A Complete History and Mystery of the Old and New Testament

CHAP. XL. Of Christ's Seventh Appearance.

THE Seventh Appearance of Christ after his Resurrection was to the Seven Apostles, when they were fishing in the Sea of Tiberius, which John only relateth, chap. 21. verse 1. per totum, where the Lord did more fully, and in a peculiar manner restore Peter from his Fall (in his Threefold Denial) by a Threefold Confession of him, &c. This Sea of Tiberius is called the Sea of Galian also. John 6.1. because Galilee is the Province adjacent to that Sea, which is six Miles broad, and sixteen Miles long. The Apostles were now drawn out of Jerusalem, and were drawing into Galilee, according to the command of Christ, Matth. 26.32. and the Admo ••• ion of the Angel, Matth. 28.7.

The Remarks of this Seventh Appearance are accordingly concerning the Time, Place, Persons, Occasion and Manner of Christ's Manifestation, &c. to evidence that he was Risen indeed.

(1st.) The Time when, 'twas after that Appearance to the Eleven Disciples, whereby Thomas was convinced of that great Truth, and confirmed in the Faith of the Messiah, (which John relates in chap. 20.26. to the end.) And after these things (saith the same Evangelist) John 21.1. Christ appears again, and confirms Peter more fully in this, as he had done Thomas in that foregoing Appearance; upon what day of the week this Appearance was, is not expressly mentioned as before, but some suppose it was upon the third first day; for these Reasons; (1.) John calls this the Third time, chap. 21. verse 14. which Grotius refers to the number of days; for Christ's first five Appearantes were on the the first first day, the very day of his Resurrection, five several times to several persons, then his Second Appearance was on that day seven night, the very next first day to the Eleven, &c. Now follows this Appearance (as to the day) which John calls the Third Time, as it relateth to the third first day, or the Now Christian Sabbath; and thus John 's 〈 in non-Latin alphabet 〉 . or again, verse 1. is explained by his, verse 14. as Marks, 〈 in non-Latin alphabet 〉 , or last, Mark 16. v. 14. is explained both before and after. The 2d. Reason is, Christ did not now as he had done before his Death, so frequently and familiarly converse with his Disciples; for it was incongruous that a person now Immortal, should be always conversant, with Mortal Men, but only by Intervals, though often to •••• tifie the Reality of his Resursurrection, and the Interval was betwixt one first day and another, upon which days only he manifested himself for the better founding of the new Gospel-Sabbath. The 3d. Reason is, Though this Immortal Body did in State abscond itself for forty days, yet it is probable that he shown himself every first day while he abode upon Earth. Note, If we grant this Appearance to be upon a week day, then may it give encouragement to God's People in their upholding Holy Meeting, occasionally upon weeks-days also, seeing Christ may (and undoubtedly doth) manifest himself upon week days, as well as upon Sabbath-day Meetings: When and wheresoever two or three are gathered together in his Name, he will be in the midst of them, Matth. 18.20. especially if they love him, he will manifest himself to them, John 14.21. But upon whatever day this manifestation was made, 'tis expressly mentioned, that it was in the Morning, of that day, John 〈◊〉 'It is probable our Lord waited until those seven Disciples would leave work being wearied with their succesless toiling all the night, and hopeless of speeding better upon the day, when noise round about doth affright away the Fisher from the Net. However, they learnt this Lesson which David taught [That mourning lasts but till morning] Psal. 30.5. For though they were sad enough at their lost labor all night (the L •• d all the while looking on, and letting them labor in vain) yet they sped better next morning through their Lord's presence and blessing. Flebile principium melior for • una sequetur. A good ending may follow a bad beginning.

The (2d) Remark is, the Place. where it was: This is apparent to be in Galilee, whither the Apostles were now resorting (as before) to enjoy more of their Master's Appearance: For, though they had been privileged with his presence once and again in Jerusalem (which the Evangelist relateth in John 20.19, 26.) they still long for more, and can be content to travel from the City so far as Galilee for such a beatifical Vision, and how they began to be blest therewith, the same John gives an account in chap. at. While some have not warily enough observed the difference betwixt those Signs Christ shown in Jerusalem (to confirm the Faith of his Disciples) and those he after shown them in Galilee, they have been of this Opinion, that John 21. was not writ by John, but added by another, as the last Chapter of Deuteronomy was to the five Books of Moses, because John seems to conclude his History in the end of his 20th. Chapter. Note; Enquiry; But why now will Christ again appear to them in Galilee, seeing he had appeared twice already (to confirm them) in Jerusalem? Answ. Reason the first; Because he had promised to go before them into Galilee by the Angel's mouth, Mark 16.7. which going was, Secondly, An act of local motion; intimating that all natural motions of a Body Christ retained still, and doth retain them even in Glory, as sitting, standing, going, &c. The Angel said to Mary Magdalene Lo, he is not here, &c.] Mark 16.6. and verse 7. He goes before you into Galilee; which showeth, that his Body after the Resurrection was finite, it was also sensible, as to seeing and feeling. It was likewise an Organical Body, still retaining all the parts and members thereof. This serveth to refute the Romish Doctrine, which saith, that Christ retained not all the properties of an Human Body after his Resurrection, &c. Thus the Romanists make our blessed Mediator no better than a mere Idol, destitute of Motion, of Sense, of Understanding, &c. Note (2.) His going before his Disciples into Galilee, was an act of most gracious prevention: They needed not to say, as Sisera 's Mother said [Why are his Charets so long in coming?] Judge. 5.28. Why comes he not yet? For Christ kindly prevents them, and goes thither before them: Which shows the amiable and amicable carriage of Christ in carrying comfort to his disconsolate Disciples. He is nimble as the Roe or young Hind, Cant. 2.17, &c. His Chariots of consolation have a swift and most speedy motion; but when he comes out of his place (or Mercy-seat) to punish the Inhabitants of the Earth, Isa. 26.21. then is he slow to Anger, Nah. 1.3. and is as a Cart that is pressed with Sheaves, Amos 2.13. A loaded Cart is of a very slow motion. But he prevents us with his loving-kindness, Psal. 21.3. Before we ask, he answers, Isa. 65.24. When David did but say, I will confess my sin, then God forgave it, Psal. 32.5. And the Spouse saith in the Song, [It was but a little that I was gone from them, and then I found him whom my Soul loved] Cant. 3.4. When Moses speaks in the Law, he is slow of speech and stammers in comforting. But the Messias in the Gospel hath a ready Tongue, and is fluent in pouring out words of consolation to the disconsolate Soul, Isa. 50.4.

The second Reason, why he appears now in Galilee, was, because it was a place of more safety (as before) than Jerusalem was, because the Jews fought the lives of the Disciples: Therefore Christ tenderly provides for securing them there, while weakness was upon them; but when he had made them strong with the Endownments of his Spirit, then he bids them go fill Jerusalem with his Gospel. Until that time, Galilee was God's Chamber to hide them in, Isa. 26.20.

The third Reason, why in Galilee, because it was the place where he had been most frequently and familiarly conversant with the Disciples (this Country Entertaining the Gospel and Christ more courteously than Judea did) and now because they in their Mortal Bodies were incapable of any constant conversing with his Immortal Body, now, therefore is he said to show himself to them only at certain times, and in certain places; and he pitches principally upon this place, Galilee, Matth. 26.32. and 28.7, &c for this cause wherein to manifest himself to them. As God gave Moses for a Sign saying [On this very Mountain shall thou and Israel worship me] Exod. 3.2. Beside the burning of the Bush, verse 2, 3. By which double Token his Faith was farther and fullier confirmed in the Promise both for the 〈…〉 and for the future. So Christ gave this of his going before 〈◊〉 into Galilce (which also the Angel, reminded them of) to comfort them, that though He (their Shepherd) should be smitten, (as Zech. 13.7.) and they his Sheep, there upon should be scattered through fear, yet this smiting of the Sheep should be but for a short time, for he would quickly as before them again like a Shepherd before his Flock, M ••• •• . • 8. and 〈…〉 As God's To • en was made good to Moses upon Mount H ••••• so was this of Christ's to his Disciples for the further and fuller confirmation of their Faith upon a Mount in Galilce 〈◊〉 Thus our Lord Attemper'd himself to their weakness, not only in accomplishing this Sign, but also he was felt by Thomas, &c. and he feed (at Dinner) with his Disciples, not necessitate (as Austin saith) but potestate ) &c. not for any need he had but by his Divine Power, &c. Of that more hereafter in its proper place, when we come to it.

