A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. 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 Bap∣tist, 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 Elemen∣tary 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 prepa∣ring 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 Do∣ctrine: 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 Suf∣ferings, 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 Fa∣thers 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 Rea∣son (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

Repealed, 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 Apostle∣ship, 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 dif∣ficulty 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 Suf∣focated 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 Reconci∣led. 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 Trai∣tor. 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 A∣postleship. 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 (pro∣phecied 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 (answer∣ing 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

observation 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 An∣tichrist (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 As∣cension 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 cru∣cified, about the same distance from the City, as was betwixt the Ark and the Peo∣ple, Joshua 3.4. From hence the rather our Lord Ascended, that he might begin to re∣ceive his Crown and Glory, nigh to the place where he had endured his Cross and Con∣tempt, &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 Resurrec∣tion.

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 An∣gels 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 there∣of, 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.

Luke (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 bles∣seth his Disciples here, which was not so much the posture Accommodated to the Re∣ligious 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 eat∣ing, 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 occasion∣ally 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 Resur∣rection more abundantly, and of his Candour and Kindness still to them notwithstan∣ing 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, e∣specially these 3 last days, wherein he spoke to them the things concerning the King∣dom 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 Ac∣count of the Antecedents of our Lord's Ascension, by relating 1. a general Recapitulati∣on, wherein he briefly Repeats the main subject of his former Book (or Gospel) dedi∣cated 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 com∣mand 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 Bap∣tized 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

promise, 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 Au∣stin. 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 Ho∣nours 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.) through∣out 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 Know∣ledge hangs at God's Girdle. Hence learn we, that (1.) Christ doth not always an∣swer 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 ac∣cording 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 (ac∣cording 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 Con∣jectures 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 Hea∣vens, 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 mo∣ved 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 Ado∣ration they performed to him, from their familiarity with him in the days of his flesh

wherein 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 〈◊〉〈◊〉 pro∣strate 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 An∣gels (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 prae∣diction 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 con∣taining 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.

N.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 Ascen∣sion 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 Po∣pish Saints as Co-Saviours. Christ is the only way, both [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] newly made manifest, and [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 be∣fore 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 pre∣pared 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 Righ∣teous, &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••; Re∣digendae, &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 Pro∣phets (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

we a stately Mansion house, and Palac•• prepared for us in Heaven where we shall e∣ver 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 be∣hind their backs, &c. which intimateth (as understood of Christ) how he at his As∣cension 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 Tem∣poral 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 person∣ally 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 suf∣fer 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

had 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 Tri∣umphant 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 bet∣ter 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 Rebel∣lious 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 fol∣ly, 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 depar∣ting from them) who shall abide with the Disciples for ever, John 14.16. The De∣vil is call'd [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the Pleader, Advocate, or Comforter, whose Office is, to bring in promises into believers hearts effectually applying them, Eph. 1.13, 14. to

help 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 re∣fuse 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 na∣ture, 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 pre∣cious 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 Spi∣rit] Gal. 5.17. and the Fruits of the Spirit, verse 22. And when God gives us his Spi∣rit, 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 Scrip∣tures, John 14.26. which distinguisheth him from the Spirit of Errour. This com∣forter Christ sendeth (as he saith John 15.26.) From the Father, for Christ hath satis∣fied the Father's wrath, and now the Father and the Son (as reconciled) join both to∣gether 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 Dis∣ciples had oft done before. Beside, 'tis said, [Christ breathed upon them, saying, Re∣ceive 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 com∣fort 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 cala∣mitous

condition, 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 En∣dor, &c. Should not men in this case inquire of their God and not of Familiar Spi∣rits, &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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or overseer, who had but few Lambs while on Earth, now none can tell his Gene∣ration. 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 over∣shoots him in his own Bow.

The (9th,) is, to have an hotter influence (as the Sun at Noon) upon all his Church∣es 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 In∣struments, 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 Leba∣non (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

thereby, 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 af∣ter 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. awaken∣ing 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 Resur∣rection 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 with∣out 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 like∣wise 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

hope he will appear to us gloriously at the last; our Faith is supported both by Evi∣dence 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 Acquit∣tance 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 bles∣sing, 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 Represen∣tative, 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 witnes∣sing 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 hu∣mane Patronage. 3. Nor was it to come with Worldly Pomp or outward Observa∣tion, Luke 17.19, 20, 21. John 20.29. 4. That those Kill-Christs and Contem∣ners 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 Reject∣ed him and not known the things that belonged to their Peace in the day of their Vi∣sitation, 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 Kind∣ness, Love and Grace of God our Saviour to us, shall without Controversy bring Sal∣vation 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 Re∣demption 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 Or∣der 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.

3dly, 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 Ste∣phen 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.