Sermon XXXVIII (continued, part 2)
SERM . XXΧΙΧ . 29 The Fountain of Life: 1 as other mens ; but your souls shall be, presently, upon your dissolution, swallowed up in life. And then it follows, verse 11 .
" But if the Spirit of him that raised up Jesus from the dead, " dwell in you ; he that raised up Christ from the dead, shall " alsoquickenyour mortal bodies, by his Spirit thatdwelleth in " you," (i. e.) though your bodies must die, yet they shall live again in the resurrection ; and that by virtue of the Spirit of Christ which dwelleth in you ; and is the bond of your mystical union with him your head. You shall not be raised as others are, by a mere word of power, but by the spirit of life dwelling in Christ your head, which is a choice prerogative indeed.
Thirdly, Christ's resurrection is not only the meritorious and efficient cause, but it is also the exemplary cause, or pattern of our resurrection . " ‡ He being the first and best, is therefore " the pattern and measure of all the rest." So you read, Phil. iii. 21. " Who shall change our vile body that it may be fa-
" shioned like unto his glorious body." Now the conformity of our resurrection to Christ's, stands in the following particulars. Christ's body was raised substantially the fame, fo will ours. His body was raised first ; so will ours be raised before the rest of the dead. His body was wonderfully improved by the resurrection; so will ours. Hisbody was raised to be glorified; and so will ours .
First, Christ's body was raised substantially the same that it was before ; and so will ours . Not another, but the famebody. Upon this very reason the apostle uses that identical expression,
J Cor. xv. 53. "This corruptible must put on incorruption, " and this mortal, immortality." Pointing, as it were, to his own body when he spake it; the samebody, I fay, and that not only specifically the fame, (for indeed no other species of flesh is so privileged) but the same numerically, that very body, not a new or another body, in its stead. So that it shall be both the what it was, and the who it was. And indeed to deny this, is to deny the resurrection itself. For should God prepare another body to be raised instead of this ; it would not be a resurrection, but a creation; for non refurrectio dici poterit, ubi non refurgit quod cecidit. That cannot be called a resurrection, where onethingfalis, andanotherrises, as Gregory long sincepertinentlyobserved.
Secondly, His body was raised, notbyaword of power from the Father, but by his own Spirit. So will ours. Indeed the power of God shall go forth to unburrough sinners, and fetch
†Optimum inunoquoquegenere eftregula etmenfura caterorum.
30 The Fountain of Life. SERM. XXXIX. them forcibly out of their graves; but the resurrection of the saints is to be effected another way; as I opened but now to you. Even by his Spirit,which nowdwelleth in them. That very Spirit of Christ, which effected their spiritual resurrection from fin, shall effect their corporal resurrection also from the grave.
Thirdly, His body was raised first, he had in this, as well as in other things, thepre-eminence; so shall the saints, in respect of the wicked, have the pre-eminence in the resurrection, 1 Thef.
iv. 16. "The dead in Christ shall rise first." They are to attend the Lord at his coming, and will be brought forth sooner than the rest of the world, to attend on that service. As the Sheriff, with his men, goes forth to meet the judge, before thejaylor brings forth his prisoners.
Fourthly, Christ's body was marvellously improved by the resurrection, and so will ours. It fell in weakness, but was raised in power; no more capable of sorrows, pains and dishonours. In like manner our bodies are " sown in weakness, but raised " in strength, sown indishonour, raised in glory. Sown natu- " ralbodies, raised spiritual bodies," as the apostle speaks, 1 Cor.
xv. 43, 44. Spiritual bodies, not properly, but analogically. No distempershang about glorified bodies, nor are they henceforth
to any of those natural necessities, to which they are now tied. There are no flaws, defects , ordeformities, in the children of the resurrection. What members are now defective or deformed, will then be restored to their perfect being and beauty; " for, if the universal death of all parts be rescinded
66 by the resurrection, how much more the partial death of any single member?" || As Tertullian speaks,and from thenceforth theyarefreefrom the law of mortality," they candienomore," Luke xx. 35, 36. Thus shall they be improved by their resurrection.