The fourth Reason of Christian appearing here in Galilce, was, because he had most Disciplen in that Country 〈◊〉 Jerusalem and J •••• had indeed much precious Seed sown in them, but they both did prove a very 〈◊〉 Soil. Christ will be most conversant, where there he most Believers, he will walls most among his Golden Candlestick, and in his Gardens of Spiritual Flower • , and in the Vi •••• s of Red Wine, Rev. 1.1 • . Cant. 6.2. and 7.12. There will be give out his Laws He directs his Spouse to follow the footstept of his Flock, Cant. 1.7.8.

The fifth and last Reason because Galilce, and typical place, representing to us the Translation of the Gospel from the unworthy Jews into Galilce of the Gentiles 〈◊〉 so •••• d Matth. 4.15. The Voice that was heard in the Temple [ 〈◊〉 • ino] was dismal to the Jews, who had forfeited the Covenant in killing the Messenger of the Covenant, to wit the Messiah. The word Galilce signifies T •••••• •• ious in Hebrew.

The (3d.) grand Remark, is the Beis •• , 〈…〉 Christ appeared here in Galilce. These are named, John • 1.2. Simo •••••• , Tho •••• called Didi ••• , Nethaniel of Cana •••• Galilce (whom some suppose the some, with 〈…〉 the two Sons of Zebed •• , James and John, and other two Disciples not • a ••• d 〈◊〉 yet Apposed to the Philip and Andrew. All the Apostles were draw in to together into Galilce to meet the Lord there. But those Seve • came probably the first, and not together in one place, not only to show their Holy Concord, but also to hold some godly, Conference▪ To these therefore Christ the sooner appeareth here and as the 〈◊〉 Seven, was a competent company for farther testifying the Truth of Christ's Resurrection, so was it a figure of the Church, which is sanctified by the Sever Spirits of God. Rev. 3. •• . And though • these same Disciples had seen Christ twice before (all his Thomas, who had only seen him once) John 20.19, 26. yet will the Lord appear to them again, to show what delight he had to be among the Sons of Men (as is said, Prov. 8.30.) Note; He chooses rather to stay a while for forty days with poor Mortals upon Earth, than yet to Ascend up to his Immortal Glory in Heaven: These Seven, might possibly think they were sufficiently assured already of their Lord's Resurrection, as Peter thought, and therefore, said [I go a fishing] John 21.3. both He and They were deceived, for they all needed farther Confirmation in this Doctrine of greatest consequence and comfort; they must have proofs of it in Galilce, as well as in Jerusalem, than they might more firmly believe and remember, that Jesus Christ, of the Seed of Divid, was verily Raised from the Dead, according to the Gospel, 2 Tim 2.8. This great Truth is the whole Gospel's Abridgment, to be the Witnesses thereof, was the first Function of the Apostles, Acts 1.22. Note; Christ never appeared (after he Rose again) to any wicked person, nor to Pilute or Herod, &c. nor had they tidings sent them from the Angel thereof, though that probably might have convinced them of their sin, but they had rendered themselves incapable of those Privileges both were done to his Disciples, who werepr • e ordained for Witnesses, Acts 10.41. The Benefits of the Church belong only to the Church. Note; Those Seven Apostles here must have the Blessing of Christ's Seventh Appearance, though they had seen him before, that they might be more firmly confirmed in this great Truth, which (1.) Demonstrated the Divine Nature of Christ, Acts 2.24. and Rom. 1.4. which (2.) Makes good all the Benefits of his Passion: Though David saith, [What profit is there in my Blood.] Psal. 30.9. Yet is there great profit in Christ's Blood improved by his Resurrection. Note; Which (3.) Is the ground of our Resurrection, 1 Pet. 1.3. Christ is Feoffee in Trust for us, 〈◊〉 his Resurrection was not only Personal of a particular Man, but it was of a public Person in our Names whom he represented, therefore is he called the first fruits of the Resurrection (as before) which sanctifies the whole Crop: Ours are but the Appendices of his Resurrection. As all Joseph 's Brethren shared in his Advancement, and all the Jews in Mor •• c •• 's 〈◊〉 • odo we s ••• re in his. Note; And which (4.) Is a special and powerful means to recover us from the swoonings of our Faith both as to ourselves in particular; and as to the Church ingeneral.

(1.) As to ourselves, Rom. 6.8, 11. There is a spiritual power in Christ's Death to kill sin, and in his Resurrection to quicken Grace. Faith is the Heli •• rope, of Sunflower, that follows this Sun of Righteousness. If he be absent, Faith saints, fails, flagged and flattens presently. Jacob 's Soul was sad for seventeen years at the Joss of Joseph, but when he heard that Joseph was alive, this revived him, Gen. 45.2 • , 27. and so should it revive us that our Jesus is alive, &c. Rev. 1.8, 18. And as

(2.) To the Church; could Elisha raise to life a dead Child, and cannot Christ do as much for a dead Church? Note, No wonder then if a Truth of so great importance were so greatly proved by so many Appearances, and that to one and the same persons at several times, &c. The Angel that said to the Women [ Go quickly and tell his Disciples that he is Risen, &c.] began with this demonstration for proving the Touth of his Resurrection [Behold he goeth before you into Galilce] Matth. 28.7. and Mark. 16.7. The Angel Argues a signo ad signatum, from the sign to the thing signified. If he be going and upon his Journey, then it necessarily follows, he must be Risen indeed. And thus was this Truth (of such vast consequence) carried on and continually demonstrated by manifold manifestations of himself to his Disciples, both before this, and now and after this also: So that there might he left no room of doubting thereof in any one of these that were to be the appointed Witnesses, &c. And sure I am, Thomas had need of this for his fuller confirmation, and so had Peter to whom Christ had something of great weight to say, verse 15, 16, 17, &c.

The (4th.) grand Remark, is the occusion which our Lord took for manifesting himself to those Seven, to whom he had taken several occasions to show himself before this. The first Adam died, and we hear no more of him. Job saith, [If a mas die, shall the live again?] Job 14.14. no surely, not till the Resurrection day. But so it was not with the second Adam; 'tis true indeed he died, but he lived again, Rev. 1.8, 18. And we hear of him again and again: This is the seventh time of tidings that he was alive, the occasion whereof was this; Peter said to the other six [I go a fishing] John 21.3. They all comply to the motion, and concur with him; here was concord in one work, which made them more capable of Christ's company. Note; But the Question is, Whether the work they are agreed in were good, if not, agreement in Evil is rather Conspiracy than Concord; and this is the more doubted, (1.) Because Christ had called them to leave their Fishing-Trade, and to become Fishers of Men, Mark 1.17. And (2.) Because Christ had told them, He that putteth his hand to the plough, must not look back, Luke 9.62.

Answ. 1. This Fishing work was no unlawful or dishonest Imploy, but well reputed of among the Jews. It had been an unlawful looking back indeed, had Matthew returned to his work of a Publican, Mary Magdalene to her former Lasciviousness, &c. But this catching of Fish was a work lawful in its own nature.

Answ. 2. They had now nothing else to do; for, though they were made Fishers of Men, yet were they not yet sent out, nor yet furnished with the extraordinary Gifts of the Spirit, to enable them for the Public Ministry.

Answ. 3. They had now no other way for supplying their own wants, having lost their Lord, who had hitherto made provision for them. As they were (Tania mont) yet forbid to Preach, by being bid to tarry till the Spirit came: So they were forbid to be idle: They that will not labor (either in the sweat of the brow or brain) shall not eat. Thus Paul sometimes wrought to supply his present necessities, 2 Thes. 3.8, 10. All these Seven therefore went on fishing with a good mind, and fished all the night, but with bad success, for they could catch nothing. This was the providential occasion Christ takes to make himself both the better known, and the more welcome to them; for, had they caught anything, his presence and power in the ensuing Miracle of the sudden and so plentiful success, had not been so perspicuously and plainly evident. Beside; it teacheth, Note, That man's diligence (as Solomon saith, Prov. 10.4. with 22.) without God's blessing, is insignificant, and unsuccessful. All the labor and toil of Man is vain, unless God bless it with success, Psal. 127.1, 2. Gen. 11.7, 8. Hag. 1.6, 9. Unless God stop the hole of the Bag at the bottom, with his blessing, let Men labor never so hard, all runs out, Deut. 28.13, &c. Were we not thus exercised, we should neither beg God's Assistance, nor acknowledge his Blessing. Note; Thus it had been once before [They had toiled all night and caught nothing] Luke 5.5. Where Christ paid them plentifully for his fare in his use of their Ship. No Man shall lose by him: And though the Net-brake there, yet the Fishes got not out, which doubled the Miracle of their plentiful Draught.

