Christ's Ascension INTO HEAVEN ASSERTED, AND Practically Improved, IN Several SERMONS.  
By the Reverend Mr. Joseph Hallet, late Minister of the Gospel in Exon.  
Whereunto is added by way of Preface some Account of the Pious AUTHOR.  
I ascend to my Father, and to your Father, and to my God, and your God.  John 20.17. 
London: Printed for john Salusbury, and Robert Osborne Bookseller near the Bear in Exon. 1693.   

THE Epistle Dedicatory.  
To that Congregation of Christian People in Exon, that were usually my Father's Auditors, during the public Exercise of his Ministry in this City; and to all his Friends and Acquaintance.  
DEAR SIRS,  
IT is Customary with some Persons, to front the Reasons of the Publication of their Treatises with this: viz. That they were induced thereto, by the pressing Importunity of their Friends. I verily believe I may have as good a Foundation for the employing of this Argument, to excuse my exposing some of my Father's Sermons to public View, as most of those that have at any time addressed their Readers with this Plea: With what urgency many of you have been prompting me to this Undertaking, I leave you to yourselves to be informed. To gratify your desires, and in Compliance with your earnest Solicitations, I here at length present you with a few Sermons of his, that were some Years since Preached amongst you, upon the Subject of our Lord's Ascension into Heaven. I confess, I was a long while very backward to the Publication of my Father's Discourses, because I saw the World was already crammed with so many Treatises on all kind of Subjects, that I almost doubted, whether amongst so great a Crowd, there would be any room admitted them for Entertainment. However, I have resolved to send these into the World, but what acceptance they may meet withal I cannot presage; only thus much I dare adventure to presume upon, that they will meet with a Cordial welcome from you. But let me leave this Caution with the Reader, that he expect not to meet in these Discourses with a Gaiety of Expression, or a pompous Rhetoric; for the Author never affected a finery of Language in his Pulpit-Discourses, but always studied plainess, that he might affect and Profit, not Amuse his Auditors. I have often heard him speak with somewhat of concern against those Pulpit-Declaimers, whose Language discovered their Design rather to be Ostentation, than Edification. I question not but he was as able to Trim and Adorn a Discourse, as most of those that would fain have the World applaud them as mighty Orators. But he was satisfied, however, that might make the People admire, it was not the way to make them wiser or better. Well, a plain Discourse it is that you are here presented with; but yet as it is not gaudy, so neither does it appear in so sordid a Dress as to attract Contempt: Had my Dear Father had the Publication of it himself before his Decease, you may be confident it would have had something more of exactness, than now can be supposed to attend it. For it's highly improbable, that posthumous and popular Discourses (especially if their Authors ne'er designed them for the Press) should be chargeable with no Defects; when as some of the least Composures of this kind have their Flaws. If you meet with any thing in the following Sermons liable to Objection, remember these Discourses could not possibly have the Author's Review to render them more Correct before their Publication. And then they struggle under the Disadvantage of having been Copied from a few blotted Notes that were scarcely Legible: yet thus much I dare aver, that altho' the Scribe may have been guilty of some few mistakes, yet not of very great ones.  
But as to the Author of these ensuing Sermons, My endeared Father, it may perhaps, be expected by some, that I should give a Character of him suitable to his Worth, and tell the World what were those commendable Qualities in him, that recommended him so much to the esteem of many that knew him: I could, I confess, say many things of him, as a good Christian, a Scholar, a Pastor, and a Parent, which would discover him to have been a Person above the common Rate; but I should incur the censure of many, should I attempt any thing of that nature. Therefore all I shall do as to that matter, shall only be to remember you of some things concerning him, which fell within the knowledge of most of you. He was, altho' a Person of a crazy Body, yet a very painful and diligent Student, that carefully employed his time to the best advantage; insomuch, that he was not but with great difficulty, at any time drawn to recreative Diversions. Tho' it may be, his enfeebled Body, and his shattered Spirits called for their frequent Repetition. He was a very faithful and affectionate Pastor, that readily condescended to the meanest, and would Conscientiously discharge the Duties of his Function, notwithstanding the Frowns of the greatest: He was as forward to reprove the Lives of those of a higher Station, as the Follies of those that moved in a lower Sphere: His Prayers were always fervent and pithy; his Preaching very clear but warm, and he delivered his matter with such a winning Pathos, that he even commended the Attention of his Auditory; he filled not his Discourses with bitter Invectives against the Persons of those that differed from him in some Controverted Points, but many times spoke honourably of them. His design was not to raise men's Passions, but to allay them when exorbitant; not to Exulcerate men's Minds, but to calm and sweeten them. He Preached to instruct the Ignorant, to reclaim the Sinful, to comfort the contrite Soul; but not to fill men's Hearts with Rage, or their Mouths with Clamour. He was a Person irrecoverably averse to any thing of flattery, or a daubing Language; who always made his Tongue the Interpreter of his Heart. There are a sort of men in the World, with whom there are, as the Poet speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Moschus.  
Charming Tongues, but Hearts full of rancour and bitterness, whose Words do not keep Peace with their secret Intentions. And I am sure the Author had sufficient reason to be exemped from that number; he was a fond lover of Integrity, and was obstinately set against all Temptations to any thing of Injustice; insomuch, that he has sometimes drawn upon himself the displeasure of his Friends, by his stiff adhesion to Truth and Equity. It was always his temper to value Truth and Honesty before the Applauses of Men, or the profuse Commendations of mistaken Friends. Amicus Plato, Amicus Aristoteles, sed magis Amica veritas; He might have justly challenged for his Motto: He was a very Conscientious and Laborious Minister, so well pleased with the Work his Master had called him to do; that his many Bodily Infirmities that very much indisposed him towards the last of his Time, could not detain him from engaging in it. How often has it been fitter for him to have been in his Bed then in his Pulpit? His Weaknesses were so very great, although his bodily Disorders were sometimes violent; yet then was he extremely willing to spend the little remains of his Strength to instruct and profit you. He often adventured into the Pulpit, when his Distempers had exceedingly enfeebled him; so that sometimes he has been seized by a fit of the Hipochondriack Passion in the midst of his Work, to the sudden surprise of the Congregation, (for that was the Disease that attended him by frequent returns, from the Confinement in the South gate-Prison in your City, to the utmost Period of his Days). The last time that ever he was in the Pulpit, he laboured under a great deal of Weakness, and a visible disorder of Body; insomuch, that his Legs trembled under him, which I observing a little before he entered the Church, entreated him to forbear Preaching for that Season, and to permit me for once to supply his room; or that he would allow me to apply myself to the Reverend Mr. Collings for his Assistance, who had often made a very friendly Offer of it, in case my Father's great weaknesses should at any time disable him for his ministerial Work. But he put me off with this Reply, that he was loath to omit that Season; because he was afraid he should never have on opportunity of Preaching more; which was a sad Presage of what soon befell him: yet he could not be dissuaded from doing his Master's Business, altho' he laboured under such great bodily Infirmities, but he ascended the Pulpit, and entertained the Auditory with an excellent Discourse from the Song of Moses, Deut. 32.1. which Song begins thus; Give ear, oh ye heavens, and I will speak, and hear oh earth, the words of my mouth. He designed several Discourses upon these Words, but his Death prevented him. From the consideration that Moses delivered that divine Song just as he was about to take his final Farewell of this World; he thence observed this precious Truth.  
Doctrine 1. That gracious Souls, the nearer Heaven they are, the more Heavenly will they be.  
On this Truth he had Preached several Sermons; but then farther remarking that this sweet Song delivered by Moses just before his departure, had a manifest regard to the welfare of the Church of Israel, he thence observed this other precious Truth.  
Doct. 2. That good Men die with the Interest of God, and Souls much upon their Hearts. In his last Sermon he mostly insisted upon this Doctrine, and concluded it with this Passage: Oecolampadius when he fell sick at Basil, sent not for the Physician, but the Pastors of the Churches, and notwithstanding his Pain and Weakness, with much Life and Vigour, besought them to continue constant and firm in the purity of that Doctrine they had professed and Preached; and for other things he willed them to be less careful, assuring them, that the alsufficient God would provide for them, and not be wanting, When thus he had ended his Discourse, he concluded all with these sad Words (which he spoke feelingly, though with a sweet Voice) I believe this is the last Sermon that ever I shall preach to you, or that ever you will hear from me; Or Words to that purpose which proved a truth, though a doleful one: For no sooner had he left the Congregation, but he instantly repaired to his House, betook himself to his Bed, and from thence in a few days was carried to his Grave: A vast Multitude of People attended his Funeral; after his Interment the Reverend Mr. George Tross, his worthy Successor preached his Funeral Sermon to a very numerous Assembly, from those Words, Zech. 1.5. Your Fathers where are they? and the Prophets do they live for ever? From which Text the Auditory were entertained with many suitable and profitable Truths, which I wish may have a lasting Impression upon all that heard them. My Endeared Father, preached his last Sermon, March 6. 1688. and exchanged this life for a better, March 14 of the same Year: Yhus, he delivered, as it were his own Funeral Discourse, than went to his home, and died: Thus suddenly was he removed not without your sorrowful Resentment of so great a Loss; may those excellent Truths that he taught you, still have a room in your memories, and a happy Influence upon your Practices, and that will be the best way to secure his Name from Oblivion, and to evidence your own Names to be written in the Lamb's Book of Life, Rev. 21.27. But before I can dismiss this Account of my Father, I look upon myself obliged to reply to an invidious Objection, that formerly many have made a Noise with to lessen his Esteem, and procure his Discredit. Viz.  
Obj. Mr. Hallet said they, was a man of very mean Abilities, that had little of a Scholar in him, for he had never the Benefit of an Academical Tuition, he was never graduated in any University, never had a regular, methodical Education, and therefore wondered People were so fond of one of so little Learning.  
To which I answer, 1. I heartily rejoice that I could never hear any thing objected against his Piety. 2. I do most sincerely wish that the Persons that made a clamour with this Cavil were Possessors of a great deal more Learning than my Father was ever Master of. 3. I may further add, that I have known very many Persons that have had an Education in our Academies, that have no great reason to boast of their acquired Abilities, or to value themselves upon the account of their Clerkship: Degrees and College commons, I am convinced do not inspire Men with Knowledge and Learning; and I have reason to believe that Men may be wise and knowing, although they were never nursed up in those Seminaries, for I have been acquainted with some that have been well skilled in Arts and Sciences, in the learned Tongues and Languages, and yet had never the Advantage of an Accademial Instruction: Such have profited more by their Diligence, and their own private reading, than many others by their College Lectures, and their little Debates in the Schools: I say this, not that I would be thought to give a disparaging Character of an Academial Tuition, but only to prove that Learning and skill in Sciences are not always confined to Persons thus educated; and I am sure my Father was a plain instance of it. But 4. I shall offer a farther Reply to this Objection in the Words of the learned and pious Mr. Baxter, which you may find in the Preface to his Teacher of Household's; Speaking there of the learning that is to be met with in the Universities; he thus expresses himself, If any say there is no great or solid Learning to be got elsewhere, let them think where great Augustine, and most of the great Lights of the Church for Four hundred Years attained their Knowledge; and whether the Scaligers, Salmasius, Grotius, Selden, and such others got not more by secret laborious Reading, than by Academical Tutors and Disputes; and whether such famous Men as John Reinolds, Blondel, etc. even in the Universities, got not their great Learning by searching the same Books which may be read in another place. This I suppose to be abundantly sufficient to blunt the Edge of that Cavil, and to vindicate my Father's Esteem from that Objection.  