Fifthly, To conclude, Christ's body was raised from the dead to be glorified, and crowned with honour. Oh it was a joyful day to him, and fo will the resurrection of the saints be to them, the day of the gladness of their hearts. It will be said to them in that morning,"Awake, and sing, ye that dwell in the dust," as Ha, xxvi. 19. O how comfortable will be the meeting betwixt the glorified foul, and its new raised body. Much more comfortable than that of Jacob's and Joseph's, after twenty years
Membri detruncatio vel obtufio nonne mors membri eft ? Si univerfalis mors refurrectione refcinditur, quanto magis portion a lis! Tertull. de Refur.
SERM . XXXIX. The Fountain of Life . 31 absence,Gen. xlvi. 29. Or that of David's with Jonathan,when he came out of the cave to him, I Sam. xx . 41. Or that of the father of the prodigal with his son,who "was dead and is a- " live, was loft, and is found." As he speaks, Luke xv. there are three things will make it fo.
And
First, The gratifications of the soul, by the satisfaction of its natural appetite of union with its own body. For even glorified fouls in heaven have such an appetition and desire ofre-union. Indeed, the angels, who are pure spirits, as they never had union with, so they have no inclination to matter; but fouls are otherwise tempered and disposed. We are all sensible of its affection to the body now, in its compounded state, we feel the tender care it hath for the body, the sympathy with it, and lothness to be separated from it. It is said, 1 Cor. v. 6. " To be at " home in the body." And had not God implanted such an inclination to this its tabernacle, in it, it would not have paid that due respect it owes the body while it inhabited in it, nor have regarded what became of it when it left it. This inclination remains still with it in heaven, it reckons not itselfcompleatly happy til itsolddear companion and partner be with it, and in that sense some understand those words, Job. xiv. 14. "All the " days of myappointedtime," i. e.of the time appointed for my body to remain in the grave, will I wait till my change (viz. that which will be made by the resurrection) come ; for it is manifest enough he speaks there of the resurrection. Now, when this its inclination to its own body, its longings and hankerings after it, are gratified with a fight and enjoy meet of it again, oh what a comfortable meeting will this make it ! especially if we confider,
Secondly, The excellent temper and state in which they shall meet each other. For, as the body shall be raised with all the improvements and endowments imaginable, which may render it amiable, and every way desirable, so the soul comes down immediately from God out of heaven, shining in its holiness and glory. It comes perfumed out of those ivory palaces, with a strong scent ofheavenuponit. And thus it re-enters itsbody, and animates it again. But, Thirdly, And principally, that wherein the chief joy of this meeting consists, is the end for which the glorified foul comes down to quicken and repossess it, namely, to meet the Lord, and ever to be with the Lord. To receive a full reward for all the labours and services it performed to God in this world. This must needs make that day, a day of triumph and exultation.
It comes out of the grave, as Joseph out ofhisprifon, to bead-
32 The Fountain of Life . SERM . XXXIX.
vanced to the highest honour. O do but imagine what an extafy of joy, and ravishing pleasure it will be, for afoul thus to resume its own body, and say as it were, unto it, come away, my dear, my ancient friend, who servedst and fufferedst with me in the world ; come along with me to meet the Lord, in whose presence I have been ever since I parted with thee. Now thy bountiful Lord hath remembred thee also, and the day of thy glorificationis come. Surely it will be a joyful awaking. For, do but imagine, what a joy it is for dear friends to meet after long separation, how do they use to give demonstrations of their love and delight in each other, by embraces, kisses, tears, &c. Or frame but to yourselves a notion of perfect health, when a sprightly vivacity runs through every part, and the spirits do, as it were, dance before us, when we go about any business ; especially to such a business as the business of that day will be, to receive a crown, and a kingdom. Do but imagine, then, what a fun-shine morning this will be, and how the pains and agonies, cold sweats, and bitter groans at parting will be recompensedby the joy offuch a meeting ? And thus I have shewed you the certainty of Christ's resurrection, the nature and properties of it, the threefold influence it hath on the saints resurrection, and the conformity of ours unto his, in these five respects. Hisbody rose substantially the same, so shall ours ; his body was raised by the Spirit, so shall ours. Not by the Godhead of Christ, as his was, but by the Spirit, who is the bondofourunion with Christ. He was raised as the first-begotten from the dead, so the dead in Christ shall rife first. His body was improved by the resurrection, so shall ours . From the consideration of all which, Inference 1. We infer, that if Christ was thus raised from the dead, then death is fairly overcome, and swallowed up in victory * ; were it not so, it had never let Christ escape out of the grave. The prey of the terrible had never been thus rescued outofits paws. Death is adreadfulenemy, it defies all the sons and daughters of Adam. Nonedurft cope with thiskingofter-
How far short do we come of the primitive Christians, whose faith in the resurrection, and contempt of death, Cyprian thus expresses : With a sound mind, firm faith, and undaunted courage, we are ready to submit to the whole will of God, all fear of death being excluded; we think on the immortality which follows ; and when the set time of God's sending for us approaches, we come to him at his call willingly and without delay. Cypr. sect. 5.deLaps. But when we come to die, we pass intoimmortalityby death : This is not a coming to our end but a translating of us. Cypr. ubifupra,
SERM. XXXIX. 33 The Fountain of Life.