The (5th.) grand Remark is, the manner of Christ's manifestation. He comes in the Morning (as is aforesaid as a Merchant or House keeper to buy their Fish, and there, fore asks them [Sirs, have ye taken anything?] John. 21.4, 5. He calls to them as one that wanted some Fish for the use of his Family, or Store-house. He hereby causeth them to acknowledge their own want by their ill success, to prepare them the better for the following Miracle: And though they might have known who he was that stood upon the Galilean Shore, and called to them by that friendly compellation [Children] as his Disciples, 1 John 2.13.18. yet they knew him not, either because it was nor yet elear day, or because of their distance from the Shore, but especially because Christ would first be known by the Miracle, and then by his Countenance: Therefore bids he them to cast their Net on the light side of the Ship, (or Star board) verse 6. Thus he directs them to a certain part, lest they should imagine their full Draughts came by chance, not by providence. They might suppose this Stranger, standing on the Shore might espy a confluence of Fishes, which they on the Sea could not see. This right side was next the Shore; however, they obey, and find the fruit of Obedience, their Net filled with 153 Fishes, which (some say) is the number of all kinds of Sea-Fish; so that they had caught one of all sorts. Though this notion savor of nice curiosity (for the Whale could neither come nigh the Shore, nor on such a shallow Sea, nor be contained in so small a Net with so many other Fishes, &c. ) Note; Yet learn hence we may for Edification, (1.) That Christ may be present, and not be known, &c. (2.) That the Resurrection will set us, free from tossings on the Sea of Affliction, to stand with Christ here upon the firm Shore. (3.) Could we but fish more for Right hand Blessings (as they here did on the right-side of the Ship) we should catch more, Matth. 6.33. All shall be added, Prov. 3.16. (4.) 'It is good to obey God sooner or later success will come; bind not him to a day, wake him not till he please, Cant. 2.7. Our distance and dependence bid us wait: He will say us for all our pains and patience at the last, &c. (5.) Former Experience may happily promote both present and future Obedience. Christ had revealed the efficacy of his presence in •• Draught of Fish before Luke 5.5, 6, 7, 18 unto Peter, and now again to all these Seven: This taught them not only, that there is no catching any Fish till Christ come, but also to venture one cast more at Christ's bidding, being encouraged with the success at his command before.

The (6th) grand Remark is, the gracious consequences and effects of this Seventh Manifestation in the prodigious Draught of Fishes to the number of 153.

The first Effect was, John knew first that it was Jesus. Here John is preferred before Peter in perspicacity and acuteness of understanding: He had the quicker Spirit of Discerning: He first knew and told [It was the Lord] John 21.7▪ John knew not our Savior by sight of the Eye (though Christ might clear this beloved Disciple's Eye-fight more than the rest) so much as by the Voice of the Miracle in their now catching such a multitude of Fishes, so very like that recorded, Luke 5.5, 6. None but the Lord of Sea and Land (he thought) could command so many Fishes to come to hand by his direction. Note; John signifies gracious; this therefore teacheth us, that none but gracious Souls can discern the Lord in his works. Now he saw the cause why, till then, they could catch nothing was, that he and they all might the better know him to be the Lord. Thus likewise but Lord will sooner or later let us see that he in very faithfulness doth afflict us; Psal. 119.75. John tells Peter particularly, who had been the grossest Sinner, so stood in need of the greatest comfort, and therefore would most rejoice at it. Nor doth he tell Peter [It as Jesus, or our Lord, but the Lord] Indefinitely, that is, the Lord of the Sea, and the Lord of Life and Death, as he hath conquered Death, and raised himself up to Life, yea, and now shows himself standing upon the Shore of Immortality for us to hasten to him and to own him as our Lord, who hath been thus bountiful in this great Draught to us after our sad disappointments. Note; Hence learn we to ascribe our shecess, not to our toiling but to God's Blessing. Not my pains, but thy pound (saith the good man) hath done it, Luke 10.16. 1 Cor. 15.10.

The second Effect was, Peter no sooner heard this, but immediately he girds his under garment close to his Body, (that it might not hinder him from swimming) casts himself over-board into the Sea, and swims to his Savior in his shirt; we must suppose Peter had stripped off his clothes before, and been laboring hard all the night, as good as naked, in his shirt. Now he doth again what he had done before, saying, [ If it be thou, bid me come unto thee, &c.] Matth. 14.28. where his fervency made him more forward than the rest; and though there Christ condescended to confirm his sinking Faith by a miraculous sign, yet had he it with a check, verse 29, 30, 31. But here he stays for no call from Christ; throws himself into the Waters, leaves all his Fish behind him, casts away all his care, of Boats, Net, Fish and all, that he might not only come to Jesus, but also that he might come first and soonest to him, for his first Blessing. Note; All the Apostles are busy in catching the Fish; all wonder at the miraculous Draught, only John discerned the Lord that sent so many Fishes, yet was not so forward as Peter, nor so hardy as he, to swim to his Savior: Innocent John had not so much need of going to the Physician, as Penitent Peter; and such was his need he stays not for any Companion, fears no Danger, takes no Cock-boat, but Faith was instead of all to him, and he hastens to be first for a fuller Cure. Note, Such Efficacy there is in the Ordinance of Preaching, for John had Preached to Peter (while he was busy in handing the Net) saying, [It is the Lord] which teacheth us also, that delays in coming to Christ are dangerous, when the Soul is sick of sin; as likewise that we must take heed of appearing before Christ naked, lest our shame appear, Rev. 16.15 Therefore did Peter here gird his covering about him, to cover his nakedness, when he came before the Lord; and therefore doth our Lord counsel us, to buy of him Raymen • , Rev. 3.17. and to fix it fast to us with the Golden Girdle of Truth, Ephes. 6.14. and not wear it loose to cast off or on at pleasure. Lastly; It shows that Faith is the best Ship that carries us safe through a Sea of Misery, as it had Israel through the Red S •• , and Peter here safe to Christ.

The third Consequence or Effect of the Lord's Appearing here, was, that all the other Six Apostles make what speed they can to Christ, lest Peter should Monopoli • e their Savior to himself; all came, but none so soon as Peter; none of them were so hardy as to leap over-board, or leave their Fish behind them; this clogged their motion, v. 8. as worldly things do us. Note; The Evangelist John here first praiseth Peter 's promptness, verse 7. then excuseth his own and his Companion's slowness, saying [For they were not far from Shore] Verse 8. Therefore would it not be long before they should come in the Ship also up seasonably to their Lord: The Net was now too full, and become so ponderous, as was past lifting up and unloading in the Ship, therefore were they constrained to drag it along the ground, and as 〈 in non-Latin alphabet 〉 signifies) to sweep the Channel to the Shore, that no Fish should escape. Note; Which teacheth us, (1.) Some come to Christ one way, and some another; some by ordinary means, as those Six Disciples did, and some by extraordinary, as Peter: Some by a stronger Faith, and others by a weaker: 'It is not so much matter what the means be, so we be but careful to come to Christ, and to come in season to him while he may be found, Psal. 32.6. and before • e withdraw himself, Cant. 3.1, 2, 3, &c. and 5.3, 4, 5. Those Six Disciples did no less come to Christ than Peter, and with no worse Acceptance; for they came soon enough to Dine with him. Some make only a very hard shift to get to Heaven; the Righteous are scarcely saved, 1 Pet. 4.18. that is, they have much ado to get home to Heaven, like weather-beaten Ships, whose Tackling is destroyed by S • orms, &c. very hardly reach Harbor, yet are made as truly happy as those who have an entrance ministered unto them abundantly into the heavenly Kingdom, 2 Pet. 1.11. like those Ships that come home in all their Gallantry, with Sails spread, and Flaggs flying, &c. Note; Learn hence, (2.) 'It is our comfort (as it was theirs) that we are not far from Shore, though now we be in the midst of the Sea of Misery, tossed with Tempests, and not comforted, Isa. 54.11. we are not far from deliverance, or from Death, &c.