But now to return to the following Discourses, I have already told you that their Subject Matter is our Lord's Ascension into Heaven; a Subject very proper to be discoursed upon to a Christian Auditory, or to be propounded to the perusal of Christian Readers; seeing we find it an Article inserted in that ancient and common Creed, which usually, (but yet how truly I cannot say) passes for an Apostolical Composure: This Article of our Lord's Ascension, is a Truth upon which a Christian's Hopes are much bottomed, and Promises a Treasury of Comfort to all the faithful followers of Jesus; for that our Redeemer has escaped the confines of the Grave, that he has gloriously triumphed over Death and Hell by his Resurrection and Exaltation, and that he is now in Heaven at the right Hand of his Father, interceding for his faithful People, who are got in this Vale of Mortality, is matter of transporting Joy to all that are sanctified. This assures them that the great Work of Redemption is completed, that God is reconciled, and that they themselves shall at last be advanced to Heaven, where their glorified Head now resides, managing their Cause for them, as their most prevalent Advocate; but I shall not undertake to discourse on these Matters in this Preface; because this will be but to detain you from reading the same things better said in the Treatise itself, only let me observe that the Author in these Discourses most convincingly proves that the Humane Nature of Christ ascended above all aspectable Heavens, or that Christ as entire Man, as to Soul and Body, was translated into the blessed Regions obove. And its strange, that any that pretend to credit the inspired Writings should call this into question. I nothing doubt, but that very Body of Christ that was crucified without the Gates of Jerusalem, was the very same Body that was laid in the Sepulchre; and am fully satisfied that this same Body was raised out of the Grave, and ascended into Heaven, and is now there at the Right Hand of God: I doubt not but the Body of Christ is now glorious, and is beautified with more excellent Qualities than it was vested with, whilst he was here in his state of Humiliation; but yet this hinders not, but that this Body is still the very same that bled, and expired upon the Cursed Tree, neither do the Sacred Scriptures tell us any thing of another Body that Christ has now in Heaven quite distinct from that which was crucified and laid in the Grave But all this while I do but detain you from reading more weighty and instructive matter.  
Therefore to conclude, Sirs, Remember it was the Importunity of many of you that drew these following Sermons into public View; let me therefore entreat you to give them a careful and diligent perusal, and do not throw them by into a corner a moulding (as too many deal by their Books) as if they were some of the useless Lumber of your Houses. But read them seriously, and meditate upon the Truths contained in them, with some Solemnity of Thought, and then you will fully answer the Design of the Publisher; Who is,  
SIRS, Your real Friend and Servant in the LORD. JOSEPH HALLET. F. Ex musaeo, Nou. 26. 92.   

OF CHRIST's Ascension.  Luke XXIV. 51. 
And it came to pass while he blessed them, he was parted from them and carried up into Heaven.  
IT was in Paul's Judgement no less a Mystery of Godliness: That Christ risen from the Dead was received up into Glory, then that being come off his Glory he was manifested in the Flesh, 1 Tim. 3.16. Without Controversy great is the Mystery of Godliness, God was manifest in the Flesh, received up into Glory;  
We have formerly seen what of the Mystery of Godliness, and Comfort for the Godly hath appeared in the former Christ's Humiliation by his Incarnation. We now come indeed by the Revolution of time to see what of both may be found in his Exaltation by his Ascension, and indeed his Ascension is the second degree or remove of his Exaltation, which is all Mystery.  
For so it pleased the Father, that his steps to his Crown should be answerable, but opposite to those descents which carried him to his Cross.  

I. He rose from the Dead, that's opposed to his laying down of his Life: That is his Resurrection is opposed to his Death.  
II. He ascended into Heaven, that is opposed to his descent into the Grave.  
III. He sits at the Right hand of God in opposition to his abode while in the State of Death. Signified by that Expression he descended into Hell.  
IV. He shall come to judge the World. In opposition to that wretched state, in which as he stood, he was judged by the World.   
'Tis the second step or degree of his Exaltation or Advancement, which we are come from the Words read to treat of at this time. And it came to pass, etc.  
You may learn Luke's Project in his Gospel, from Luke's Pen in the Acts, for they both own him to be their Penman. Where in the 1st. Chap. v. 1. He tells you that what he had done was to let you know,  
1. What Christ did. 2. What he suffered. 3. What he said. 4. How he departed.  
His departure from his Disciples to his Father, which he had often before inculcated to them, and prepared them for, you have described in this Text. Wherein you may take notice.  

1. Of the Place where he ascended on Mount Olivet, nigh Bethany.  
2. The Persons who were called forth as Eye-witnesses of his Ascension. His Disciples.  
3. The Manner of taking his Farewell. He lift up his Hands and blessed them.  
4. You have the Action of his Ascent described.   
1. By his separation from his Apostles he was parted from them.  
2. By his advance on high. He was carried up into Heaven. He led them out as far as to Bethany: Beza thinks that by Bethany, was meant the whole Tract of Olivet; but others with stronger probability conceive it to be a certain Village near Jerusalem upon Olivet, where the poorer sort had their dwellings, the Out-skirts of the Suburbs: And the name of the place seems to give some countenance to the Conjecture; It being that which signifies in the Hebrew Language, the House of Affliction, or the House of the Poor: Beth Inanjah: That is the House of the Poor. Our Saviour seemed much delighted in this place, and most conversant amongst such Company. Thy King cometh lowly, humble it is Inani poor, afflicted: Poor, saith the Prophet Zachariah 9.9. He came of poor Parents, to a poor People, in poor Habit, with poor Attendants. No such hurt then in a low and mean Condition in the World. If Enjoyments are but small, Temptations are the fewer. Satan hath not such advantage to play his Temptations in a low, as in a high and raised Estate in the World. And certainly that's the best Condition in which Sin can take the least advantage, and by which we are disposed to do God the greater Service. But 'tis observable that Christ makes choice of that place for his ascension, which was the place of his Agony. Thus doth Christ take the House of Affliction in his way to Heaven; And thus God in his Providence doth often bring his joseph's from the Prison to the Crown, carries them through Bethany to Bethel. Through the House of the Poor to the House of God. Thus must the Captain of our Salvation be perfect through sufferings, saith the Author to the Hebrews. Heb. 2, 10. He that descended is the same that ascended, saith Paul. Heb. 4.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:— As an ancient: He descends as a Man but he ascends as God.  
As Pride goes before a Fall, so often comes Advancement behind it. And so saith the wise Man: Before Honour is Humility, Prov. 15.33. Self-abasings are ever antecedent to God's advancings. As God doth employ his Wisdom to make his Children high, so it shall be in such a way as withal may make his own-Name great. And therefore doth then most frequently appear to help, when his People to sight are almost past hope. He suffers the ungodly to build high, and even to touch the Heavens with their Heads. In Obad. 4. To set their Nests among the Stars, that when they come tottering down, all the World may say: The Lord was above them; and for his own People he suffers them often to be reduced to Job's sad Condition, to sit Mourning on a Dunghill, that when they are advanced and set in high places, all may see, and sing, and say the Finger of the Lord was there:  
We must not then think it strange, nor that God wrongs us, if he bring us first to Bethany, and then to Glory: From the Dunghill to the Throne; for all the World is but a great Dunghill. Great Enjoyments will do us less hurt, and sad Providences when they come, will less afflict, if with Children we begin our Lesson at the Cross: Think of a Combat before a Crown, that we run our course, and so get the Prize by knowing this is not the Place of payment: We are in a World that was never intended to be our Heaven, and happy for us if we go not about to make it so. That we do not, as a Learned Man saith, Pro summo bono bonorum infirma amplecti: That we choose not the lowest Goods for the highest Good. Grasp at a Cloud instead of a Goddess, and make Vanity an Idol. He that considers how sad it were to have our Heaven here, will rejoice that he shall not have his Crown till he shall get above. Thus much for the place where he ascended, at Bethany on Mount Olivet.  
2. For the Persons that brought him going, called to this glorious Sight. They were his Apostles. As you have also proved to your hand, in 1 Acts.  
Which by the way, though People must not deify Instruments, and make of Instruments efficient Causes, yet People may by this be taught to give them more Honour and Respect than the World will now allow them.  
It was necessary that all the Disciples, all that then professed the Gospel should be ascertained of Christ's Ascension, and of the Manner of it too. And Christ might have done it, by giving notice of the time, that all might have been Eye-witnesses of his Glory for the Confirmation of their Faith: But it must be all hush, and those to whom the Dispensation of the Gospel was committed, must only be called forth to see, and so to deliver and attest it to the World; which was indeed a deep Contrivance: Our Wisdom would have thought it might have been more, for the Advantage of the Gospel, that all the living might have had a sight of his triumphant Departure: That the Glory which he appeared in at his departure might be as a Seal and Confirmation of those Gospel-Mysteries which he had Preached; and that the Adversary might have seen it and been confounded. But it pleased God rather, that hereby the Ministry should be established for the Revelation of the Mysteries of the Gospel to his People; and so upon sight of his Ascension they went forth and preached, Mark 16.19. And in many of Christ's more notable Actions, you may still find one of Christ's Eyes looking forth to the Establishing of Ministerial-Instruments, for the dispensing of his Gospel-Blessings.  
When he fed his People in the Wilderness, he might with a far less Miracle have given every one his Portion with his own Hands. But his Apostles must receive from him, and the People from the Apostles, so Ananias must be sent to heal and restore St. Paul when Christ could have easily done it himself; and Philip must be sent to teach the Eunuch: God will have Instruments employed in his Work till we come where he shall be all in all: And Christ waved the way that must have convinced all Beholders of him, purposely to establish a Ministry. And so we come to the manner of taking his Farewell. He lift up his Hands and blessed them.  
1. Where we may observe by the way; that Christ was then nearest his highest Glory, when his Mouth was fullest of Blessings. Whilst he blessed them he was parted from them. A good thing to depart out of the World with a Blessing in our Mouths: That is to go as Christ went. Mouths accustomed to cursed Language, will but ill dispose a Man to Divine Enjoyments. Hellish Language makes but bad Preparation for Heaven's Glory. And as Apostles should not only enjoy it, being only then present, so it will not be left to Christ only to do it. Surely when Saints are near the State and Place where all their Works shall be blessing and praise, they will, before they go, enter on their work: God's People are always desirous to do good, but at their departure, when they are going to the City of the living God, then are they more abundant in gracious Desires; And as they are breathing out their Souls they breathe out Blessings. Thus did Moses Mouth run over with Blessings just before his Death. Deut. 33.1. Let Reuben live and not die. Hear Lord the Voice of Judah. For Levi let thy Thumim and thy Vrim be with thy Holy one. Bless his substance and accept the work of his hands, etc. He shut up his Life with the sweet Effusion of many Benedictions upon the People of God.  
The same was Isaac's Care and Practice when he found his Age had brought him near Death, and when Death would receive him was uncertain, he bethinks himself of his last work, to bless his Children before he died, and so ordered Esau to provide for his Blessing before his decease, Gen. 27. and afterward blessed both his Sons. The very last words that you hear from Jacob, but the ordering of his Funeral were. The Almighty shall bless thee with Blessings of Heaven above, with Blessings of the Deep that lieth under! Blessings of the Breasts and the Womb, Gen. 49. He breathed out his Life with Blessings in his Mouth; frequently do the Sunbeams shine with the greatest clearness and strength just when the Sun is about to set, and so doth Grace when the Person is a dying. Do but read the 2 Pet. 1. Observe how Heaven sits on Peter's Lips, that every word breathes Immortality and Glory, in the Counsel he gives after (and ver. 14.) he had considered that shortly he must put off the Tabernacle of his Flesh. Certainly Friends, when Death is nearest, than are all Graces most pregnant. Then will gracious Souls take their fill of Faith, and Repentance, and Hopes, and Prayers, and Blessings, and Counsels, and Reproofs; Death breaks the Box of Ointment, and then is the House filled with the Smell: When St. Paul was to leave the Ephesians, and as he told them, they should see his face no more, he Preached till Midnight, Acts 20.7. and after that again he talked with them a long while, vers. 11. and then he kneeled down and prayed with them all, vers. 36. It was his last, his parting, his farewell Sermon: He was to be gone from them for ever, and so could not tell how to make an end, but his Soul was resolved all into Blessings and Prayers, and Counsels for their good when he should be gone: This was a Heavenly parting, and such are the Partings of God's People; Full of Blessings, full of Prayers, full of Encouragements, full of Counsel to those they are to leave behind. Thus as Christ all his time taught you to live, by his departure teacheth you to die. And 'tis a brave thing to find any of our Friends to depart as Christ departed with much of Heaven within, insomuch that the disorders of Distempers, cannot hinder gracious Words:  
2. It is worth our Observation too, that Christ when he left his People left his Blessing with them. He blessed them, and then was parted from them; like a good Parent finding the time of his departure near, calls his Friends together, prays with them, prays for them and so dies, and leaves them. 'Tis a comfort to a Child to receive his Father's Blessing, when God is ready to receive his Father's Soul. And it cannot but be an infinite Encouragement to the Faithful however times prove, to know that Christ left his Blessing to his People, when he was going to his Father: his corporal Presence gone, was no less, when his Blessing filled the room. And thus had he set his last Seal to the truth of his last Sermon. John 13.1. Having loved his own, he loved them to the end; he blessed them as he left them. Let Men curse them what matters that; Christ when he went to Heaven blessed them. The Apostles only hear it; but the Apostles should not only enjoy it: For saith Christ, Neither pray I for these alone, but for them also which believe on me through their word, John 17.20. So that Christ's Blessing is a common Stock to all the Church. And so we come to the last thing; The Actio ascensus: The Action of Christ's Ascension, and that is described.  