rors but Christ, and he, by dying, went into the very den of this dragon, fought with it, and foiled it in the grave, its own territoriesanddominions, and came off a conqueror. For, as the apostle speaks,Acts ii. 24. " It was impossibleitshould hold " or detain him." Never did death meet with its over-match before it met with Christ, and he conquering it for us, and in our names, rising as our representative, now every single saint triumphs over it as a vanquished enemy, I Cor. xv. 55. " O " death, where is thy sting ? O grave where is thy victory ?
" Thanks be to God, who hath given us the victory through " our Lord Jesus Christ." Thus, like Joshua, they set the foot of faith upontheneckofthatking, and, with an holy scorn, derideits power. " O death, where is thy sting?" I fit be objected that it is said, I Cor. xv. 26. " The last enemy that is to " be destroyed is death." And if so, then it should seem the victory is not yet atchieved, and so we do butboast before the victory ; it is at hand to reply, that the victory over death, obtained by Christ's resurrection, is twofold, eitherperfonal and incompleat, or general and compleat. He actually overcame it at his resurrection, inhisownperson, perfectly and virtually for us, as our head ; but at the general resurrection of the saints(which his resurrection, as the first-fruits, assures them of) then it will beutterlyvanquished and destroyed. Till then, it will exercise some little power over the bodies of the saints, in which respect itiscalledthe last enemy. For fin, the chief enemy that let it in, that was conquered utterly and eradicated when they died ; but death holds their bodies in the grave till the coming of Christ, and then it is utterly to be vanquished. For after that they can die no more, Luke xx. 35. " And then shall be brought to pass " that saying that is written, Death is swallowed up in victo- " ryt." Then and not till then, will that conquest be fully compleatedinour persons, though it be already so in Christ's ; now incompleatly in ours, and thencompleatly and fully for ever. For the famewordwhich signifies victory doth also signify perpetuity, and in this place, a final or perpetual conquest. And, indeed, now it smites only with its dart, not with its sting, and that but the believer'sbody also, and the body but for a time remains under it neither. So that there is no reason why a believer should stand in a slavish fear of it.
Inference 2. Is Christ, and hath his resurrection such apo-
Absorpta est mors εις νικοςinperpetuam, ex Hebreo quod etvictoriamfignificat etperpetuitatem, Glass. Rhet. sac. p. 408. VOL. II. E
34 The Fountain of Life. SERM . XXΧΙΧ. tentandcomfortable influence into the resurrection of the saints ? Then it is the duty, and will be the wisdom of the people of God, fo to govern, dispose, and employ their bodies, as become men and women, that understand what glory is prepared for them at the resurrection of the just. Particularly, First, Be not fondly tender of them,but employ and use them for God here. How many good duties are loft and spoiled by sinful indulgence to our bodies? Alas ! we are generally more folicitous to live long, than to live usefully. How many faints have active, vigorous bodies, yet God hath little service from them. If your bodies were animated by tome other fouls that love God more than you do, and burn with holy zeal to his set vice, more work would be done for God by your bodies in a day, than is now done in a month. To have an able, healthy body, and not use it for God, for fear of hurting it, is as ifone
give you a strong and stately horse, upon condition you must not work or ride him. Wherein is the mercy of having a body, except it be employed for God ? Will not its reward at the resurrection be fufficientfor all the pains you now put it to in his service ?