The fourth Consequence was, Christ's kind Invitation of those Seven Disciples to a Dinner upon their Landing, and when they were all both weary and hungry, &c. John 21.9, 10, 11, 12, 13. wherein we have a whole bundle of Miracles. As, (1.) At this Seventh Manifestation, a vast multitude of Fishes were caught, to teach them, how prodigious their success (among all sorts and sexes of Mankind) should be when they were gifted with the Spirit, to become Fishers of Men. (2.) That the Net was not broken notwithstanding the 153 Fishes it contained; whereas such a plentiful Draught as this broke their Net, Luke 5.6. yet even that breach was salv'd up with another Miracle, that none of those Fishes (then caught) could get out, though the Net was broken: Both these taught them these Mysteries; The former Draught when the Net broke, was at Christ's entrance into his Ministry, betokening that the Church in her first State should not be without Schisms and Ruptures, for then bad Fish as well as good were taken; but this latter Draught was after Christ's Resurrection; then there was no Schism or Breach of the Net which was a presage of that marvelous Unity in the Church afterward among those that the Apostles should call by the Gospel, Acts 2.42, 46. but more especially in the State of the Resurrection. More of this infrà. (3.) That Peter should so wonderfully wade or swim through, or (as some say) walk upon the surface of the Waters, as he attempted to do, Matth. 14.28, &c. without the help of Boat▪ Plank, or any such thing; so fervent was his Faith. Love, and desire of Christ's presence, that he could admit of no delays in taking along with him any Bladders to bear him up, or any Plank or Poll to poise him, &c. but hastens to his Lord girt (as he had been laboring) in his shirt, accounting it too late to l • iter and linger any longer in coming along with his Companions in the Ship▪ whose motion was too slow by bringing such a Draught of Fish with the Ship to Shore) and nothing quick enough for him, who, if he had wings, would have (with the Angel Gabriel ) flown swiftly to his Lord, &c. As he came safe through the Sea to his Savior; so shall we through the Sea of this World, that is mingled with Fire, even a Sea as brittle as Glass, Rev. 15.2. may we be but furnished with the like faith and fervency; Faith overcomes the World, 1 John 5.4. (4.) The next Miracle in this Manifestation was, a Dinner was prepared for the Disciples upon the Shore. after all their toiling and taking nothing all the night at Sea, John 21.9. They coming a Shore, saw a good Coal-fire, both to warm their cold Rodies, and to dry their wet Clothes; yea, and Fish broiling upon the Fire, together with Bread prepared in view (which may well be called Shew-bread) all made ready to entertain them all at Land, &c. Note; Here was a Feast of the Lord's own providing. It seems, while his Disciples were toiling hard in the duties of their ordinary Calling, that their Lord himself was Providor, their Cook, &c. (ever mindful of his Moenial Servants) He was preparing necessary Sustenance in an extraordinary manner for them against they came ashore weary and hungry, so that they find all needful food ready for them. Note; This broiled Fish was no part of the Fishes that they had caught by his direction; for the Lord saith to them, after they had seen his own Provisions for them [ Bring hither of your Fish, &c.] Verse 10. Nor was the Coal fire of their kindling, nor the Bread of their bringing out of their Ship store, but all were created out of nothing by their Lord's Creating Power [All things were made by him, and without him was not anything made that was made] John 1.3. Col. 1.16. Heb. 1.2, 3. Jer. 16.11. Note; Christ had (before he was Crucified) indeed fed five thousand and four thousand with a few Leaves, and a few Fishes, by a miraculous multiplying of them; yet that was done from praesupposed matter: But here (after his Resurrection) was wrought a greater Miracle; now all these necessaries were (by his present greater power) produced out of nothing pra • evisting, &c. All this was written for our Encouragement, Rom. 15.4. to wait upon God in a diligent pursuit of our duties in lawful works and ways, then shall we not want necessary Victuals. Dwell in the Land, and be doing good, and verily thou shalt be fed (or Hebr. fed by thy Faith) Psal. 37.3. and Hab. 2.4. as Moses was, Exod. 34.28. and as Elijah was, • Kings 17.4. and 19.18. and as Israel was while they waited upon God in the Wilderness according to his command, he fed them with Manna and Quails, yea gave them Drink out of the s • inty Rock, Psal. 105.40, 41. All Creatures obey Christ, whose presence here gave them a Specimen of his Divine Providence, which never faileth those that trust in him, Heb. 13.5. assuring his Apostles here, that they should never want necessaries, though super ••• ties they might want without prejudice; Nature is content with little, 〈◊〉 Grace with less. Note; But beside this miraculous Provision of Fish, &c. made by himself, he also bids them bring some of their Fish, which they had now caught: He saith not [which I have caused you to catch.] Thus is he pleased to give them and us the honor of his own Actings, and to ascribe such and such good works to us, when 'tis himself that works all those works in us, and for us▪ Isa. 26.12. This he doth not so much for pleasing us, as for encouraging us in duty. Note; Nor did our Lord here bid them bring their Fish, &c. as if his own provision had not been sufficient for them; for he could c • filier have satisfied seven Men with this broiled Fish than he had done 9000 with some few small Fishes, &c. but it was his pleasure to join their labors with his own to honor them as Fellow laborers with him in furnishing this Feast, that they might not neglect his Blessing upon their own labor, nor lose that which he had helped them unto in the way of their Imploy, nor that they should think their great Draught was only a Vision; nor that they should tempt God in neglecting means, by expecting Micracles. Note; No sooner had Peter heard his Lord bid [ bring hither the Fish, &c.] but he (always the first and the forwardest to obey his Master's commands) runs to the Ship (now brought to Shore) and with the help of his Fellows brings 153 Fishes but of the Net. verse 11. (which was a figure of Solomon 's Time, wherein were found 153 thousand Proselytes, 2 Chron. 2.17.) Note; Here was God's plenty for a Sabbath day Dinner to the tired Disciples, who had toiled all night, and taken nothing to eat; but this Joy came next morning, Psal. 30.5. Now the Lord invites them to Dinner; saying to them, as that King in the Parable said to his Guests [ Behold I have prepared my Dinner, and all things are ready, &c.] Matth. 22.4. When their labor and obedience was accomplished, the Master calls them to Dinner, to Dine both upon the Food that he had created, and upon the Fish that they had caught by his Blessing, for both were miraculously brought to hand, and ordained for one and the same End. Note; And when they were sat down to Dinner, verse 12, 13. then shown he himself as Master of the Family (his Church) as he had oft done before his Death, distributing to each of them their Portion, Matth. 25.14. Luke 12.42. himself Dining with them, not that he now wanted Meat; but this was done to assure them of the Truth of his Manhood, and that he was no Spectrum or Phantasm, nor was it only to feed his Disciples corporally, but also spiritually in the grand Doctrine of the Resurrection; for, though they knew by his Face, Vo ••• and Actings: that it was the Lord, yet were not void of all scruples, which against such clear evidences they were ashamed to propound. Hence was it that Christ condescended to convince them of their groundless scruples by so many signs and circumstances. Note; As (1.) His coming in twice among them when the Doors were shut, shown, that his Body was now glorified and made spiritual. (2.) The Skars he still retained as Trophy-marks of his Triumph (to which Paul alludes, Gal. 5.17.) shown that it was the same Body which was Crucified. (3.) His Body being seen here standing upon the Shore, shown that his Resurrection had Landed him above the reach of Sea-storms; for, had they seen him walking upon the Waters (as he did, Matth. 14.) they would have suspected him to be some Spirit, as then they did, verse 25, 26, &c. And now (4) He Dines with his Disciples, that no longer any place of doubting might remain, Acts 1.3. and 10.41. Christ (saith Austin ) did really feed with his Disciples ex potentia, not ex indigentia. The Summer Sun by his hot Beams sucks up Water as well as the thirsty Earth; the former doth it by power, the latter for need. No doubt but a glorified Body can eat, though it need not do so: For glorification cannot take away any power. &c.

Briefly learn hence, (1.) When God will bless Man, all second Causes shall cooperate and contribute their concurring help (here the Net breaks not) but when God will cross Man, then the strongest sinew in his Arm shall crack, and his most probable Projects shall have an Abortion. He can curse our Blessings, Mal. 2.2. and blast all our proceedings, as King John confessed, [ Since I subjected to Rome, I never prospered. ]

(2.) Hence learn, that 'tis Christ's method of Providence to exercise us with disappointments and discouragements for a while, to prepare us the better thereby for some greater blessing: Thus these Disciples caught nothing all night, but the morning made amends for all their labor in vain before. Thus Joseph and David were prepared for Advancement to the highest Dignities by many praeceding disappointments, &c. And thus Israel were long bewildered, before brought to Canaan.