1. Disjunctione ab Apostolis; In separation from the Apostles.  
2. Sursum sublatione; By his being carried aloft into Heaven. Now how this was done you shall find the same Evangelist more fully to express. 1 Acts 9 While they beheld, he was taken up, and a Cloud received him out of their sight.  
What might be said of this Cloud might prove a Region too sublime for many of your understandings: 'Tis the Spiritual Profit and Advantage I aim at, and not Philosophical Speculations which ordinarily makes men's Minds like Jude's filthy Dreamers; to become Clouds without Water carried about of Winds, Judas 12. And therefore of this Cloud I shall only say this at present: That it is probable, that by this Cloud was meant the appearance of Angels; at least with it a great Company of these Ministers of God: So that when 'tis said the Clouds received him, 'tis meant the Angels received him.  
For it is ordinary in Scripture to describe the appearance of Angels by a Cloud, as signifying a great Company, a Cloud of Witnesses, and hence you find, 25 Exod. 22. God speaks of the covering of the Ark, saith, There will I meet thee, and commune with thee from betwixt the two Cherubims. In the 16 Levit. 2. 'tis rendered, I will appear in the Cloud upon the Mercy-seat. Sometimes a Cloud is in Scripture taken for God's more glorious Exhibition of his Majesty, and of his special Protection; as that Pillar of Cloud that went before them by day; so that in this place without any hurt done to the Analogy of Faith, we may understand it of both. That Angels appeared, and that the Majesty and Glory of the Lord did in some notable way discover itself carrying up our Saviour as it were in a Triumphal Chariot to Heaven.  
You see how fruitful this Text is of Observations: I shall only from a Declaration of Christ's Ascension tie myself to this one to be handled from the Words.  
Doct. That Christ after his Passion and Resurrection ascended up into Heaven.  
A Proposition that hath in it as great a Mystery, and as great a Mercy as any delivered in Scripture; that therefore it may be so to us. I shall in the handling of it,  
1. Explain the Terms. 2. Prove it. 3. Give the Grounds and Reasons of it.  
They are only two Terms which call for Explication, Ascending and Heaven.  
The first Christ's Ascension will be best explained by resolving these Questions.  
Quest. 1. What is meant by Ascension.  
Sol. His Ascension is that whereby Christ by the Power of his Divinity was advanced above all Aspectable Heavens, and as complete Conqueror over Death and Hell: Is Triumphantly sat down as a public Person on his Throne next the Father, in order to the glorifying of himself and his People. I shall not now take this Description abroad into its parts, because the most contained in it will fall in to our best advantage in the Application.  
Only this: Take notice of what I say, nor do I say it only, but the Scripture with me: That he ascended not as a private but a public Person. He ascended not barely as the Son of God, but as a public Person he ascended as the Representative of all the Elect, he ascended as a Head. And therefore you shall find that after Paul had excellently discoursed of the Power of God, manifested in the Resurrection of Christ from the Dead and Ascension into Heaven, 1 Ephes. he doth. 22. ver. look upon Christ thus risen and advanced on high, as the Head of his Church and they his Body. And afterward, Chap. 2. looking upon Christ as a public Person, representing his People in his Death, Resurrection and Ascension: Speaks of them thus interested in him, as those who already sit in Heavenly places, ver. 6. They do not sit personally, but in their Representative, as the People of England sit in Parliament by their representative. And as the People yet unborn may be said to sin in Adam, because he was a Person that stood up in the stead of all. So with as much propriety of Speech may the People of God now on the Earth be said to sit in Heavenly places, in that Christ who stands up for them, and in their names is there ascended and sat down.  
Quest. 2. Can Christ be said to ascend in both Natures or no? did he ascend as God, if so his Motion overthrows his Omnipresence. Now for answer hereto, you must know that Ascension is taken two ways: 

1. Figuratively in regard of State and Condition; and so we say a Man gets up or comes down, as his Estate and Honours grow or decline though he moves not in place.  
2. It is taken properly for Local motion, a Motion from a lower to a higher place.    
Now both these may be admitted to their place in Christ's Ascension, though not both to both Natures.  
For we must know, that Christ is a compound Person, a Person consisting of two Natures, the Divine and Humane.  
Now than the Divine Nature can be only said to ascend in regard of Condition and State. When that which lay obscured and vailed in Dust and Flesh, came to have its Glory and Perfections to be manifested, and to shine forth more clearly; then is he said to ascend in his Divine Nature. So far forth as Ascension presupposes a Change, it may by no means be predicated of the Divine Nature. But there may be an Ascension in respect of manifestation, which doth not imply a change, but a more full appearance. As a bright Candle in a Lantern, is the same whether the Lantern be covered or clean wiped. And yet the Light is not alike, discovered in the one as in the other, so that the change is not at all in the Candle but in the Lantern.  
2. The Divine Nature may be said to ascend causally in as much as he caused the Local ascent of the Humane Nature. But now Christ man ascended both in regard of State and Place too.  
1. In regard of State; in that he received that Glory and these Perfections, which before he had not: For till he was ascended his manhood was not glorified.  
2. In regard of Place. In that he left those lower Seats of the Earth, and by the Power of his Divine Nature was carried up to those Mansions which are above the Heavens.  
We may learn what his Ascension was by his descension: His descension was not, say the Schools, proper but metaphorical, in respect of his Divine Nature: Non mutatione loci vel motu aliquo locali. It was not the change of Place or Local motion, as if he were come off that glorious and holy place, that he might come down upon the Earth: Sed tantum naturam humanam in terrâ non autem in caelo assumendo: But only by assuming Humane Nature on the Earth which he had not assumed in Heaven. And so I may by parity of Reason say, that his Ascension was humanam naturam in terrâ assumptam intra coelum recipiendo or transferendo. A receiving or translating his Humane Nature assumed into Heaven to be glorified.  
And so I come to the second Term, the Place to which he was advanced; to which he ascended; and that was to Heaven.  
Now Scripture and Philosophy agree in the Number of Heavens; and from both we have warrant for three.  
1. The Region of the Air.  
2. The Starry Firmament or Spheres, where the Planets run their course.  
3. The highest Heavens where are the Seats of the Blessed: The Caelum Empyreum: That resplendent and glorious place, where are the blessed Spirits made perfect. The City of the living God, the new Jerusalem: Now when we say Christ ascended into Heaven we mean, into this Heaven of Heavens above all those visible Heavens, and those heavenly Mansions where God doth more fully show and manifest his glorious Presence and Perfection, and where his Angels and blessed Spirits have their abode. And hence it is, that Christ is said to be ascended afar above all Heavens, Epes. 4.10. To that Holy place which doth as far outgo all the other Heavens for loftiness of Situation, for stability of Duration, for dignity of Substance, for largeness of Capacity: Doth as far, I say outgo all other Heavens for these, as also for Glory and Blessedness; as it doth outgo all the Abilities of a Humane Understanding to comprehend them. Sometimes called the Heaven of Heavens, 1 Kings 8.27. by way of Eminency. Sometimes the House of God the Father, John 14.2. Sometimes the 3d. Heaven. So far Faith as 'tis compared with the Air and Firmament, stretched out and adorned with so many glorious Stars and Planets, 2 Cor. 12.2. and vers. 4. It is called Paradise, whereof that ancient Paradise planted in Eden was a Type. Sometimes 'tis called Abraham's Bosom. Sometimes the new Heaven. Sometimes the high and holy place shadowed out and often described by Mount Zion. Therefore called the Holy Mount of the Lord. Sometimes it is called a City which hath Foundations, whose Builder and Maker is God, Heb. 11.10. Sometimes the Heavenly place. Now to this high and to this heavenly place above all Heavens visible, to those immortal and unseen Ones above, was our Saviour at his Ascension carried by the infinite Virtue and Power of the Divine Nature, to sit with the Father triumphant in highest Glory and Majesty; And that he was so, we are now to prove.  
Now this I shall make good.  
1. By Types. 2. By Prophecies. 3. By Promises. 4. By Witnesses.  
1. By Types: And hence was it as I conceive, and all the Learned I have met with: That Enoch before the Law was translated, and in the Body advanced from a mortal to immortal Condition, to that place where the blessed Spirits remain: Till their Bodies raised by the Power of Christ's Voice, shall be prepared for such a perfect Translation. Gen. 5.24. And Enoch walked with God, 'tis said, and he was not, for God took him. And that this was only an Ascension without any acquaintance, with the Grace or Corruption, the Apostle tells us, Heb. 11.5. By Faith Enoch was translated that he should not see Death.  
Another Type you have under the Law of Eliah specified, 2 Kings 2.11. who set on fire with Zeal, for God; was suitable to his Work and Spirit carried up to God in a fiery Chariot. There appeared a Chariot of Fire, and Horses of Fire, and parted Eliah and Elisha asunder, so that Eliah went up by a Whirlwind into Heaven.  
The Chariot parted Eliah and his Friend Elisha, but not his Soul and his Body; his Soul was translated to Heaven without any smell of Death upon his upper Garment, his Body. Thus have you only heard of one before the Law; and one under the Law by an ascension translated to Heaven: The third (whereof both the other were Types) was Christ under the Gospel.  
2. I prove it by Prophecies also: In order whereto if you please to turn to the 68 Psalm 18. you shall find David so confident of Christ's Ascension, that his Faith looks upon it as a thing already performed. Thou hast ascended on high: The Fashion of that Language to express the absolute certainty of things to come by a Tense that denotes the performance already past. Whence that Expression, Babylon is fallen, is fallen, though it be not accomplished to this day; and lest any should mistake the Act, he takes off all misunderstanding by the Effect: Thou hast led Captivity captive. Thou hast received Gifts for Men.  
And that this Prophecy had an eye to Christ's Ascension; that Christ's ascension was the completing of it. We are told by Paul in two places, Eph. 4.8. Where you have an account of what Christ did after his Ascension, in Expressions proportionable to the Prophecy of what he should do. When he ascended up on high he led Captivity captive. The other Text is, Heb. 4.14. The Psalmist had said before: Thou hast ascended on high. The Apostle in this place saith: We have a great High Priest that is passed into the Heavens, Jesus the Son of God. Nor can I think or find less understood by that Expression of the Psalmists, Psalms 110.7. He shall drink of the brook in the way, therefore he shall lift up his head. That it is spoken of Christ all grant, and that he should be adunaced at God's Right-hand, the Sense of the whole Psalm carries it. But first he must drink of the Brook by the way, of that Cup which God had put into his hands, for the taking off of his People's Sins and atoning the Justice of God, and then should he lift up his head: That is, rise from the Dead, and ascend into Heaven.  
But if this shall be thought too obscure, take a further view in the Prophecy of Daniel, 7 Ch. 13, 14. I saw in the Night Visions, and behold one like the Son of Man came with the Clouds of Heaven, and came to the ancient of days, and they brought him before him, and there was given him Dominion and Glory, and a Kingdom that all People, Nations and Languages should serve him: His Dominion is everlasting, and his Kingdom that which shall not destroyed.  
This Kingdom and Dominion must be understood of Christ's Ascension, and not of his coming to Judgement, because at his coming to Judgement all things are to be delivered up into the hands of the Father, 1 Cor. 15. And that it is to be understood of Christ's Ascension we may sometimes gather from the Manner of his coming to Heaven; Which faith the Prophet was in the Clouds; and in the 1st. Acts, you there find he was carried up to Heaven in the Clouds.  