Secondly, See that you prefervetheduehonourofyourbodies. " Possess them in sanctification and honour," I Thes. iv. 4. O let not these eyes be now defiled with fin,by which you shall fee God. Those ears be inlets to vanity, which shall hear the Allelujahs of the blessed. God hathdefigned honour for your bodies, O make them not either the instruments or objects of fin. There are sins against the body, I Cor. vi. 18. Preserve your bodies from those defilements, for they are the temples of God: " If any man defile the temple of God,him will Godde- " stroy," 1 Cor. iii . 17 .
Thirdly, Let not the contentment and accommodation of your bodies draw your souls into snares , and bring them under the power of temptations to fin. This is a very common case. how many thousands of precious souls perish eternally, for the satisfaction of a vile body for a moment ? Their souls must, because their bodies cannot, suffer. It is recorded to the immortal honour ofthoseworthies in Heb. xi. 35. " That they ac- " cepted not deliverance, that they might obtain a better refur-
" rection ‡." They might have had a temporal resurrection from death to life, from reproach to honour, from poverty to
No man can rejoice both in this life and that which is to come, buthemuft necessarily letgo the one, who would enjoy the other. Aug.
SERM . XXXIX. 35 The Fountain of Life.
riches, from pains to pleasure ; butuponsuch terms they judged it not worth acceptance. They would not expose their souls to secure their bodies. They had the same natural affections that other men have. They were made of as tender flesh as we are, but such was the care they had of their souls, and the hope of abetter resurrection, that theyliftned not to the complaints and whinings of their bodies. O that we were all in the fame resolutions with them.
Fourthly, With-hold not, upon the pretence of the wants your own bodies may be in, that which God and conscience bid you to communicate for the refreshment of the saints, whose present necessities require your assistance, O be not too indulgent to your own flesh, and cruel to others. Certainly, the confiderationofthat reward which shall be given you at the resurrection, for every act of Christian charity, is the greatest spur and incentive in the world to it. And to that end it is urged as a motive to charity, Luke xiv. 13, 14. " When thou makest a " feast, call the poor, the maimed, the lame, the blind, and thou
" shalt be blessed; for they cannot recompense thee, for thou " shalt be recompensed at the resurrection of the just." It was the opinion of an eminent modern divine , that no man living, fully understands and believes that scripture, Mat. xxv. 40. " In as much as you have done it to one of the least of these 66 my brethren, ye have done it unto me." How few faints would be exposed to dailywantsand necessities, if that scripture were but fully understood and believed ?
Inference 3. Is Christ risen from the dead, and that as a public person and representative of believers ? How are we all concerned, then, to secure to ourselves an interest in Christ, and, consequently, in this blessed resurrection ? What consolation would be left in this world, if the hope of the resurrection were taken away ? It is this blessed hope, that must support you under all the troubles of life, and in the agonies of death. The securing of a blessed resurrection toy ourselves, is, therefore the most deep concernment you have in this world. And it may be
to yourselves, if upon serious heart-examination, you candiscoverthefollowing evidences.
Evidence 1. First, If you are regenerated creatures, brought forth in a new nature to God, for we are " begotten again to " a lively hope, by the resurrection of Jesus Christ from the " dead." Christ's resurrection is the ground-work of our hope. And the new birth is our title or evidence of our interest in it,
Mr. Marshal.
36 The Fountain of Life. SERM . XXΧΙΧ.
Sothatuntilour fouls are partakers of the spiritual resurrection from the death of fin, we can have no assurance our bodies shall be partakers of that blessed resurrection to life.
" Blessed and holy, (faith the Spirit,) is he that hath part in " the first resurrection, on such the second death hath no pow- " er," Rev. xx. 6. Never let unregenerated fouls expect a comfortable meeting with their bodies again. Rise they shall by God's terrible citation, at the found of the last trump, but not to the fame end that the saints arise, nor by the fame principle. They to whom the spirit is now a principle offanctification, to them he will be the principle of a joyful resurrection. See then that you get gracious fouls now, or never expect glorious bodies then.
"Evidence 2. " If you be dead with Christ, you shall live again by the life of Christ. If we have been planted together " in the likeness of his death, we shall be also in the likeness of
" his resurrection," Rom. vi. 5. συμφυτοι, planted together. Some refer it to believers themselves; Jews and Gentiles are planted together in Christ. So * Erasmus, " Believers grow " together like branches upon the fame root." which should powerfully enforce the great gospel-dutyofunity among them-
But I would rather understand it, with reference to Christ and believers, with whom believers are, in other scriptures, said to suffer together, and be glorified together ; to die together, and live together; to be crucified together, and buried together ; all noting the communion they have with Christ, both in his death, and in his life. Now, if the power of Christ's death (i. e.) the mortifying influence of it, have been upon our hearts, killing their lusts, deading their affections, and flatting their appetites to the creature, then the power of his life, or resurrection, shall come (like the animating dew) upon our dead withered bodies, to revive and raise them up to livewithhim in glory.