(3.) Learn how this World is a Warfare; no sooner out of one Trouble, but into another. Peter here was no sooner got safe through the Sea to Christ, but presently his Lord bids him go into the Sea again and fetch the Fish, &c. Thus our Lord dealeth with us; no sooner hath he delivered us out of one Temptation, but immediately (that we should not Rust for want of exercise) he casts us into another, yet leads us out, and leaves us not in it.

(4.) 'It is but a Dinner with Christ upon Earth, until all our toil, and travel in Trouble is over, but it shall be a Supper with him in Heaven, Rev. 19.9. Be we but now nigh the Shore of Deliverance, 'twill be our happiness to Dine with Christ in a more glorious Raised Dispensation: Yet Unda supervenit Undae, one Wave follows another. After Dinner, before the night of Death come, new Storms may overtake us; but when we Land upon Death's Shore, we rest from our Labors, Rev. 14.13. no more Fears, or Tears; we shall sup and sleep with Christ forever.

(5.) Learn hence, that we have all our Food from Christ, and we are his Guests at our own or other's Table. As we should receive all with thankfulness, 1 Tim. 4.4. Deut. 8.10, &c. so must we demean ourselves as in his presence, not seeding without fear, Jude verse 12. not as the profane, who have not God in their heads, hearts, words or works.

In a word, learn hence, lastly, The Mystery of this whole History, That the World is this Sea, Preachers are the Fishers, the Accoutrements necessary are the Ship, (the Church) and the Net, the Word of God. The Fisher-men should strip themselves of secular Affairs, and be naked (with Peter ) of worldly cares. They must be girt also with him, yet (without Christ) they can catch nothing, till he direct them from the Shore of Heaven to cast on the right side to catch the Elect: This is Meat to him, that Souls be saved, John 4.34. Twice did Christ cry, Lee down your Nets, Luke 5.5. and here, yet with this difference there, the Net took good and bad; here good only, there Christ was in the Ship, here he was upon the Shore: There he did bid, Let down the Net indefinitely, here, on the right side; there the Net is drawn into the Ship, here, unto the Shore; there the Net broke, here not so; there they were in the Deep, here nigh Shore: There the number of Fishes is not mentioned, here it is exactly. Note; All which do show the two States of the Church. Though bad as well as good be in the Church now, yet only the good shall be seated at Christ's Right hand: Tho' Schisms be now, yet then none. The Elect shall be drawn through many Waters to the Shore of Heaven. Christ cries [Bring hither the Fish] and when brought, the Elect see him on Shore; to whom he saith, Come ye blessed; well done good Servants, enter into Eternal Joy, Dine and Sup with me forever, &c.

The fifth Consequence was, How this Father of the Family Christ after Dinner dealt out also another kind of Dimensum. In his discourse to Peter and John, verse 15. to end, the time of it is set down [when they had Dined] After Dinner (saith the Proverb) fit a while: 'It is a proper season for godly Conference. Our Savior never sat down at any Man's Table, but he sprinkled every Dish with savoury discourse. Plato and Xenophon judged it meet and profitable, that all speeches at Meat and Meals should be written; should we do so, then should we not be ashamed to read the Writings afterwards. Note, Beside that sacred discourse (unrecorded) our Savior undoubtedly held at that Dinner with his Disciples (who, though they durst not move any farther Question about [who he was] yet asked and answered many other more profitable Questions.) Christ adds this to Peter after Dinner; (1.) Concerning himself, and puts Peter upon a Treble Confession proportionable to his foregoing Treble Denial: As Fear had brought him to the latter, so Love must now bring him to the former of these two, lest his Tongue should serve his Love less than his Fear. Christ applies his speech particularly to Peter, not to make him the Prince of all the Apostles, but because he had foully fallen, and made himself unworthy of any place in the Apostleship; therefore Christ here wipes off that Blot from him, restoreth him to his place again, that without prejudice of the rest, he becomes, as the other Apostles, a Pastor of Christ's Sheep again. The tendency of this Dialogue, is to set Peter to the Rights (not to give him any priority) for Peter had (before this) presumed to profess and promise greater love to Christ than any of his Fellow-Disciples, in saying, when all the rest said nothing, that he would lay down his life for his Master, Matth. 26.33. &c. Now again, he had pretended no less love by casting himself into the Sea to come first to Christ; therefore Christ first asks him, [Simon Son of Jonah, lovest thou me more than these thy fellows do?] Wherein Christ first minds Peter of his mean Extract, to humble him, and that he should not pride himself in the Endownments he had, seeing they came not by Nature, but by Grace. Then our Lord asks him not of his Riches, of his Honors, or of the Nobility of his Progenitors, no nor of his Knowledge (which is needful enough in a Pastor) but of his Love, and the quantity thereof, whether he had more love to his Lord than any other of his Disciples had, because he had confidently professed [Though all be offended in thee, yet will not I.] Moreover, Christ might well expect and demand greater love from him, than from the rest, because he had healed greater sins in him than in any of them: They to whom much is forgiven, ought to love much, Luke 7.47. As the pardoning Mercy of Christ, had mostly abounded towards fallen Peter; so his Affections, when restored, must mostly abound towards Christ. Peter 's Answer to Christ's Question was now fuller of Modesty than before, Matth. 26.35. Note; He had now turned his Crowing (after the Cock-crow had awaked him, Luke 22.59, 60, 62) into Crying, and humbly answers, [Lord, thou knowest that I love thee.] He saith not as Elijah said, [Lord, I am left alone, even I;] twice over, 1 Kings 19.10, 14. nor doth he dare to say [I love thee more than any of these do] for that had been to judge of the secret Consciences of the other Disciples, which had been rashness and rudeness in him, he could not judge how much love they had, they must stand and fall to their own Master for that, Rom. 14.4. Nor dare he put confidence in himself, as he had done when he so dolefully denied Christ, but modestly commits himself to the Infallible Judgment of Jesus, saying. [ Thou knowest, &c.] Note; Nor dare he answer one word about the Measure or Quantity of his Love (which was plainly contained in Christ's Question) but only appeals to his Lord concerning the Truth or Quality of it. For the former he had little to say, but for the latter from the Testimony of his own Conscience 〈◊〉 dared to affirm. Whoever can truly and heartily thus answer Christ, is truly happy; for he looks for Truth more than for Measure. Our Lord doth not quarrel here with Peter 's Answer, in arguing it was not full enough to his Question; he only bids him demonstrate the Truth of his Love, by feeding Christ's Lambs. All Christians are commanded to demonstrate their love to the Lord, by keeping his commandments, John. 14. v. 21, &c. Note; But Ministers more especially must manifest their love to Christ in being tender to his Lambs, which are tender in themselves, and exceeding tender to Christ; so that he not only takes care of his young Converts, as his own dear ones, but he also carries them in his bosom, and leads them gently, &c. Isa. 40.11. Christ doth not bid him fleece them, but feed them; nor to exercise a Lordly and Tyrannical Power and Dominion over them: Such shrewd Shepherds (as these) are sharply reproved, Ezek. 34.3, &c. And Christ forbids it in his own Disciples, Matth. 20.25, 26. Yea and this same Peter learnt from his Lord, to say unto all his Successors in the Ministry, [ Feed the Flock, &c. but lord it not over them, &c.] 1 Pet. 5.2, 3. Ministers should rather imitate Jacob in his most careful Shepherdizing, Gen. 31.38, 39 40. Note; This charge Christ lays upon Peter twice more, verse 16, 17. Varying only Lambs into Sheep, alluding (as some say) to the three Numbers in the 153 Fishes; the hundred, be the Lambs or Children (that need Milk) who are the greatest part of the Church: The Fifty represent those of more proficiency, whom John calls young men, 1 John 2.13, 14. But the Three are the Fathers, whereof there is the fewest number, such as beget Souls to Christ: Both these latter Christ calls his Sheep, yet of a differing degree. Note; And this Title of Sheep showeth, that Christians must not be ravenous as Wolves, not biting as Dogs, not crafty as Foxes, not dirty as Hoggs, not haughty as Horses, not stomachful as the Whale, &c. but meek, gentle, innocent, simple, &c. as Sheep. Note; And Christ puts the possessive [My] to all the Three, intimating, I have Redeemed them with my Blood; I love them, and take care of them; therefore Peter must be a Pastor to them, not an Impostor or Tyrant, to Rule over them with Rigour, and according to thy Carnal Reason. But if I be dear to thee, let them be dear to thee also, seeing they are dearest of all to me: Shew now the love of thy heart to me by the labor of thy hand to them. Note; Peter was grieved to be asked the same Question thrice, as if his Lord did suspect his sincerity, or did foresee another future fall: But by his former he had both learnt more modesty, and unlearnt self-confidence thro smarting experience, so that he dare no more presume, but cautiously commit himself to Christ's Omnisciency, who knew what he was, and what he would be, better than himself. None of us should be grieved to be asked, or to ask ourselves [Do we love Jesus Christ?] three times over: We are Anathema'd if we do not, 1 Cor. 16.22.