3. I prove it also from Promises; many whereof you have from Christ's own Mouth. Nor can I conceive less signified in that Speech of Christ's, 6 John 62: What, and if ye shall see the Son of man ascend up where he was before. And in that 16 John 5.7. But now I go the way to him that sent me. What dress soever the Words seem to appear in we know they were given as a Cordial and Support to the Disciples Spirits at Christ's departure; the Comfort and Direction of the Spirit being that which should follow upon, and so was a Promise.  
4. I prove it by Witnesses too. You have it reported from the Mouths of those that saw it; an Eye-witness is a good Evidence: He gathered the Eleven together, and while they beheld, 'tis said, he was taken up, Acts 1.9, 10. Nor Nor did they only see it jointly but witness it severally, so saith Peter, 1 Pet. 3.22. He is gone into Heaven.  
And after him comes Paul with a late, but as sure a testimony, Eph. 4.10. He that descended is the same also that ascended. But if Men should mistake, Angels may he heard. They also are recorded as Eye-witnesses of his glorious Triumph, Acts 1.10. As he went up to two Men stood by them in white apparel; which also said this same Jesus which is taken from them into Heaven, etc. And indeed scarce shall you find any one Point in all the Scripture proved more punctually: And no wonder. I know no Point that hath a Womb greater with Mercies. There cannot fall out a Cross, but a dull Eye may here see an excellent Comfort. Nor any Condition so mean and low, which this new State of Christ's will not sweeten, and in time change. As by God's assistance we shall show hereafter. Be instructed how to carry yourselves when the time of your Dissolution draws on.  
Nay, take all in a word, Descendit secundum naturam assumentem quae se in carne manifestavit: Ascendit verò secundum naturam assumptam in quâ se manifestavit. He descended according to that Nature which did assume, which manifested itself in the Flesh, but ascended according to that Nature which was assumed, in which he manifested himself.  

HAving thus opened and confirmed the Proposition by Scripture: We shall now go on as far as Scripture will warrant, to give some Reasons. Why it was that Christ did ascend into Heaven: Some Reason's respect Christ, and some his People.  
Reas. 1. Because he had finished that Work which he was sent to do; he was sent forth from the Father to bring about that great design of Heaven, Glory to God, by good will to Man: His Work done, that is God's ends accomplished, he had no more to do, but to go whence he came, and to manifest that his Work was done, by taking his place again on the Throne.  
When Ambassadors have delivered their Master's pleasure according to their Commission, they return again to their Master's Courts. And hence it is that our Saviour ready to depart, tells his Apostles: That he came from the Father into the World, and having done his business, was to leave the World and go to the Father again, John 16.28. and 17 John 4.5. He looks upon finishing his Work as so great a reason of his ascension to Heaven, that he makes that the only Argument to move the Father, to glorify him with that Glory which he had once enjoyed with himself. I have glorified thee on Earth; I have finished the Work which thou gavest me to do. And now, O Father glorify thou me with thine own self, with the Glory which I had with thee before the World was. He had finished his Father's Work on Earth; It was now but reason that he should go to Heaven. 'Tis observable that Christ could not recover his former Glory again, till he had done the Sinner's work; that is, he could not have the Glory again till he had opened a way for more Souls to be glorified too. Oh Grace inexpressible! No entering for Christ into Glory, till he had done that Work that would bring poor Souls to Glory; And can any after this doubt of God's Love!  
2. He must ascend; that he might manifest to all the World that he was God as well as Man; his Divinity must have lain under a Cloud and Suspicion had he not been thus in a Cloud taken up into Heaven. Christ had told his Hearers of many things which were too sublime and high for their understandings (that were got but little above the pitch of Nature) to assent to. And therefore, that by the Dignity of his Person, he might win a full assent of Faith to his Words, he makes it manifest that he came down from the Father, and how. Why by this in that he was to ascend to the Father again, as you may see, John 3.12, 13. How shall ye believe if I tell you of heavenly things? No Man hath ascended up into Heaven, but he that came down from Heaven, even the Son of Man which is in Heaven: As if he had said ye cannot believe his Words till his Godhead is proved by his Ascension. And you find Paul to make use of his Ascension as an Argument to prove his Godhead by, 4 Eph. 9, 10. Now that he ascended, what is it but that he descended first into the lower parts of the Earth, He that descended is the same also that ascended up far above all Heavens that he might fill all things. His going up to Heaven is there made by Paul an Argument that he came down from Heaven. That is that he was God.  
3. He must to Heaven again, that there might be a full Requital and Recompense made him for all those Sufferings, and Sorrows, and Dishonours which he met with in the Body. It may astonish Nature to consider what he suffered, and from whom. Now what kept him up in his Sufferings, but the assurance he had of his Reward? How did he bear what he did on Earth, but by considering what he should be in Heaven. This is the Argument that Paul makes use of to prove his Glory by, 2 Phil. 8.9. Being found in fashion as a Man he humbled himself, and became obedient unto Death, even the death of the Cross, wherefore saith he, God also hath highly exalted him, etc. Quia Christus propter nos in nostrâ carne ultrò sese humiliavit: Deus ea proptus nos, in carne nostrâ etiam in sammam exhilit sublimitatem. Because Christ of himself for us humbled himself in our Flesh: Therefore did God for us advance him to the greatest Glory in the Flesh. The Top and Perfection of Glory must be the reward of his Submission, to carry on God's Purposes, 110 Psalm 7. He shall drink of the brook in the way, therefore shall he lift up the head. He should drink of that Cup which God should put into his Hands embittered with the Wrath of God and Rage of Men. And then should he lift up his Head; yea, and there he should lift up his Head; he should be advanced above the Grave by his Resurrection, above the World by his Ascension, and above all aspectable Heavens, by sitting down at the Right-hand of God. When Christ had been at Bethany, the House of the Poor, then should he come to Bethel, the House of God. His Cross must be his way to his Crown, he must wear the Crown of Thorns before he could put on the Crown of Glory. We see Jesus, saith the Apostle, For the Sufferings of Death crowned with Glory, Heb. 2.9.  
4. That he might make it appear that his Kingdom was not of this World: His Disciples no sooner saw him delivered from the Bonds of Death, but their thoughts were presently on a fifth Monarchy; a Temporal Kingdom; They began to grow Millenaries; dream of a Personal Reign, which Christ himself should exercise over Israel, and deliver them from the Bondage of the Roman Yoke, under which they then groaned; as appears from 1 Acts 6. When they therefore were come together; that is, his Disciples, They asked of him, saying, Lord, wilt thou at this time restore again the Kingdom to Israel: And this was the Epidemical disease of the Jews at that time they were so sensible of their temporal Bondage, and it made them so impatient, that they thought it must be the Work of him that was the true Messias by making himself King to set them at liberty, and this and little else made them look after a Messiah; and this fond Conceit (because they understood not wherein Christ's Kingdom did consist) made Christ a Stumbling-block and Rock of Offence unto them, that they could not believe in him: Now Christ's Disciples living amongst them, began to be tainted with the same Opinion; That Christ by a personal Exercise of Sovereignty came to restore the temporal Power and Kingdom to the Jews. Now that they might not be so taken with Christ's bodily Presence as to forget his Spiritual Rule and Sceptre. He withdraws that from them by his Ascension, and promises a more effusion of his Spirit upon them, whereby their carnal Blindness might be taken off, and they guided in the way of all Truth. And thus much Paul's Words import, 2 Cor. 5.16. Though we have known Christ after the Flesh, yet now henceforth know we him no more. As if he had said, All carnal Knowledge of Christ in respect of personal appearance must now be laid aside he is ascended on high. We must now labour to know him in a Spiritual way, so to know him as to believe in him, to submit to him: To look for Grace by him and Heaven with him.  
These Reasons I shall only give, as respecting Christ himself; There may be others drawn from that Eye which Christ had to the Advancement and Comfort of his People. But I shall wave them here and propose them in another place; as the blessed Consequences and Effects of his the glorious Ascension of Christ.  
And now shall according to promise proceed unto Application; and thereby improve it three ways, to Information, to Comfort, to Counsel.  
1. Is it so that Christ is locally ascended into the highest Heavens; first Use for Information, and that in sundry Particulars.  
Use 1. Then may we here see the Vanity of that Popish Transubstantiation. That real, or rather Corporal presence of Christ in the Sacrament, which they with so much fury maintain: A carnal and corporal Presence: For we deny not a real Presence in a Spiritual sense: For Christ is really present in the Sacrament, though not corporally; and it were no way improper to call it a senseless Opinion, since they must deny the Office of all the Senses that all Men have in the World to maintain it: And though the Senses at the time of Administration are all at a loss in respect of finding any thing which may be a Confirmation to their Opinion, yet will they not endure a Spiritual Understanding of it: They place it under a miraculous Power, and yet no change found by any Sense; whereas Christ never did Miracle, but convinced the Senses when he turned Water into Wine: They tasted Wine: So the five Loaves, etc. It must not be thought a Perception above Sense, though themselves cannot but deny it to be such a Perception as the Senses are not at that time capable of. But had we no other Arguments to show the Absurdity of this Opinion than what we were holpen to in the Doctrine of Christ's Ascension it were enough. And therefore as the Angel argued from Christ's Resurrection, that he was not in the Grave, Mat. 28.6. He is not here for he is risen; so may we argue from Christ's Ascension that he is not in the Sacrament in that manner as the Papists dream. He is not there, that is, not corporally, for he is ascended: And to this very end doth Christ speak of his Ascension, 6 John 61, 62, 63. That he might there convince the Disciples of their Mistake; when they thought that Christ was carnally or corporally to be eaten.  
In the 55, 57 Verses, Christ had told his Disciples, that his Flesh was meat and his blood was drink; and saith Christ, he that eateth me shall live. Hereupon the Disciples like the Papists, began to think of a Corporal eating of Christ's Flesh, and were offended at it: Now Christ to satisfy them, tells them, that his meaning was spiritual, that they should feed on him spiritually, and not carnally, for to eat him corporally at the Sacrament that could not be, saith Christ: And how did he prove that it could not be? Why, Because he was to ascend to the Father: His ascension to Heaven would take off his corporal Presence at the Sacrament. What, saith Christ, if ye shall see the Son of Man ascend up where he was before: It is the Spirit that quickeneth, the Flesh profiteth nothing, the Words that I speak to you are Spirit; by which Christ clearly shows, that 'tis a Spiritual eating of him in the Sacrament that he requires, and not a carnal; and that it can be understood of no other but a spiritual; because he is ascended where he was before. Can Christ be corporally present at the same time in Heaven and on Earth too? he can't be fed on here, for he is not here, but ascended.  
2. By this Doctrine of Christ's Ascension may we be assured too, that we are gainers and not losers by the want of Christ's bodily Presence: We are all like Christ's Disciples, they were loath to part from him after they had enjoyed him: And we are ready to think they only were happy, who when he was in the World did enjoy him: And oh how happy had we been had we lived at that time! My Brethren, We should be less happy, if we had Christ now upon Earth! then we can be now he is for us in Heaven: 'Tis our gain that we do not now corporally enjoy him.  
The Sun could not be placed so much for our comfort any where upon Earth, as it is now it is set in the Firmament; and 'tis our greatest advantage that our Sun of Righteousness is placed on the Throne above all Heavens to appear before the Lord for the good of his People. Therefore when Christ perceived his Disciples sad at the news of his departure, John 14.28. If ye loved me, saith Christ, you would rejoice because I said I go to the Father.  
'Tis a Crown of Joy set on our Heads, that Christ, who is the King, our Righteousness, is sat down with that Crown on his Head, which instates him in such a Dominion and Riches as shall make for the Comfort and Advancement of his People: As we shall see more particularly anon.  