Evidence 2. If your hearts and affections be now with Christ in heaven, your bodies indue time shall be there also, and conformed to his glorious body. So you find it, Phil. iii. 20, 21 , " For our conversation is in heaven, from whence we look for " the Saviour, the Lord Jesus Christ, who shall change our vilę "body, that it maybe fashioned likeuntohis own gloriousbo- " dyt." " The body is here called vile, or the body of our " vileness." Not as God made it, but as fin hath marred it.
* In unum concrefcere vel coalefceres † Το σωμα, της ταπεινώσεως.
The Fountain of Life:
Not absolutely, and in itself, but relatively, and in comparison of what it will be, in its second edition, at the resurrection. Then those scattered bones anddisperseddust, like pieces of old broken battered silver, will be new cast, and wrought in the best and newest fashion,even like to Christ's glorious body. Whereof we have this evidence, that our conversation is already heavenly. The temper,frame, anddispositionofour fouls is already fo; therefore the frame and temper of our bodies indue time shallbefo.
Evidence 4. If you strive now by any means to attain the resurrection of the dead, no doubt butyoushallthen attain what you nowstrivefor. This was Paul's great ambition, " that by any " means he might attain the resurrection of the dead," Phil. iii.
11. He means not simply a resurrection from the dead, for that allmen shall attain, whether they strive for it or no. But by a metonymy ofthesubjectfor the adjunct,he intends that complete holiness and perfection, which shall attend the state oftherefurrection, so it is expounded, ver. 12. So then, if God have raised in your hearts avehement desire, and assiduous endeavour after a perfect freedom from fin, and full conformity to God, in the beauties of holiness; that very love of holiness,your present pantings, and tendencies after perfection, speak you to be the persons designed for it.
Evidence 5. If you are such as do good in your generation. If you be fruitful and useful men and women in the world, you shall have part in this blessed resurrection,John v. 28, 29."All "
" that are in the graves shall hear his voice and shall come forth ; they that have donegoodunto the resurrection of life." Now it is not every act materially good, that entitles am an to this privilege; but the same requifites that the ‡ schoolmen assign to make a good prayer, arealsonecessary to every good work. The person, matter, manner, and end, must be good. Nor is it any finglegood act, butaferies and course of holy actions, that is here meant. What a spur should this be to us all, as (indeed, theapoftle makes it, closing up the doctrine of the resurrection, with this solemn exhortation, 1 Cor. xv. 58. with which I also close mine) " Therefore, my beloved brethren, be ye stedfast, " unmoveable, always abounding in the work of the Lord, " for as much as ye know that your labour is not in vain in " the Lord."
Thanks he to God for his unspeakable gift.
Si bonus bona facit benead bonum. i. e. If one is good, he does what is good, in a good manner, and for a good end.
38 SERM . XL. The Fountain of Life. SERMON XL.
Wherein the ASCENSION OF CHRIST is opened, and varioufly improved,being the second Step of his ExALTATION.
John xx. 17. Jesus faith unto her, Touch me not : for I am not yet ascended to my Father: but go to my brethren, andfay unto them, I ascend unto my Father and your Father, and to my God and your God.
N all the former sermons we have been following Christ thro his humiliation, from the time that he left theblessedbosom of the Father : And now having finished the whole course of his obedience on earth, and risen again from the dead; we must, in this discourse, follow him back again into heaven, and lodge him inthatbosom of ineffabledelight and love, which for our fakes, he fo freely left. For it was not his end in rising from the dead, to live such a low animal life as this is, but to live a most glorious life, as an enthroned King in heaven; upon which
he was now ready to enter, as he tells Mary in the text, and bids her tell it to the disciples, " Go, tell my brethren, " that I ascend to my Father," &c.