In the next place, Christ confirmeth the truth of Peter 's Answer, and that he should persevere and testify the sincerity of his love to Christ by his suffering Martyrdom for him, verse 18, 19. Peter had presumed before, that he could die for Christ, but he was then not able, choosing rather to deny him by fear, than to die for him by love; the reason was, Christ must die for Peter, &c. before Peter can be enabled to die for Christ: His Human Temerity was preposterous in daring to say before, that he could lay his Life down for his Lord, when Divine Verity had decreed another order, that is, Christ must lay down his life first to purchase a power of perseverance for Peter, &c. And this being now done, Peter may now truly assume such a power of dying for Christ, and not falsely presume it, as he had done before Christ's death, &c. Christ now having dispatched his discourse concerning Peter, then begins that concerning John, occasioned by Peter 's curious Question about the kind of death that his beloved Disciple should die, verse 20. Behold what a great change was here in Peter, who before durst not ask Christ concerning Judas, John 13.23. but beckoned upon John to ask him, verse 24, 25, 26. Now he dareth to ask his Lord concerning John, whether he might glorify God by Martyrdom also, verse 21. Seeing it is the glory of the Sufferer to glorify God in suffering, now 'tis the great End both of our Creation and of our Redemption, to glorify God, 1 Cor. 6.20. and Rev. 4.11. And such as so honor God, he will assuredly honor them, 1 Sam. 2.30. As Martyrdom is the lowest subjection that can be paid to God, so it is the highest honor, whereof Peter thought John more worthy of than himself; and should not the beloved Disciple have the honor of Martyrdom as well as himself; he could not but doubt whether Christ spoke out of love to him in thus foretelling his Martyrdom: Christ turns short and sharp upon Peter, for this over-curious Inquiry, saying, [If I will that he tarry till I come, what is that to thee, follow thou me] Verse 22. that is, look to thyself, and trouble not thyself about others. He shall live, till I come to take vengeance on the Jews, City, Temple, &c. but thou shalt be Martyred by the Jews, before the Destruction of Jerusalem, and die the death of the Cross, as I died; therefore saith Christ here, [follow thou me] as he had said to Peter before [Thou canst not follow me now, but thou shall follow me hereafter] John 13.36, 37. to wit, in the same kind of d •• th. Here Christ re ••• ds Peter of the discourse then, intimating, as I truly foretold thy thriee denying me then, &c. so now I as truly foretell thy following me in Martyrdom, therefore prepare for it, &c. As to John 's tarrying, &c. I refer the Reader unto the last end of his life, who was the longest liver of all the Apostles, &c.

Now come we to Christ's Eighth Appearance in the Mount of Galilee, as before by the deep Sea in the same Country; which Matthew only relateth at large, Matth. 28.16, &c. wherein there be also many famous Remarks to be well observed. As (1st.) The Time when. It may well be supposed to fall upon the fourth first-day of Christ's forty days tarrying upon the Earth, before he ascended into Heaven: For the first first-day he appeared five times, to wit, upon the day of his Resurrection. The last of which five was to the Eleven as they were relating one to another that the Lord was Risen indeed, &c. Luke 24.33, 34. Then the second first-day to Thomas, &c. then the third first-day after he appeared again to the Seven Apostles at the Sea of Tiberias or Galilee; and now upon the fourth first-day, he appeared again to the Eleven, &c. upon this Mountain of Galilee. Note; Thus it farther appeareth, that our Lord did not constantly converse with his Disciples, &c. partly because they poor mortals were not capable of his continual presence in his now Immortal State; and partly that his so long absence from them (betwixt one time of his Appearance and another) might make them long the more for his Renewed presence, the worth whereof they were taught by the want of it. He mostly appeared to his Apostles by the Interval of seven days. Note; Nor only to teach them that it was his pleasure to establish the Eighth day, or First day of the Week to be observed as the Christian Sabbath from that time to the end of the World upon Earth; but also that when the Seven days of this our Mortal Life (which is but seven Years in Law) are expired, then cometh the Eighth day, or the beginning of the Eternal Sabbath in Heaven, and then shall we see our sweet Savior (standing upon the Shore of Glory) even as he is, 1 John 3.1, 2, 3. Until then we cannot have a perfect sight of him.

The (2d.) Remark is, The place where, it was in the general in Galilee, and in particular in a Mountain of Galilee; what Mountain this was is not mentioned, but supposed to be Mount Tabor, the same place whereon Christ had given to Peter, James and John, a foretaste of his future Glory in his glorious Transfiguration, Matth. 17, 4, 5. Note; The Lord often manifested his great Grace on a Mountain, as there, and here his great Glory, not only for secret communion with his own Servants in such retired Apartments, but also to teach them [sursumcorda] that their hearts should be lifted up from the low Valleys of this lower World towards the Everlasting Hills of the higher Heavens: Both this Place, and this Time, were appointed by Christ himself [as well when, as where Jesus had appointed them] Matth. 28.16. Though it be not expressly and particularly Recorded; in the general only the Disciples were told that Christ would meet them in a Mount of Galilee after his Resurrection, Matth. 26 32. Mark 13.28. and 16.7 &c. and they were commanded to go into Galilee, Matth. 28.10. and they go thither in order to have this Eighth Appearance, verse 16. Note; Now, had they not known both Time and Place, we may justly wonder how Peter durst venture to go a fishing in that Sea of Galilee, John 6.1. and to draw six other Disciples along with him to that work, lest he and they should miss meeting with their Lord then and there, seeing such a miss as that (they all knew) had been very costly to Thomas before but; their knowing when and where, was a Salvo to that fear.

The (3d.) Remark is, The Persons to whom this Manifestation was made; Matthew mentions only the Eleven Disciples, Matth. 28.16. But as he is brief in repeating Christ's many Appearances to his Disciples, mentioning only this one of their meeting him on this Mount of Galilee, which was the main, solemn and appointed meeting (as John only mentions that meeting at the Sea of Galilee ) all the other meetings being supplied by the other Evangelists: So is this Evangelist short in relating the Persons, naming only the Apostles as Principals, but probably there went along with them the Seventy two Disciples, and many more Believers, who were all desirous to see the Lord. Note; Especially if we refer that Relation of Paul [He was seen of more than five hundred Brethren at once] 1 Cor. 15.6. be referred (as some Learned Men do with great confidence) to this very Time and Place: For Mary Magdalene being bid [Go tell my Brethren] John 20.17. There is no doubt but all these he accounted his Brethren, and such as longed to see their Elder-Brother Christ.

The (4th.) Remark is, The manner how the Master managed this his Eighth 〈◊〉 f • station. Here again our Lord consecrates (the Fourth Time ) this New, Christian S •• 〈◊〉 in holy Exercises, &c. For, supposing that all his Brethren Disciples came out of J •••• and all out of Galilee (where he had many more) resorted to this Mount of Vision • 〈◊〉 not at all to be doubted but that he Preached to this Confluence of People (as he 〈◊〉 done to the Multitude that Golden Sermon on the Mount, which Matthew mentions 〈◊〉 large in his 5th, 6th, and 7th Chapters) speaking to them now the things concerning his Kingdom (as we are assured from Acts 1.4) Thus this New Sabbath was san ••• fied, &c.