3. Be we assured of this too; that though he be gone above us, he is not gone from us; his ascension to his Father hath not taken off his relation to his People. Though he hath changed his place, he hath not lost his affection: He is a Brother still: When Christ was upon Earth, go tell my brethren, saith he, I am to ascend, and after he was ascended, he calls them Brethren still, Heb. 2.11. Friends, are you now ashamed of Christ? Christ is not ashamed of you, now he is gone to Heaven. Some Men, when they are preferred and got into great places, will disown their poor Relations before great Personages: But Christ is not of this Temper, he is still the same to thee in Heaven, that he was on Earth; thy God still, thy Christ still, thy Friend still. I ascend to my Father and your Father, to my God and your God, John 20.17. A Consideration that hath Sugar enough in it, to sweeten the bitterest Portion that can be put into thine hand.  
Christ stands in the same Relation to thee that ever he did, and the same Affection; he hath not lost his Bowels by going to Heaven. Oh, it was a Cordial that made Job's bitter Cup a most sweet and pleasant Draught. I know that my Redeemer liveth Goali; I know that my Kinsman liveth so the Hebrew will bear, Ruth 4.10. Hast thou no Friends here, remember thou hast a Kinsman in Heaven, that will own thee when all the World will leave thee; nay when thou must leave the World: Thou wert a poor despicable forlorn Creature; yea, but now thou art allied to the Crown. Thou art kin to the Heir apparent of Heaven; one that will never deny his Relation; one who, tho' he be gone out of thy sight, yet thou art not out of his Mind; his Heart is still with thee a peculiar People: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a People of Purchase: A Man will not lose a Jewel that hath cost him dear.  
4. By this Doctrine of Christ's Ascension we come to be assured too; that Christ hath finished that Work which he came to do for his People. That the Purchase is made. Heaven purchased for us, our Souls for him. He our Inheritance, we his: The Work of Redemption ended, and all fully accepted; for Christ's Ascension doth fully prove that all is satisfied: And so much I understand by that Phrase of Christ's, John 16.10. He shall convince the World of Righteousness, because I go to the Father. The Spirit of God should convince his People, that all satisfaction was made by Christ in that he was gone to the Father. But you have a most excellent and full place to this purpose, 9 Heb. 13. By his own blood he entered in once into the holy place, having obtained eternal Redemption for us. In that he entered into Heaven, into that holy place, it was clear that the Work of Redemption was finished. When he had by himself purged our sins he sat down on the Right hand of the Majesty on high, saith Paul, Heb. 1.3. Had he not fulfilled the Law, struck out the score, which lay in God's Debt-book charged on our Account: Had he not in all things satisfied his Father's pleasure, he had never got into that holy place: But he cries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is finished and the Father, Heb. 1.13. xxx. says to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit down, as an acknowledgement he had done his Work; a very Scheme and Draught of Heaven, as it were in a few words: Christ is ascended, the great Work of Redemption finished. Not a Sin left now for a Believer to answer for, but can you believe. A Pardon purchased, Heaven obtained and not a penny to be paid. The Debt paid, the Book crossed. Christ hath done all and that he hath, we know that he is ascended: His very ascension shows that you have now nothing to do, but believe, sins be many, sins be great; But can you believe? Christ hath made the purchase, taken possession. Thou hast nothing to do but to walk to thine Inheritance, all thy care is but that thou do not lose thy way. Christ prepares all against thy coming.  
5. Something for thy Instruction thou hast too, in these Circumstances that attended this glorious Ascension which are very remarkable, which were pointed to in opening this Proposition.  
1. From the place whence Christ did ascend; from Bethany on Mount Olivet, 24 Luke 50, 51. It was that place where Christ was taken, when Judas did betray him. The place of his Sufferings should be as it were the first step to his Glory; He must ascend from Bethany, the place where his Peace is disturbed, his Glory begun, Bethany, I then told you, was a Compound in the Hebrew Language, made of Beth and Inaniah; and signified the House of Affliction, or the House of the Poor; very observable. The House of Affliction was the place of his Exaltation: He must go to Heaven out of the House of the Poor: And truly, My Brethren, Bethany is ordinarily the way to Bethel; The House of the Poor; the way to the House of God: And thus doth God often make his People's sufferings In-lets to Glory: Comforts are never so well relished, as when they come up in the rear of Crosses. 'Tis twice a happiness when a Man comes to be happy after he hath been miserable:  
2. Whilst he blessed them, he was parted from them: He sang his sweetest Tunes when he was nearest his end. Whilst he was blessing his Disciples, and was speaking to them, things appertaining to the Kingdom of God, he was taken away, Acts 1.9. A worthy President and Pattern, for all that are drawing nigh their end to dress by. The Kingdom of God was in his Mouth before he had it in possession Heaven was in him, before he was in Heaven; He was talking of God before he went to God: Thus must all that hope to live with him, speak much of him: You must all die, Brethren, learn here what to do when you come to die, make your dying times, times of living Counsels. Dying words often make a notable Impression on living Spirits: And therefore when God seems to call for any of you, begin at least to speak Heaven's Language before you go: And that you may learn Heaven's Language before you come to die: That's the Reason Men are so speechless in respect of heavenly Discourse on their Sick-beds and Death beds, because they use their Tongues so little to Matters of Heaven, in time of their Health: David had mostly God on his Tongue, and Heaven in his Heart when he was in Health, and hence it is that you hear of nothing else in his Mouth when he came to die; as you may see when he was about to take his farewell, 1 Chron. 28.9.  
3. When Christ was to depart he calls his Friends, his Family about him; All the Eleven were with him, Acts 1. A good Example to all Men, to call their Friends together, to give them living Counsel, when they are dying Men: It is a comfort to a Man to die amongst his Friends; and if his advice be good, it may be their Happiness, that he died amongst them. Christ when he departed the World would have his Friends about him: And what to do, but to leave them a Copy what to do when he should be gone.  
And so I come to a second way of improving this Proposition, and that is by way of Consolation, and truly in this one Doctrine there is so much lodged, that all Believers may look on this Truth, and without any censure of folly sing a Requiem to their Souls. Soul now take thy rest, thou hast much laid up in store for many years: Now, my Brethren, this is the Top-stone of all our Happiness, which being laid all, the People of God may cry, Grace, Grace unto it: Never could Comforts have been solid and permanent had not Christ ascended; for by this ascension you heard before we enjoy a Christ when we do not see him, and he owns us though we do not see him: And hereby all his other Labours, and Travels, and Sufferings are made our perfect Mercy. This finished all, and this got all; his death could not have given but an imperfect sound, had he died and stopped there, he had done you no good, his Resurrection had been but half Comfort. Our Pardons had been but little worth if he had not by this act of his Ascension made Proclamation of them: Nor would our Enemies have abated much of their boldness and triumph had not this triumph of Christ thrown them on their backs. Who is he that condemns, it is Christ that died, yea, rather that is risen again, who is ever at the Right-hand of God, Rom. 8.34. That we may have these cordial Pearls prepared in the Gospel to lie by us against our times of faintings (which hasten on apace) let us consider how many of them may be found: In those ends which Christ did propound to himself in his Ascension for his People's advantage.  
1. Then this was the Mark in Christ's Eye when he did ascend; he went up to Heaven that he might open and consecrate a way for us to the Throne of Grace, Christ went up to Heaven that our Prayers might come thither, a Mercy above any sum we can make. Brethren, Sin had thrust us out of God's Presence, and shut the doors after us: Christ now is ascended to open Heaven's door again for us, and bid us welcome into God's Presence Chamber; what an unutterable Privilege is it to have a clear Passage to Heaven in our Duties, that poor contemptible Creatures that are afraid to speak to Men may yet boldly and freely converse with God. Now that way might be made to go to God for us, that the Sluices may be broken up for God's Mercy to come down upon us, was one of Christ's ends why he did ascend, Heb. 10.20, 21. Having boldness to enter into the holiest by the Blood of Jesus: By a new and living way which he hath consecrated for us, let us draw near with a true heart, etc. Our hope to be heard in Heaven is Christ's being in Heaven for us: What a taste of Heaven may we find in this Point before we get thither. That we may now with boldness come since Christ is gone before. Oh, that Christ hath left us such an Encouragement to wait on God in all our necessities, as is to be found in his Ascension! We may now pray and not fear, our Mediator is gone before, our Advocate is with the Father.  
Be now wholly confident that thou shalt be heard in that thou fearest, weak Duties cannot hinder acceptance, when Christ is above to further it: When thou dost pray thou goest to a God that hath thine Advocate at his Right-hand. He that is of God's Counsel is thy Counsel: This the Apostle thinks is enough to give a Man a bold and confident face in that holy Presence, 4 Heb. 14, 16. Seeing then that we have an High Priest, that is passed into the Heavens, Jesus the Son of God: Let us therefore come boldly unto the Throne of Grace. Never fear, Christ is above: Who would not come boldly into the Court, when he knows he hath such a Person to present his Petition. The eldest Son to the King is of thy side, what needest thou fear; some would take off Prayer from being now a Duty because we live in the days of the Gospel. Days say they of a high Dispensation, 'tis ill being too high for Duty. No, my Brethren, pray now if ever, for now thine Advocate is in Heaven, and therefore thou shouldst now be always sending up Petitions thither.  
2. Christ ascended to Heaven, that he might make a full Conquest over all his People's Enemies: And this we are told by the Author to the Hebrews, Ch. 10.12, 13. This man sat down at the right hand of God expecting till his enemies be made his footstool; That is, till they are fully conquered; and in the 4 Eph. 8. When he ascended up on high he led Captivity captive; That is, he led those captive which had before kept his People in captivity; as we may see to be the meaning of the Phrase in the 5 Judges 12. An allusion to the Custom of the Romans, who after their Victory led their Captives in triumph. So Christ's ascending up to Heaven, it was his getting into his Triumphal Chariot, leading his own and his People's Enemies captived at his Chariot-wheels as it were; and so saith Paul, 2 Colos. 15. Having spoiled Principalities and Powers, he made a show of them openly, triumphing over them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:— That is, he did in height of confidence make them a public Example of fcorn and shame. 'Tis true, Christ struck the last stroke, and won the day on his Cross. Then the Devil and Sin, and Death received their mortal wound. But at the Resurrection he seized the Prey, laid hold on those he had subdued; and by his Ascension dragged them as it were at his Chariot-wheels to be trampled upon by all those that are Members of his Body; which makes the Victory of God's poor People certain. Oh what a comfort is this, my Brethren, that Christ by going up to Heaven doth manifest to all the World that all their Enemies lie bleeding at his Feet. That he hath overcome the Grave, Death, the Devil and Sin: They may bark, they can bite no more, the Serpent may put out his Sting but cannot hurt. They now lie all as Captives chained in the Stocks till the King's Pleasure: How are we hereby armed against the fear of Satan: I confess these spiritual Powers are great in their own nature: But they are not now what they were. They are disarmed Devils, they are Devils, but they are naked Devils, Devils they are, but wounded Devils, conquered Devils; Devils led captives; Devils in Chain; no fear of a chained Enemy if you come not within his reach.  
2. Again, what Encouragement have we here to hold out in all our Encounters against these Enemies: They may foam but they cannot fight; they are Prisoners, Captives chained up from doing hurt: Christ our Lord doth hold them pinioned that they cannot stir, they think they may do what they please; but no more than a Goal-bird in Irons, they are held with Irons of Gild, and in Chains of Providence; we would all say that that Man hath a base low Spirit, who when he was well appointed, and well-guarded should rear a naked Enemy.  
We have our Weapons with us, our Captain with us, our Enemies naked and bound: Let us be strong then in the might of him that strengthens us, to look upon Satan now as lose, is to deny Christ's Ascension. He is a Devil still, but a chained Devil.  
3. Here's an Encouragement for our Faith too; keep that eye clear, that thou mayest see thy Victory, and thou art safe; there's no more required than that thou see thy Captain triumphing. Give Glory unto Christ, that he hath done this for thee, and he will apply it to thee.  
Doth the Devil hold hard: Fear not, one look of Christ's, will make his Weapons fall out of his hands: Is Sin strong? Yea, but the Sting is gone: Christ hath the Victory; look to thy Saviour, let but thy Faith mount into his Triumphal Chariot, and thine Enemies are all under thy feet also. You know 'tis a mighty Encouragement to a Soldier to fight, when he sees his Commander go on beating down his Enemies before him. We should fear our Enemies less, and prevail more, if we would eye Christ's Conquest more frequently; having such a Friend in Heaven we need not fear any on Earth, nor Friend in Hell.  