In the former verses you find Mary waiting at Christ's sepulchre, in a very pensive frame; exceedingly troubled, because she knew not what was become of Christ, ver. 15. In the next verse, Christ calls herby her name, Mary ; she knowing the voice, turned herself, and answered, Rabboni. And as afoul transported with joy *, rushes into his arms, as desirous to clasp and embrace him. But Jesus said, " Touch me not," c.
In which words we have Christ's inhibition, " Touch me " not:" Strange that Christ, who rendred himself so kind and tender to all, that not only admitted, but commanded Thomas to put his finger into his wounds, should forbid Mary to touch him; but this was not for want of love to Mary ; for he gives another reason for it presently, " I am not yet ascended;" i. e.
the time for embracing willbewhenwe are in heaven. Then and there shall be the place and time, we shall embrace one another for evermore. So August in. Or, thou do test too
Mary would embrace Christ, out of her great love to him, and joy that the had seenhimagain in the flesh. Bucer. on the place.
SERM . XL. 39 The Fountain of Life.
much upon my present state, as if I had now attained the very ακμη, culininating point of my exaltation. When as yet I am not ascended; fo Cameron and Calvin expound it. Or lastly, Christ would signify hereby, that it was not his will and pleasure in fo great a juncture of things as this, to spend time now in expressing (this way) her affections to him ; but rather to shew it by hasting about his service. Which is The second thing observable, viz. his injunction upon Mary, to carry the tidings of his resurrection to the disciples. In which injunction we have,
First, The persons to whom this message was sent, my brethren, fohe calls the disciples. A sweet compellation, and full of love. Much like that of Joseph to his brethren, Gen. xlv. 4. save only that there is much more tenderness in this than that; for he twits them in the fame breath with what they had done against him ; " I am Joseph your brother, whom ye fold ;" but in this it is, "Go, tell my brethren," without the leafst mention of their cowardice or unkindness. And,
" Secondly, The message itself. " Tell my brethren, I ascend to my Father, and your Father; to my God, and your God ;" αναβαινω, 1 ascend. It is put in the present tense, as if he had been ascending; though he did not ascend in some weeks after this; but he so expresses it, to shewwhat was the next part of his work, which he was to act in heaven for them; and how much his heart was set upon it, and longed to be about it, " I " ascend to my Father, and your Father ; to my God, and your " God." Not our Father, or God in common; but mine and yours in a different manner. Your's by right of donation, mine in a different manner. Your's by right of dominion, mine (in reference to my human nature) not only by right of creation, though so too ; but also by special covenant and confederation.
By predestinationofmymanhood, to the grace of personal uion, by designation of me, to the glorious office of Mediator. My Father, as I am God, by eternal generation. As man, by collation of the grace of union. And your Father by spiritual adoption and regeneration. Thus he is my God, and your God; my Father, and your Father. This is the substance of that comfortable message, sent by Mary to the pensive disciples. Hence the observation is,
Doct. That our Lord Jesus Christ, did not only rise from the
Mr. Henry Jeanes's Second part of the mixture ofscholaftical and practical divinity, p. 273 .
40 SERM. XL. The Fountain of Life. dead, but also ascended into heaven ; there to dispatch all that remained to be done for the compleating the salvation of his people.
So much the apostle plainly witnesseth, Eph. iv. 1o. "He " that descended, is the fame also that ascended up far above " all heavens," (i. e.) all the aspect able heavens. A full and faithful account whereof the several evangelists have given us, Mark xvi. 19. Lukexxiv. 51. This is sometimes calledhisgoingaway, as John xvi 7. Sometimes his being exalted, Acts ii. 33. Sometimes his being made higher than the heavens, Heb. vii. 26. And sometimes his entering within the veil, Heb. vi.
19, 20. All which are but so manyfynonymous phrases, expreffinghis ascension, in a very pleasant variety.
1. Who ascend Now for the opening this act of Christ, we will bind up the whole in the satisfaction of these fix questions ed? 2. Whence did he ascend ? 3. Whither ? 4. When ?
5. How ? 6. and lastly, Why did he ascend ? And these will take in what is needful for you to be acquainted with in this point.