Inferences hence are, (1.) Our Lord is never worse than his word, but often better than his promises: He had promised to meet them in Galilee [There shall ye see me] M •••• 16.7. And though he had met them twice before in Judea (which was more than 〈◊〉 had promised) yet now again he meets them (at the time and place appointed) also 〈◊〉 Galilee, not shuffling them off to be satisfied with those in Judea. He is faithful 〈◊〉 performing, as well as merciful in promising; as his Love moved him to make 〈◊〉 promise, so his Truth binds him to perform it. He will do it, because faithful, 1 〈◊〉 5.24. 2 Tim. 2.13. and Rom. 4.20. He will perform with his hand what his mouth 〈◊〉 spoke, and do as he says. They shall meet their Lord who promised it, and not 〈◊〉 with a disappointment.

(2dly.) 'It is a blessed frame to be willing to wait upon the Lord at such times 〈◊〉 places as he hath appointed. Let the Lord manifest himself to us as he pleaseth, 〈…〉 our duty to attend those means and meetings that are of his own appointing; in so •• ing we may meet him, and he us; as here, The Lord loves the Assemblies of Saints, 〈◊〉 87.2. and he will draw nigh to us in mercy, if we draw nigh to him in duty, Jam.

(3dly.) 'It is not enough to see Christ once, but we must long to see him often. The Disciples had seen him twice or thrice before this; yet long to see him again, in 〈◊〉 hereunto they went away from Jerusalem into Galilee, a long Journey to this Moun ••• Galilee signifies (as before) Transmigration, or passing away. We may not grud ••• take long Journeys, to pass away from City to Country; yea, from one Countr •• 〈◊〉 another, that we may see the Lord, whom we cannot see too often, either in the 〈◊〉 or in the Country. We still have new doubts (as they had) to be done away by 〈◊〉 New Appearance.

The Ninth Appearance of our Lord was to James; this was Recorded only by Paul, 1 Cor. 15.7. and not by any of the four Evangelists, nor is the time, place or manner mentioned anywhere; but 'tis supposed this was not done in Judea before the Apostles went away from thence into Galilee, but after their Return from Galilee thither. Note This James was not the Son of Zebedee, who was slain by Herod, Acts 12.2. but the Son of Alpheus, called James the less, Mark 15.40. Brother (or Kinsman) of the Lord, Gal. 1.19. who was alive when Paul wrote this passage. I find an odd fancy in Hay •••• who affirmeth that this James made a Vow, He would abstain from eating anything, till he had seen the Lord, and therefore did the Lord pity this long Faster, and so appeared to him the sooner; but these unscriptural conceits do too much palliate the M • rit-Mongers in Popish Fastings. More probable is the Opinion of Learnd Dr. Ligh •••• , who saith, that the Appearance of Christ to this James the less, made him so very famous, as to make up again the Triumvirate, and to be Ranked in the like Dignity with Peter and John, and was Minister of the Circumcision in a special manner with them, Gal. 2.9. As they were to the Jews scattered abroad, so he was Residentiary in Judea, Acts 15.13. and 21.18. Gal. 2.13. The other James (his Name sake) was indeed exceeding famous, as being a Boanerges, or Son of Thunder with his Brother John; the name of which two, and Peter 's, were only (of all the Apostles) changed by Christ, and the privacy that Peter, James and John, had the privilege of with their Lord (more than any of the other Apostles) both at his Transfiguration upon Mount Taboa, and in the Garden of Gethsemane 's Agony, made them three of singular eminency. Now that Golden Chain of three links was broken by Herod 's Martyring the middlemost of them, Acts 12.2. Therefore to piece the Chain again, the Lord personally appears to this younger James particularly; which wonderful vouchsafement was not only an Argument, but also carried the Authority of a command, that this James the less (upon the death of the other) should become James the great, and be brought into the same Rank, Office and Employment; to which may be added, how Antiquity did honor him with the Title of James the just, who was, among Believers, espetially among those in Judea, of great Reputation and Authority.

The Tenth Appearance of Christ (the last of all) was, That upon Mount Oliver St. Luke saith, [He lest them for • h as far as Bethany] Luke 24.50. Bethany was near Jerusalem, and bordering upon the Mount of Oliver, Mark 11.1. and Act's 1. 〈◊〉 . At this Bethany his three dear Friends dwelt, La • dr • s, Mary and Martha: From hence he went to his Cross, and from hence also he would go to his Crown; for from this place he ascended up to Heaven. This last, we may well suppose was the great, grand and most general Appearance whereunto more than 500 were Assembled (that Paul speaks of) 1 Cor. 15.6. to take their fast farewell of their Ascending Savior. All his numerous Disciples but of Galilee, as well as those fewer out of Judea (for the Disciples that met in Jerusalem, were reckoned no more than one hundred and twenty, Acts 1.15.) however numerous that on Mount Tabor 's meeting in Galilee was; yet now when he remanded his Disciples back from Galilee to Jerusalem, and there comes again to them, leading them out thence to the Mount of Olives (for more secrecy from fresh uproars, and became no wicked ones must be witnesses of his Ascension, Acts 10.47.) This last Manifestation upon Earth must be to a more numerous meeting: This Opinion (saith Peter Martyr on 1 Cor. 15.6.) is backed by the word [ 〈 in non-Latin alphabet 〉 , Above ] which respects place as well as number, implying (saith Grotius with Peter Martyr ) that Christ shown himself on high as standing up upon some Rising ground, or lifting up himself into the Air to be plainly viewed by this great Company, so they all conspicuously beheld him in his own former figure and lineaments, nor yet in the Majesty of his glorified Body, lest they should mistake him for some glorious Angel, and not as one who was Crucified, dead and buried. Note; Therefore did he hide his Glory during the forty days, rather for their sakes, than for any want of it in himself; for it was necessary for the Disciples that they see him so as to know him, that they might the better Preach the great Truth of the Resurrection. Pareus saith likewise with others, that this last was the solemnest meeting, it being Christ's Valedictory Appearance to above five hundred persons at once; this must needs be a General Assembly for settling the great Fundamental Truths of the Christian Religion to be known, believed, and observed in the Gospel-Churches to the end of the World. Note; At this last meeting (which Paul also mentions, 1 Cor. 15.6.) with five hundred Brethren Christ's last work was to settle a Gospel-Ministry, then Baptism, &c. as is principally and largely described by Matthew and Mark, and more briefly by Luke and John: By all those Testimonies it is manifest, that this numerous meeting was when all the Disciples were returned from Galilee to Jerusalem, at which the Lord gave out his commissions to the Apostles, and first Endued them with a full power of Preaching the Gospel to all the World, and of Baptizing all Nations for remitting of sins; also he gave them Ministerial Authority; he likewise set them to the Rights about their Doting expectations of a Temporal Kingdom, which they more especially looked for now, that their Lord was Risen from the dead (a work far above all his former Miracles while he was living) and had now brought them to Jerusalem again with such a confluence of followers, and where he taught them things pertaining to the Kingdom of God, &c. Acts 1.3, 4, 5, 6, 7, then gave he them commandment to tarry at Jerusalem till the Holy Spirit was sent them; at length he led them forth as far as Bethany, and they all looking on, he Ascended into Heaven, verse 9, &c.

The Grand Remarks that concern this last and most solemn meeting, must be collected by piece-meal out of the four Evangelists. The first out of Matthew, chap. 28. verse 18, &c. [ Jesus came near and spake to them, &c. This he did (saith Grotius ) in his last Appearance, as appeareth by comparing this place with John 21.15 &c For Matthew makes a Compendium here of all the principal heads of Christ's Sermons that he Preached to his Apostles not only in that Mount but at Jerusalem, both before and after, when being at Bethany he was about to Ascend, &c. Then Christ came nearer and in a more familiar manner, to do away at once all their doubts fully (as he still draws nearer to all his weak doubting Disciples, and communicates himself more familiarly to them) plainly saying, [All power in Heaven is given to me] He had it from Eternity as God, Phil. 2.7. now 'tis given him as Man (for Redeeming Mankind) at his Resurrection, ver. 8. Here Christ praemiseth his power, yea and promiseth his presence, Mat. 28.20. the better to persuade the Apostles to undertake this Work, his great Work of subduing the World to the Obedience of Faith: To encourage them therefore therein, he faith, [I have all power in Heaven] that is, to send the Holy Spirit thence to you, Asts 2.33. and to take you into Heaven when your Work is done, Mat. 25.34. [and on Earth too] that is, a power to gather my Church out of all Nations, Ps. 2.8. Mark 16.15, 16. and to Rule as Lord over all, Acts 10.36, 43 Eph. 1.20, 21, 22. Rev. 17. ver. 14 Dan. 7.14. [go ye therefore forth] in this my strength (as Gideon did Jud. 6.14.) execute your Office and Fear not the Face of Man, doubt not of sucess▪ for though ye be but Barley Cakes, Course and Contemptible, yet in my Name ye shall overthrow the Weak Tents of a Wicked World, and the strong holds of the Subtle Serpent, Jud. 7.13. Your despised Lamps and Pitchers shall Atchieve great matters [ye shall Disciple all Nations, deliver to them my Doctrine and Sacraments, and reduce them from their Extravagances into an Universal Obedience, the whole Man unto my whole Law, and though your Work be hard and above any human hand, yet shall ye and your Succesors have my Divine presence to preserve you from your Enemies, to prosper you in your Enterprizes, and to perform for you whatever heart can wish, or need require] ver. 19.20. This precious promise [I will be with you] includes, to protect, to direct, to comfort us, to carry on our Grace, and to Crown us with Glory.