3. He ascended on high for the pouring forth of the Graces of his Spirit, that his People might also be prepared for that holy place; not only that they be secured here, but crowned above, whence saith the Apostle, Ephes. 4.8. When he ascended on high he led Captivity captive, and gave Gifts unto men. It is an allusion to the Roman Custom, that when the Conqueror road in Triumph towards the Capitol or Palace, he did not only draw the Prisoners at his Chariot-wheels, but also scattered Money to the Spectators that saw him ride along in Triumph. Why so? Christ having by his Ascension spoiled Death and the Devil, cast his Gifts unto Men, dispenseth his Graces in a greater measure into the Hearts of his People: He hath conquered his Enemies; and now gives about his Favours to those that are his, so that strength of Grace is the Fruit of Christ's Ascension; and Acts 2.33. Being by the Right hand of God exalted; he hath shed forth the Holy Ghost. And therefore to comfort his Disciples at his departure; shows them, what they should get by the loss of his corporal Presence, John 16.7. It is expedient for you that I go away, for if I go not away the Comforter will not come to you: But if I depart I will send him to you: And 7 John 39 The Holy Ghost was not yet given, because that Christ was not yet glorified; Not that this Text, or that other, gives any countenance to that Socinian dotage; That before Christ's Ascension there were no saving Gifts of the Spirit, for that will suppose, that before Christ was there none went to Heaven, or that Holiness was not necessary to the seeing of God: But the Graces of God's Spirit were not given down in that full and abundant measure till after Christ's Ascension: The Apostles had after Christ's Ascension, as in the 2 Acts, a greater measure of the Holy Ghost poured down into them, they had been given to the People of old. The Disciples living in the Enjoyment of Christ's corporal Presence, were so hung upon that, that they were less capable of his spiritual Presence; and therefore Christ must be gone that way might be made for this Spiritual appearance; an infinite comfort in this Age of great work and difficulties, that God's People may now go with boldness to beg greater measures of Grace, yea and expect them too, for this was the end of Christ's Ascension; That if Troubles grow and Work increase, a Soul may now expect higher and more enlarged Graces. Christ did ascend not only to give you Gifts to bring you to Heaven, but to give you Ministers enriched with eminent Abilities to fit you for Heaven, Eph. 4.10. which by the way may show Men how ill they requite the LORD when they band themselves against him. Your Graces and your Ministers were alike the Fruit of CHRIST's Ascension, that oppose them is to resist the GRACE of GOD.  
4. Christ ascended on high to make Intercession for his People. My Brethren, Christ got into Heaven not only to open a way for his People to pray, but that he might himself pray for his People, Heb. 9.24. He is entered into Heaven itself, now to appear in the presence of God for us. It was requisite that Christ should ascend into Heaven; that as he executed the Office of a Priest, by offering himself upon the Cross for us, he might also do it by appearing before God in Heaven to make Intercession for us. There is he now holding up his Blood, his Wounds to the Father, that poor Worms may be pardoned, poor Souls saved, poor Bodies raised, and then both glorified.  
'Twas such a Priest we wanted, saith Paul, Heb. 7.26. Such an High Priest became us who is holy made higher than the Heaven, which by the way doth show us the advantage which God's People have by Christ's absence more than they should by his Presence, Christ could never have fulfilled the Office of his Priesthood by making Intercession for his People if he had not gone bodily into Heaven; and therefore 'tis said, If he were on Earth he should not be a Priest. Look on this now as an unspeakable comfort, that our Saviour is now in Heaven bodily appearing before God, making Suit and Intercession for his People, that their Sins may be pardoned, that their Prayers may be heard, that their Souls may be saved, that their Enemies may be disappointed, this was typified under the Law, in the 28 Exod. 9, 10, 11, 12, 29. Aaron the Jewish High Priest was to bear the Names of the Children of Israel in the Breastplate of Judgement upon his Heart, when he went into the holy Place for a Memorial before the Lord continually; and this Type was fulfilled in the Ascension of Christ; as in Heb. 9.24. Christ is entered into Heaven, to appear in the presence of God for us. Thither he is gone with the Names of all his People, not on his Breast, but in his Heart, to make Intercession for them to his Father.  
The Comforts whereof may be gathered from the two principal Parts thereof.  
1. The Presentation and Tender of his own Blood to his Father, which he shed for our Sins; a Blood of so much worth and value; as God himself cannot ask more, for 'tis the Blood of him that is his fellow, that is as much as to say the value of it is infinite, not infinite only by way of price but efficacy: A Blood that dies white, that make Sins of a Crimson and a Scarlet-dye, like Snow and Wool.  
2. A making request for us: Thus did the High Priest, who was a Type of Christ enter into the holy of holiest, which was a Figure of Heaven; not only with Blood but with Incense, which did signify his Prayers to his People; that by both he might perform the Office of an Intercessor, Levit. 16.12. What the High Priest did typically within the Veil, Christ doth now really within Heaven: And therefore he is said to enter in by his blood into the holy place, Heb. 9.12. and not only so but with his incense too, Revel. 8.2, 3. whereof it is said, that much was given him, that he should offer it with the Prayer of the Saints: Now indeed his very Blood hath an interceding Voice, and therefore it is called, the Blood that speaketh, Heb. 12.24. My Brethren, all that is in Christ hath a Voice to beg his People's Pardon: A happy People to have such an Advocate; his Person prays, his Office prays, his Humiliation, his Exaltation, all have a Voice to beg mercy for a poor Sinner; like Paul for Onesimus: a Mediator for him, and a Sponsor for him, Philem. 9.10. A Mediator I beseech thee for Onesimus, saith he, and a Sponsor; if he hath wronged thee, or oweth thee any thing put it on mine account, I will repay it. Thus is Christ both a Mediator and Surety: Hence he is called a Mediator of a better Covenant, Heb. 8.6. And a surety of a better Testament, Heb. 7.22. So that he doth not only pray for us but promise for us, he doth not only beg for us but engage for us. His Person, that cries for Mercy: The Nature that hath sinned suffered: His Merits that cries for mercy: The Debt which was due is satisfied: His Will that cries for mercy: Father I will that they also whom thou hast given me; be with me where I am, John 17.24. Thus is Christ a complete Intercessor: All in him intercedes, and he intercedes for all in us: For Sin to be pardoned, for Sin to be purged; for the Soul to be saved; for the Person to be glorified; hence come all our Mercies, privileges all our Hopes for.  
1. Hereby we come to be brought into a more familiar acquaintance with, and enjoyment of God himself, I pray for these, saith Christ: That as thou father art in me and I in thee, they also may be one in us, John 17.21. That God and his People are as one, was the Purchase of his Blood, but that they are fastened in the most uniting Bond of Love and Affection is the Fruit of Christ's Prayer.  
2. Hereby we come too, to be furnished with all spiritual Graces; for our spiritual Employments. I will pray the father, saith Christ, and he shall give you another Comforter, that he may abide with you for ever even the Spirit of truth, John 14.16, 17. Every glance of God on thy Heart, every motion of his Spirit in thy Soul; every impression of Grace on thy Spirit, is the Fruit of the Intercession of Christ.  
3. Hereby come all our Services to be sanctified. The High Priest was to bear the Iniquity of the holy things of the Children of Israel, Exod. 38.28. So doth Christ: He is that Angel who hath a golden Censer to offer up the Prayers of the Saints, Revel. 8.3. And therefore God's People through Christ are said to be made Priests to offer up their Sacrifice with acceptance upon his Altar, 1 Pet. 2.5. An unspeakable Encouragement to poor timorous Souls: Who, be their Prayers as as weak, as imperfect, nay as sinful as they may be, they have an Advocate with the Father; And art thou ashamed of thy Prayers, art thou afraid of thy Prayers? Thou hast one that will new draw thy Petitions, who will not present thy Prayers as come from thee, but as perfected and sanctified by himself.  
4. Lastly, Hereby we come to be assured of God's Favour to continue with us; that our Infirmities or Miscarriages, shall not be available to take off God's care of us, or care to us, whatever we have done, our Mediator is still in presence, to keep off Judgement from us, Rom. 8.34. This is the Apostles Argument: Who is he that condemneth, it is Christ that died, yea rather that is risen again; Who is even at the Right hand of God; who also makes intercession for us; who shall separate us from the Love of God? As if he had said, In that Christ is ascended on high, he is become an Intercession; and in that he is an Intercessor. We can never be separated from God's Affection.  
The Stability of our Condition is the Fruit of Christ's Intercession and his Intercession the Fruit of his Ascension.  
He is ascended, therefore he intercedes; he intercedes. Therefore who shall separate us from the Love of God.   

THat was the Fourth, Christ ascended to make Intercession.  
5. Christ must ascend to Heaven to prepare a place for his People. That was one end and a great one too of Christ's ascending up to Heaven: And this is the Cordial he gives his Disciples, now ready to sink at the sad News of his departure, John 14.1, 2. Let not your hearts be troubled, I go to prepare a place for you: I go not from you to leave you but to provide for you: And therefore the Author to the Hebrews calls him our forerunner, Heb. 6.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Quartermaster, if we may speak it with reverence: One gone before in his Triumphal Chariot to take up Quarters for his People in Heaven: Now we must know, that Christ may be said in Heaven to prepare a Place for his People three Ways.  
1. By way of Representation; as seating himself in God's Presence in the stead, and as the Representative of his People; for as I told you in the description Christ is not gone to Heaven as a private and single Person, but as a public and common Person. The great Representative of God's Elect:  
Adam represented all Men in Eden, and so by his Sin all sinned, they sinned in their Representative in their common root; and so Wrath came upon all: Why, so Christ in what he did in the business of Salvation, he did as representing all the Elect. When he died they died, when he arose they arose; when he ascended they did ascend; he did all in their stead, as their Representative and Root, all imputed to them which he did or suffered, all made theirs which he purchased. Thus when Aaron was to go into the holiest of Holies, the Type of that holy place where Christ now sits at the Right hand of the Majesty on high. He is said to bear the Names of the Children of Israel in the Breastplate of Judgement upon his Heart for a Memorial before the Lord; that is for a Remembrance that they be helped, and blest, and saved, Exod. 28.29. The People must not go in, none but Aaron must come in and represent them to the Lord: So Christ is ascended to that holy place, and there he hath carried the Names of the People on his Breast as it were, stands presenting them unto God in that holy place as a People to be especially regarded; and therefore he is said, Heb. 9.24. To be entered into Heaven, and to appear in the Presence of God for us; there he stands in our steads to transact our business, to get the Sentence of the Law reversed, and the Blessing of the Covenant to descend; And hence is that passage of the Apostles, Eph. 2.6. And hath raised us up together, and made us sit together in heavenly Places in Jesus Christ: We are not in heavenly Places, we are in earthly places: Yea, but we now sit in Heaven in our representative. Our Burgess is as it were there a common and a public Person, there sits in our steads; He sits there to bring us thither; and Heb. 6.20. Thither the forerunner is for us entered: He went not thither himself, but to take possession in our stead! As a Traveller that is sent out by his Fellows, as a Harbinger to take up Lodging in an Inn for them: Enters the Rooms not so much for himself as for his Company; and so in a Sense, when he is entered they are entered: Christ is gone the Harbinger of his Elect in their stead and behalf to Heaven; he is entered the Throne for them, and his entrance is their assurance to be there.  
2. He prepares a place for his People in Heaven by Intercession too; and therefore is said, 9 Heb. 24. Christ is not entered into the Holy place made with hands, but into Heaven: To appear in the presence of God for us continually, praying to the Father that we be preserved here and be brought safe thither. Interceding that he would so uphold them by his Power, that they may not fall and be lost; and so guide them by his Spirit, that they may be brought to that place where he is: And that his Disciples might see that these things would be his work in Heaven in the behalf of his People; He in their Sight and Audience with much Reverence and Affection, puts it on practice a little before his departure, as John 17. He lift up his eyes unto Heaven (it is said) and said Father keep through thine name these whom thou hast given me that they may be one as we are one, Vers. 11. and 24. Father I will that they also whom thou hast given me, be with me where I am that they may behold my Glory. So then this is the Work of Christ's Intercession; To beg God's Protection on his People on Earth and Glory with him in Heaven, that no created Power impede their Comfort, nor any Sin their Salvation.  