First, Who ascended ? This the apofile answers, Eph . iv. 10. " the fame that descended," viz. Christ. And himself tells us in the text, " I ascend." + " And though the ascension " were of Christ's whole person, yet it was but a figurative " and improper expression, with respect to his divine nature,
" but it agrees most properly to the humanity of Christ, which " really changed places and conditions by it." And hence it is that it is said, John xvi. 28. " I came forth from the Father,
" and am come into the world; again, I leave the world, and " go to my Father." He goes away, and we see him no more. As God he is spiritually with us still; even to the end of the world. But as man, " the heavens must contain him till the " restitution of all things," Acts iii. 21 .
Secondly, Whence Christ ascended ? I answer,more generally,he isfaid to ascend from this world, to leave the world. That is the terminus a quo, John xvi. 28. Hut more particularly, it was from Mount Olivet, near unto Jerusalem. The very place where he began his last sorrowful tragedy. There, where his heart began to be sadded, there is it now made glad. O what a difference was there betwixt the
Afcenfio totiusfuit persone, naturæ tamen divinæ non convenit nisi figurate. Sed humanæ naturæ max i me proprie conve nit, &c. Amef. Med. p. 114.
SERM . XL. 41 The Fountain of Life. frame Christ was in, in that mount before his passion, and this he is now in, at his ascension ! But,
Thirdly, Whither did he ascend ?
It is manifest it was into the third heavens : the throne of God,andplaceofthe blessed : where all the faints shall be with him for ever. It is said to be far above all heavens; that is the heavens which we fee, for they are but the pavement of that
palace of the great King. He is gone (faith the apostle) within the veil, (i. e.) into the most holy place. And into his Father's house, John xiv.2. And he is also said togo to the " place where he was before," Johnvi. 62. back again to that
glorious bosom of delight and love, from whence at his incarnation he came.
Fourthly, WhendidChrist ascend ? Was it presently as soon ashe rose from the dead ?
No, not fo, for " after his resurrection (faith Luke) he was " seen of them forty days, speaking of the things pertaining " tothekindom of God." And truly the care and love of Christ to his people was very manifest in this his stay with them . He had ineffable glory prepared for him in heaven, and awaiting his coming, but he will notgo to possess it, till he had settled all things for the good of his church here. For in this time he confirmed the truth of his resurrection, gave charge to the apostles concerning the discipline and order of his house or kingdom: which was but needful, since he intended that their Acts
rules to future churches. So long it was necessary he should stay. And when he had set all things in order,he would stay no longer, " left he should seem to affect a terrene life ." And besides, he had work of great concernment to do for us in the other world. He desired to be no longer here, than he had work to do for God, and fouls. Agoodpattern for the saints.
Fifthly, How did Christ ascend into heaven? Here it is worthy our observation, that Christ ascended as a publicperfonorforerunner, in our names,anduponouraccounts *.
The weakness of his disciples requiredthedelayofhis separation from them. Ames. || Ne terrenam vitam videretur meditare. Amef. * He by his entrance into heaven gives us the strongest consolation, for as he came down from heaven, not on his own but our account, so he hath takenpoffeffionofheaven to prepare a place and habitation there for us. Pareus on the place.
VOL. II. F
42 The Fountain of Life . SERM. XL. So it is faidexpressly, Heb. vi. 20. speaking of the most holy place within the veil : whither (faith he) theforerunner is for us entred. His entring into heaven as our forerunner implies both his public capacity, and precedency.
First, His public capacity, as one thatwentupon our business to God. So he himself speaks, John xiv. 2. " I go before " to prepare a place for you." To take poffeffionofheaven in our names. The forerunner, hath respect to others that were to come to heaven after him, in their several generations ; for whom hehathtakenup mansions, which are kept for them against their coming.
Secondly, It notes precedency, he is ourforerunner, but he himself had no forerunner. Never any entred intoheavenbeforehim, but such as entred in the name, and through the virtue of his merits. He was the first, that ever entredheavendirectly, immediately, in his own name,and upon his own account. But all the fathers who died before him, entredin his name. To the holiest of them all, God would have said as Elisha to
Jehoram, 2 Kings iii. 14. Were it not that I had respect to the person of myfon, in whose name and right you come, I would not look upon you. You must go back again, heaven were no place for you. No not for you, Abraham, nor for you, Moses.
