. purio∣ris Theo••. Disp 28 p 342.