3. Christ prepares his People for Heaven by way of Operation; he makes a Heaven within his People before they shall get to Heaven; he shall never enter Heaven that brings not something of Heaven with him; he fetcheth up their Hearts, their Affections to Heaven, before he sends for their Persons thither. My Brethren, Never shall a Soul get to Heaven, that is not in Heaven before he goes out of the World: In Heaven by holy Meditations, by holy Actions, by good Thoughts, by a good Life. Christ never brings any Soul thither till he hath first prepared him here; Earth must be put off before Glory can be put on; and therefore in that 17 John 19 Christ says▪ I sanctify myself, that they also may be sanctified through the Truth: And then he cries, Let them be glorified as I am glorified.  
GOD must take up the room in the Heart before the Heart shall find a room in Heaven; and there Paul, 1 Col. 12, 13, 14. Gives God thanks that he did not only provide Heaven for his People, but made them meet to be partakers of the Inheritance of the Saints in Light; that is, prepared them for Heaven as well as prepared Heaven for them. So then when Christ prepared a place for his People in Heaven, he makes them meet for the place, 1 Pet. 1.3, 4, 5. No getting into Heaven in our old Rags. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant Mercy, hath begotten us again unto a lively Hope, by the Resurrection of Jesus from the Dead. To an Inheritance incorruptible reserved in the Heavens: Who are kept by the Power of God through Faith unto Salvation: So than if you be kept for Heaven. Then you shall be made meet for Heaven; he must first put on the Robe of Christ's Righteousness that will put on the Robe of his Glory. Keep them from the Evil of the World, saith Christ; And what then? Why then Father, saith he, I will that they also whom thou hast given me be with me, John 17.15, 24. And thus have you had another end of Christ's getting to Heaven, in order to the Comfort of his People; he went thither that he might prepare a place for his People, and prepare them for the place. Matter of most excellent comfort to all that have any Interest in him. 'tis like that River in the Garden of Eden, which was parted into four Streams, Gen. 2.10. which are as so many Channels full of Comfort for fainting Hearts.  
1. The first Stream is this: Is Christ gone up into Heaven, why then thou mayest be sure, be thine Enemies what they will, and who they will in this World, thou art safe. Thy Saviour is above them, and what needest thou fear: This Jethro intimates as the Reason of the Destruction of those that were proud Enemies against God's People, Exod. 18.11. In the thing wherein they dealt proudly, God was above them: That God's People were now delivered, and his Enemies under foot, was because God was above them. And the Psalmist makes God's People's Deliverance as an Inference from the High place of God's Habitation. Psal. 97.9, 10. Thou Lord, saith he, art high above all the earth, thou art exalted far above all Gods. God dwells above, as if he should say: Well; What then? He preserveth the souls of his saints, he delivereth them out of the hands of the wicked. This is God's People's Confectio Alchermis: A most excellent Cordial in their Fainting Fits. Have they potent and mighty Enemies, Men in High places? Yea: But remember thy God, thy Saviour, is above them; he is in a higher place; he that died for thee, and was laid in the Grave for thee, is got out of his dark Pit again, and is risen above all Principalities and Powers: He that is for thee, is above thee; and what needst thou fear?  
2. Here comes another Stream of Comfort too: Is Christ risen, is he got on high, and that on this Errand, to prepare a place for his People in Heaven? Here then is a warm Cloth for a cold Condition; for your Poor Ones that are in Christ. You that have scarce Houses or Home in this World; that can say with Christ, as he did when he was in the World: I have not where to put mine head: no settled Habitation. Why, be patient a while, all Christ's Members will be bravely lodged e'er long. He that purchased an Inheritance for the Saints in Light, is gone to take up Lodgings for thee. In an inheritance incorruptible, that fades not away, saith Peter. Mansions made without hands, saith Christ. Then thou shalt have a House that is of too firm a Workmanship for a Humane Hand, and that's incorruptible. It was curiously made, and shall be curiously kept, It fades not away, 1 Peter 1.4. Some of you have poor smoky Houses, scarce a Roof to creep in under, and in a little time none may: why for all this, if they are of Christ's Body, their Head will bring them into a brave House shortly; he is gone their Harbinger into Heaven, and will get them good Lodgings.  
I have read that Valens the Arrian Emperor, did threaten St. Basil, one of the Greek Fathers, That he should be safe neither by Sea nor by Land, from his Power. Why, said he, for all the Emperor's Rage, I shall be in Heaven, or under Heaven. Why, so, though thou be driven to and fro, and hast no abiding place of safety to put thy Head in; yet maugre the Malice of Men and Devils, thou shalt be in Heaven, or under Heaven.  
After Luther had withdrawn himself from the Whoredoms of Babylon, I have read, that one of the Cardinal's, in a great Huff, told him, That he should not have a place in all the Empire to keep him. And what said Luther? why he smiled, and said, If Earth cannot keep me, Heaven shall. Why so, thou poor Soul, it may be, thou starved, thou persecuted One, bear up, Man, hast thou no abiding place on Earth, yet thou hast one provided for thee in Heaven: He that hath the keeping of that glorious House, is gone to look out a Room for you.  
3. Is Christ gone to Heaven? why then here comes a third Stream out of this Eden. And that is, thou hast a Remedy against Death, it claps Sugar into thy Mouth against that bitter Cup, and makes the pale Enemy to smile upon thee. If thou canst lay but a well grounded Claim to an Interest in Christ, thou hast no reason to fear to die. No rather, thou hast reason to long for that hour, above all the Pleasures of the Earth: For what is Death then? 'Tis but a going to our Inheritance, To take actual possession of our new purchased Lands, a going to the Lodgings Christ hath took up: Thy Christ is in Heaven, though he hath not taken away Death, he hath taken away the Sting of Death, and altered the Errand and Message of Death. Death now shall but carry thee, and not strike thee: 'Tis but a Trap-door to let thee into that stately Palace where thy Saviour is: No looking upon Death now as a grim Herald, but a welcome Messenger; a Messenger sent of God, to guide thee, and bring thee safe into thy Father's House; since Christ our elder Brother is in Heaven, 'tis a great shame now, if every good Man doth not look upon Death, as old Jacob did upon his Son Joseph's Wagons, come from Egypt, to carry him away: Why the Spirit of the Old Man revived, as 'tis said, when he saw them, Gen. 45.27. Did Jacob rejoice to see a Wagon, or a Chariot that would carry him into Egypt, to see his Son Joseph? And wilt not thou rejoice to think, that Death is a Chariot to carry thee to JESUS CHRIST, to carry thee not to Egypt, but to Heaven? Not to thy Son, but to thy GOD? Death is but a Chariot to carry into Heaven, to bring us to that Eternal Goshen of Light, where GOD's Presence shall both make and keep us blessed for ever. And thus have you been offered a taste of Three of those Sweet Streams, which came forth of that River which runs in the Eden of God.  
4. The Fourth and Last is this: Is Christ gone to Heaven. Thou shalt assuredly go after him: 'Tis somewhat a sad thing, when Death comes and says, You must go with me, the Body to the Grave, the Soul to God that gave it; I say, than Nature makes a sour Face, upon such a sad Message: What my Body, that hath cost me so much! I used so tenderly! that lived so delicately! Now to say to corruption, thou art my father; and to the worm, thou art my mother and my sister! What this Face of mine be clothed with Clods of Dust! as Job says. These Arms these Hands, these Feet of mine, that were my Pride, the Worm's Meat! They shall feed sweetly upon them, Job. 24. This is a hard saying to Nature, and the harder to be born, when the Care hath been all employed about the Body, and the Soul forgotten; it will be dreadful indeed, to leave the Body in the Hands of Death, when the Soul hath been in the Power of Sin. But hast thou the least Holdfast on Christ, a Faith but like a smoking Flax, thou hast then a Cordial to give the Spirit, when thy Body is falling into the Pit. No matter, let it fall, it shall up again, Christ is risen, and he is gone to Heaven; and he is gone to receive thee thither, that thou mayest be even where he is. So he tells you, Joh. 14.19. Yet a little while, and the world seeth me no more: but you see me; because I live, you shall live also. The Branches live in the Root, and if the Root lives, they will live. As if he said: Well, my Friends, I must leave you a while; I must go to Heaven before you: but know this, I go to Heaven for you; and be cause I live there bodily, assure yourselves, you shall live there bodily too. What saith a Father to this? Well, saith he, Christ is our Flesh and our Bone; he is gone with our Flesh into Heaven, our Flesh hath taken possession already of our Inheritance. And this is a good assurance and pledge to us, that our Flesh, these Bodies of ours, shall be in Heaven, where Christ is: Christ is gone bodily into Heaven, and because he lives there, you shall live there also; Because I live, ye shall live also, saith Christ. And as much you have in the 14 Joh. 3. And if I go and prepare a place for you, I will come again, and receive you to myself, that where I am, ye may be also. Christ is gone for the present, but when all is prepared above, he will come again, and fetch his People Home to his House, and to their Inheritance. Oh what an unspeakable Comfort is this to a dying Soul! I am now ready to lie down in the Dust, saith a Soul; And though after my skin, worms destroy this body, yet in my flesh shall I see God, as Job said, 19 Job 26. Christ is entered into Heaven in our Name, in our Flesh, hath taken possession for us of the purchased Inheritance, and therefore he will bring us thither in his appointed time. Christ hath gotten in his Head, his Body, his Church shall come after: CHRIST will not sit in Heaven a HEAD without MEMBERS. It's a Scripture more worth than both the Indies, for a dying time.  
6. The End of Christ's Ascension was, that he being full of Grace and Glory, might be able to refresh and fill the Souls of all his People: My Brethren, as I told you before, Christ did not lose his Bowels, his Pity, by going to Heaven. We have not an High Priest, saith the Apostle, which cannot be touched with the feeling of our infirmities: let us therefore come boldly to obtain mercy, Heb. 4.15, 16. No, my Brethren, our Highpriest hath not lost his Feeling, by going into Heaven; he is not like a Man, that his Advancement should make him forget his Friend's Good: That he might hear them, that he might help them, that he might fill them; that he might save them, so saith the Apostle, Ephes. 4.10. He that descended, is the same also that ascended up, far above all heavens, that he might fill all things. He ascended with filling purposes, as the Sun ascends with enlightening strength. And therefore at his departure, what saith he, John 17.19. For their sakes, saith he, sanctify I myself, that they may be sanctified. And Ver. 22. The glory that thou givest me, I have given them. Our Glory, our Fullness, our Holiness, was one of Christ's Ends why he was glorified, and filled himself: Of his fullness we all receive grace for grace, John 1.16. A notable Comfort to poor needy Souls.  
Dost thou see thy emptiness? yea, but look on Christ's fullness; he emptied himself for us: Why so he filled himself for us. Dost thou feel great want of Knowledge? thou art a poor ignorant Creature; that as Paul said, thou dost know nothing as thou shouldst: Thou dost want Wisdom and Strength, and Grace, to make thee solid and able in thy Christian Business. Thou canst not walk as prudently as thou shouldest, in the place God hath set thee. Thou canst not carry thyself as beseemingly, and as humbly as thou shouldest, when God's Hand is upon thee, thou hast not that fear of God as thou shouldest, nor that love of God that his Mercies call for. Yet in the midst of all, here's thy stay and support: Thou knowest where to carry thy empty Vessels to be filled. Thou canst now go to thy Saviour, and say, Lord, thou art now in Heaven, filled with unmeasurable Glory. Thou art a God full of Grace and Glory: Thou art full, that thy People may be full: Oh of thy Fullness let us receive Grace for Grace.  