The (2d) Remark is, From the Evangelist Mark, Chap. 16.14, &c. Who Sums up all Christ's Appearances in one, so useth his [ 〈 in non-Latin alphabet 〉 ] Postremo, or lastly: Comprizing this last Appearance as well as those that went before his last charge to the Apostles [go Preach the Gospel to every Creature] ver. 15. not in Judea only (as before, Matth. 10.5, 6.) to the Jews, but also to all Gentile Nations now the Partition Wall being broken down, Eph. 2.14. not that they were immediately to go forth, for they were to stay till the Spirit came, N. B. And Mark joins with Matthew in showing that, Faith and Baptism cannot save without Obedience, adding only the Apostle's Credential Letters, to wit, the miracles done by them, a necessary fence for the young Plants of the Gospel.

N.B. But this Evangelist Mark 's Conclusion makes it more plain that he comprehendeth this last Meeting [so then after the Lord had spoken to them, &c. ] ver. 19 that is, all the precepts, and promises which he had to deliver during that time to his Apostles concerning the Kingdom of God, Acts 1.3. he had nothing now to say but to Seal all with sending the Spirit, he was lifted up into Heaven▪ (a Blessed resting place after he had been tired out on Earth) taking along with him the earnest of our flesh and sending down the earnest of his Spirit, which are two sure gages that our Bodies and Spirits shall meet again at the Resurrection: The Spirit came and made the Gospel-Ministry successful attending it with signs, verse 20. Mark knew it was most needful for us to know that Appearance mostly which Established a Gospel-Ministry.

The Third Remark, upon this last Appearance, is from Luke, Chap. 24.47, 48, 49. where Christ gives out his Commission and Institution of a Gospel Ministry again, Defining the Office of Teaching, what and whom the Apostles ought to Teach, and promiseth to send the Spirit, but withal commands them to tarry at Jerusalem, till the promised Spirit came upon them, which precept is a most pregnant proof, that the Evangelist speaks here of Christ's last Appearance, for before this they were at liberty to go into Galilee, and never till now confined to stay in Jerusalem: Whereas they went whither they would before this, some to Emmaus, others to Galilee, &c. But now they must tarry here Ten Days more, till the day of Pentecost came, &c. St. Luke goes on here, giving us an account how [Christ led them out of the City to Bethany ] ver. 50. and there the Disciples had the Lord's both Benedixit and Valedixit, &c. He both blessed them (as Jacob and Moses did the Patriarchs at their departures) and bid them farewell: Then did the Disciples return to the City, and there put themselves into a posture to receive the Comforter, ver. 51, 52, 53. preparing themselves Ten Days for the Spirit's coming and their Reception of it, &c.

The (4th,) Remark is from John, who likewise gives the like account of the Apostle's Mission into the Ministry, and Commission that did impower them for the Remission of sins, &c. But because he placeth it not upon this last Appearance before his Ascension, but upon the last of the Five Appearances upon the very First Day of Christ's Resurrection, John 20.19, 21, 22, 23. therefore meet we here with the most obscurity, which yet may be cleared by considering.

(1.) That John (writing the last of the Four) Records only what the other had omitted, save where the Contexture of the History required, hereupon he saith nothing of Christ's Ascension, because both Mark and Luke had left it needless as to him, they having spoke largely of it already, and why Matthew saith nothing of it too, 'tis supposed, because he wrote his Gospel in Judea, where none doubted of it, seeing 500. Eye-witnesses thereof put it past all doubt in that Country; but both Mark and Luke writing to those that lived out of Judea, it was more necessary for them to Record his Ascension: This Specimen is enough to take off Scruples about such Historical passages that are not alike related by all the Evangelists, as to circumstances, if it be (2.) considered, that John mentioneth here the substance of a Gospel Ministry's Institution, as to both the mission and commission, &c. though not the same circumstances of time and place with the other Evangelist which yet he abundantly supplies with other new circustances omitted by the rest, as the Lord's Saluting his Apostles twice with [Peace be to you] the better to make them Preach the Gospel of Peace, [As my Father sent me, so send I you] not to destroy but to save Souls, and likewise [his breathing upon them] as God did upon Adam, whereby he became a living Soul. And saying, [Receive ye the H • lie G •••• ] ••• ma ••• , those make but •• d 〈◊〉 he • that receive him not first, &c. By the Divine 〈◊〉 t • ings of Christ upon their h ••• s, &c.

But (3.) Suppose it be not the same History, yet is it at the least a Material Branch of it, as to the power of the Keys, in remitting or Revenging Sin, as Peter did on Ananias and Sapphira, Acts 5.5, 10. It was a pawn and pledge of that promise of the Father afterwards pour'd out at Pentecost for enabling them to speak with Tongues and to work miracles; whereof Thomas (though absent at that time) was made partaker, as well as the power of remitting sin, &c. Without his being breathed upon with the rest, and so was Paul also long after, though one born out of due time, 1 Cor. 15.8. To whom Christ Appeared from Heaven, Acts 9.5. as he had done to Stephen in Heaven, Acts 7.55. and as he had done all these Ten times to others while he was on Earth: Yea and more such Appearances here might probably be, which (as John intimates, Chap. 20.30▪ are not written, yet enough is, to make us believe ver. 31. So that it is not at all improbable to say, that Christ might Celebrate all the Six first Days that were within the Forty Days after his Resurrection for the fuller establishing it as our Christian Sabbath, and these last Four Days may seem little enough to settle his Church and to dispatch so much work as is before mentioned (though this be not written as all could not be, John 21.25.) before his final farewell and disappearance at his Ascension (which history begins the Acts of the Apostles, to which place I adjourn, the Discourse thereon). The good Lord help us to be duly prepared for his last and great Appearance at the last day. We should be both looking for, and hastening unto the coming of our Lord, 2 Pet. 3.12. It will be sudden, therefore be we always ready, Matth. 24.44, &c. Having our Loins Girt and Lamps Burning, Luke 12.35. Like wise Virgins to meet our Blessed Bridegroom, Matth. 25.10. Crying, Come Lord Jesus▪ come quickly▪ Rev. 22.20. Amen▪

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. II. The First Gospel-Church.

NEXT to the Oracles and Miracles of Christ comes in the Account of the Oracles and Miracles of his Apostles: The first Chapter of the Acts having given a large Relation of Christ's Ascension into Heaven, &c. (with which sweet sight the Spectators were much taken and transported into an Extasy by the Glory of it while they looked wishtly and intently upon their leisurely Ascending Lord.)

And of the two Angels like Men in white Apparel (to show, they had not lost their native purity, as likewise the joyfulness of their Errand) rousing those Galileans out of their Raptures by telling them, that the same Jesus now Ascending would so come again in the same manner, that is, 1. Visibly. 2. In a Cloud. 3. By his own Power. 4. With the like Majesty. And 5. With the same Soul and Body, Acts 1.10, 11. But not one word of the time when. In answer to that over curious Question, ver. 6. and for suppressing the fond curiosity of many human minds, in all ages since, to know Divine secrets, which are not given to be known of any Man: Then that same first Chapter of the Acts relateth the laying of the Foundation of the first Gospel-Church, that was constituted at Jerusalem (a City which the Apostles would have abhorred for their Crucifying Christ but the other day, &c. ) giving an account of the Time, Place, and Persons whereof that Church was constituted, &c.