Such Thoughts, such Meditations as these, will in time work us out of all our Wants. Where I am, there also shall my servant be, saith he, John 12.26. When I shall be in Heaven, ne'er a Servant of mine but shall be in Heaven too; the Servant shall be with the Master: and you know in that forecited place, Ephes. 2.6. The Apostle speaks of our Ascension, as a thing already effected and wrought by Christ's Ascension: God hath made us sit together, saith he, in heavenly places, in Christ Jesus. Oh my dear Brethren, here's a Comfort for every Cross: Come what can come, Life or Death, Fears, Hopes, Trouble, or Peace, this will give us Confidence in all our Fears and Calamities, in all our Storms. We shall one Day be where our Saviour is. What a calming Support will it be, when a Soul shall say, It will be better when we shall be with Christ. The Apostle says, 2 Cor. 5.6, 7. Therefore we are always confident, saith he, knowing that while we are present in the Body, we are absent from the Lord: We are confident, I say, willing rather to be absent from the body, and to be present with the Lord.  
And thus have you heard the Four pleasant Streams of Eden come swimming to you, from that great River of Christ's End in going to Heaven, To prepare a place for his People. And thus have I finished the Improvement of the Point, by way of Comfort; I now come to the last, and that is Counsel.  
Is Christ gone to Heaven, and is he gone for us into Heaven. Oh then let us carry ourselves suitably to this Mercy, and to our Hopes by it, and that in these particulars.  
1. Is Christ gone to do our Work in Heaven? Oh, then let us do Christ's Work here on Earth. 'Tis but Reason and common Equity, my Brethren, that since Christ is gone upon our Business, that we have an eye unto his Business in the World. Endeavour to carry on Christ's Interest, his Kingdom in your Hearts, in your Families, in the Places where you live: Let all know you are the Servants of Christ, and labour all you can, to make others Servants to him; do what you can by your Prayers, by your Counsels, by your Lives, by your Examples, by your Encouragements, to propagate and enlarge the Bounds of Christ's Kingdom.  
'Tis the Nature of Grace to be diffusive of her own Excellencies. Grace hath a wondrous greedy eye, it would fetch in all to Christ: And therefore you shall find, that immediately before his Ascension, he showed his Disciples, that they should mind his Business, when he was gone upon theirs, Acts 1.8. Ye shall be witnesses to me, both in Jerusalem, and in the uttermost parts of the earth. And then how after his Ascension, his Disciples, Men and Women, and all went on in Christ's Business, you may see in the after Verses of that Chapter. Is the Master of the House gone, and gone for the Servants Good? Oh let them not then neglect their Master's Business: How would it wound thy Heart, and appall thee, if Christ when he meet thee, should say, I have all this while on your Errand, been employed to make you happy; and you have done nothing for me the while: whilst I have been providing for your Glory, you have been dishonouring me.  
Is Christ gone to Heaven to prepare a place for thee? Then do thou prepare a Heart for him. It is but a grateful Recompense to give up thy Heart to him, who is gone to get Heaven for thee.  
What wilt thou give him for all the Prayers and Cost he hath been at to make thee happy? Why thou hast nothing to give but thy Heart, and he calls for nothing else: My son, saith he, give me thy heart, Prov. 23.26. Prepare a Heart for Christ, who hath prepared a Heaven for thee. Shall Christ go to Heaven, to prepare a place for thee, and thou not suffer him to have a corner in thy Heart: Christ is gone to prepare a Throne for thee, and thou let Lust to sit upon the Throne within thee. There is a sweet Exhortation, 19 Revel. 7. Let us be glad and rejoice, and give Honour to him, for the marriage of the Lamb is come, and his wife hath made herself ready. Be thou as the Bride, ready against the Wedding-day. When Christ went to Heaven, than it was the betrothing Day: But thy Marriage Day is thy Dying Day. Make thyself ready against that Day, and prepare a Heart for him, who prepares a Heaven for thee.  
3. Labour to look upon him ascending with an Eye of Faith, then is some spiritual Gift likely to drop down to us, when we see our Master ascended. It is said of Elijah, 2 Kings 2.10. That if he should see his Master ascending, than he should have his spirit doubled. Certainly 'tis no less true in this matter, if we can but by Faith see Christ ascended into Glory, his Spirit shall in some measure come upon us.  
4. Thou must lean and rest thyself upon Christ for all, see him ascended on high for thee, and so do all in his Strength and Power: However thine Hand shakes in thy Duties, know thou hast one above that will hold thy Hand: Set about nothing but with Paul's Confidence, I can do all things in Christ that strengthens me. This Use Christ directs his Disciples to make of his Ascension, John 14.3, 4, 6. I go to prepare a place for you, saith Christ. Whither I go, you know, and the way you know. We know not the Way, saith Thomas. No, why, I am the way saith he. No man cometh unto the Father but by me; I ascend up to the Father for you, and you must ascend up to the Father by me; all your Doings, all your Fightings, your Works, your Wrestle, are all to be undertaken in the Strength of Christ. Thanks be to God, saith, Paul, who hath given us victory through our Lord Jesus Christ, 1 Cor 15.57.  
5. 'Tis our Duty that now we serve him more affectionately, and accurately, and faithfully than ever. He hath led Captivity captive by his ascending on high. The World, Sin, Death, the Devil, now lie bleeding at Christ's Feet, yea, and through Christ that strengthens us, at our Feet, so saith the Apostle, He will tread down Satan under our feet, Rom. 16.20. What have we then to do but to serve the Lord.  
Deliverance doth always infer Service and Obedience, being delivered out of the hands of our enemies, let us serve him without fear in holiness and righteousness before him all the days of our lives, Luke 1.74. Christ hath purchased our Obedience by Deliverance: Thus, 2 Sam. 7.1. when David had Peace from his Enemies, he made this Use of it to raise up a House for the Service of God; when the Lord had given him rest round about from all his Enemies. Behold, saith he, I dwell in an house, but the Ark of God dwells in courtains. When God had given him Rest, it was not to enjoy quietly what he had, but to serve God with what he did enjoy: He had no sooner Rest, but he thought of God's Service; so these in the 9 Acts. They had Rest, as it is said, and walked in the fear of God. Are you freed from Enemies, you are the more free to serve God; obey more freely, since you may live more freely. This was that, when Christ was to ascend, which he gives in charge to his Apostles to teach his People. He was now ready to ascend, well, what was it now fit that the People should know? Why that they must observe, whatsoever Christ had commanded them, 28 Matth. 20. teaching them to observe all things whatsoever I have commanded you. Is the Master of the Family gone his Journey, why now then, let the Servants every one set to their Business, to their Service; now let it be known they are not Eye-servants, but do what they do in Love.  
6. There is another special Duty that from Christ's Ascension lies upon you, that is, Spiritual Joy and Rejoicing: My Brethren, Christ's Ascension was his Triumph, and if a People be loyal, when their King triumphs they will rejoice. Oh let our joyful Spirits give Echo as it were to Christ's Trumpets, that while they sound a Victory and Peace on Earth, we may cry glory to the Highest. Christ himself made this an Evidence of his People's Love, 14 John, If ye loved me, ye would rejoice, because I said, I go unto the Father. Hadst thou a poor Kinsman advanced to some high Place in the Commonwealth, thou wert but a poor Friend, if thou wouldst not rejoice: So it is our eldest Brother, yea, our Head is gone into Heaven, and there in our Nature, sitteth next in Authority under God the Father, who hath put all things under him; and shall not we send one Gratulation after him? See the Disciples Carriage when they had seen Christ ascended; a Man would have thought, that they which had so sweet Converse with Christ, should have been found in a sad and mourning Posture upon his Departure. He gone whose Life was their Light, his Words a sweet Mixture of wise Counsels, solid Comfort, precious Promises, and he departed from us: Who but would have thought he should have found his Disciples wring their Hands and pricked at their very Hearts, since they had lost the Personal Presence of him, who was their Counsel and Support, their very Hope and Life. No such matter, they rejoiced, that he was gone, as you may see, 24 Luke 52, 53. He was parted from them, and they worshipped him, and returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God. See my Brethren, it was the very Joy of their Hearts, that Christ was gone to Heaven, they rejoiced at it, and they continued rejoicing just like good Subjects when their King rides in Triumph, they cry after him, GOD save the KING, GOD save the KING, some such Triumphant Song should we send after our Triumphing Captain. None should express more Joy in Words, in Works, in Carriage, in Conversation, in Face, in Faith, than God's People. 'Tis an undecent and unbeseeming thing, that a triumphing King should have a sad and a sullen People. None should be so heartily merry as Christians; I do not mean toyish, and idle, and apish in their Carriage, and their Words, which to see in People of Age, may be the Wonder of Fools, and Laughter of Children; But in a comfortable Frame of Spirit arising from the Mercies they have, and the Hope they have founded on the Love of God manifested in Promises, that's Madness and not Mirth, which makes Fools and Children laugh, but wise Men mourn. Their Leader is in his Chariot on his Throne, their Enemies at his Wheels, at their Feet, Thanks be to God that hath given us the Victory, through Jesus Christ.  
7. Lastly, Is Christ gone to Heaven? why then make up after him as fast as thou canst; ascend thither Spiritually, whether Christ is ascended Corporally. Is Christ in Heaven? why then let thine Heart be in Heaven; let thine Heart be where thy Head is: let thy Desires, Thoughts, Meditations, be like the Angels on Jacob's Ladder, going up, coming down, hold constant Correspondence with thy Prince. Remember, Christ thy Head is in Heaven, What hast thou to do to build Tabernacles here upon Earth? thou art Travelling to thy Country, to thy Husband. Along in the way thou art going for Jewels, do not think of taking up thy rest in thy way. Dost thou believe Christ is ascended? What dost thou scraping then in the Earth, and rooting thyself in the Mud, or tumbling with Swine in dirty Puddles of Filthy Pleasures? Observe what Paul saith, 3 Coloss. 1. If ye be risen with Christ, seek these things which are above where Christ sitteth on the right hand of God. What said the Angels to those that came to seek Christ in his Sepulchre? Luke 24. Why, say they, Do ye seek the living among the dead? he is not here he is risen. So, why seek you Christ amongst the things of the Earth? he is not here, he is ascended. Christ is in Heaven, Why then Let our conversation be in Heaven, saith the Apostle, Phil. 3.20. Where the Carcase is, thither will the Eagles be gathered, saith Christ, Matth. 24.28. The Glory of the Gospel shall with such Effect and Power be maintained in the World, that it shall make Men as eager to come after Christ into Heaven, as the Eagle is after the Prey. See then how you can find the Power of Christ's Ascension growing upon your Hearts? Whether it draws thee up to Christ, makes thee most Earthly and more Heavenly? Whether it makes thee more Passionately eager, and more Importunately earnest after Christ in his Ordinances, in his Presence, in his Grace, in his Members? This is thy Duty, and this, if it be thy Work, will be thy Happiness. What, all for Earth, and Christ in Heaven? Let thy Thoughts then be more working to Christ, thy Words more Talking of Christ, thy Life more guided by Christ, thy Affection more with the People of Christ. Thy Head is in Heaven, Let thy Heart be in Heaven and then doubt not but thy Body will come after.   
FINIS.   

BOOKS Printed for John Salusbury in Cornhill.  
THE Certainty of The Worlds of Spirits, fully evinced by unquestionable Histories of Apparitions and Witchcrafts, Operations, Voices, etc. Proving the Immortality of Souls, the Malice and Miseries of the Devils and the damned, and the Blessedness of the Justified.  
The End of Doctrinal Controversies which have lately troubled the Churches, by reconciling Explication without much Disputing. Both by Mr. Richard Baxter.  
The Protestant Religion truly stated and justified, by the late Reverend Divine Mr. Richard Baxter: Whereunto is added by way of an Epistle, some Account of the Learned Author, never before Published. By Mr. Matth. Silvester and Mr. Daniel Williams.  
The Harmony of the Divine Attributes, in the Countrivance and Accomplishment of Man's Redemption by the Lord Jesus Christ. By William Bates D. D.  
The Changeableness of this World, with respect to Nations, Families, and particular Persons; with a Practical Application thereof to the various Conditions of this Mortal Life. By Timothy Rogers M. A.  
The Christian Laver, or a Discourse opening the Nature of Participation with, and Demonstrating the Necessity of Purification by Christ. By T. Cruso.  
Earthquakes Explained and practically Improved: Occasioned by the late Earthquake Septemb. 8. 1692. In London, and many other Parts of England, and beyond Sea: With a particular Account of the Earthquake in Jamaica. By Tho. Doolittle M. A.  
The Pastor's Care and Dignity, and the People's Duty. By G. Tross.