Secondly, He ascended triumphantly into heaven. To this, good expositors * refer that which in the type is spoken of David, when he lodged the ark in its own place, with musical instruments and shoutings; but to Christ, in the antitype, when he was received up triumphantly into glory, Psal. xlvii. 5. " God is gone up with a shout, the Lord with the found of a " trumpet ; sing praises to God, sing praises; sing praises un- " to our king, sing praises." A cloud is prepared, as a royal chariot, to carry up the King of glory to his princely pavilion †. "A cloud received him " out of their fight," Lukexxiv. 51. And then a royal guard of mighty angels surround the chariot, if not for support, yer for greater state and solemnity of their Lord's ascension. And oh whatjubilations of the blessed angels were heard in heaven ! How was the whole city of God moved at his coming ! For look as when " he brought his first-begotten into the world, " he said, let all the angels of God worship him," Heb. i. 6. So at his return thither again, when he had finished redempti-
in loc. Geirus. Aynsworth. † Mr. Case in his Pisgah.
SERM . XL. The Fountain of Life. 43 on-work, there were no less demonstrations given by those bleffedcreatures of their delight and joy in it. The very heavens echoed and refounded on that account. Yea, the triumph is not ended at this day, nor never shall.
It is said, Dan. vii. 13, 14. " I saw, (faith the prophet), in " the night visions, and behold one like the Son of man came "with the clouds of heaven, and came to the Ancient of days,
" and they brought him near to him. And there was given " him dominion, and glory, and a kingdom; that all people, " nations and languages should serve him." This vision of Daniel's was accomplished in Christ's ascension, when they, i. e.
the angels, brought him to the Ancient of days, i. e. to God the Father, who, to express his welcome to Christ, gave him glory, and a kingdom. And so it is and ought to be expounded *. The Father received him with open arms, rejoicing exceedingly to fee him again in heaven; therefore God is said to " receive him up into glory," 1 Tim. iii. 16. For that which, with respect to Christ is called ascension, is, with respect to the
Father, called assumption. He went up, and the Father received him. Yea, received so as none ever was received before him, or shall be received after him.
Thirdly, Christ ascended munificently, shedding forth, abundantly, inestimable gifts upon his church at his ascension. As in the Roman triumphs they did fpargere misfilia +, bestow their largest promises upon the people: so did our Lord when he ascended; "wherefore he faith, when heafcended up on high, he led captivity captive; and gave gifts unto men." The place to which the apostle refers, is Psal. lxviii. 17, 18 . where you have both the triumph and munificence, with which
Christ went up, excellently set forth together.
" The chariots of God, (faith the Pfalmist), are twenty " thousand, even thousands of angels ; the Lord is among " them, as in Sinai, in the holy place. Thou hast ascended "
" on high, thou hast led captivity captive, thou hast received gifts for men; yea, for the rebellious also, that God might " dwell among them." Which words in their literal sense, are a celebration of that famous victory and triumph of David over the enemies of God, recorded 2 Sam. viii. These con. F2
See Deodat, and English An not. &c. † Princes, when triumphing after victory, use to disperse great presents, andsumsofmoney among the people, congratulating their triumph with joyous shouts.
44 The Fountain of Life. SERM . XL. quered enemies bring him several forts of presents, all which he dedicated to the Lord. The spiritual sense is, that just fo our Lord Jesus Christ, when he had overcome by his death on the cross, and now triumphed in his ascension, he takes the parts and gifts of his enemies, and gives them, by their conversion to the church, for its use and service: thus he received gifts, even for the rebellious *, i. e. fanctifies the natural gifts and faculties of such as hated his people before, dedicating them to the Lord, in his peoples service. Thus, (as one observes), Tertullian, Origen, Austin, and Jerome, came into Canaan, laden with Egyptian gold. Meaning they came into the church richly laden with natural learning and abilities. Austin was a Manichee, Cyprian a magician, learned Bradwardine a scornful proud naturalist, who once said, when he read Paul's epistles, Dedignabar esseparvulus ; he scorned such childish things, but afterwards became a very useful man in the church of God. And even Paul himself was as fierce an enemy to the church as breathed on earth, till Christ gave him into its bosom by conversion, and then no mere man ever did the Lord and his people greater service than he. Men of all forts, greater and smaller lights, have been given to the church. Officers of all forts, were given it by Christ. Extraordinary and temporary, as prophets, apostles, evangelists ; ordinary and standing, as pastors and teachers, which remain to this day, Eph. iv. 8, 9. And those stars are fixed in the church-heaven by a most firm establishment, I Cor. xii. 28. Thousands now in heaven, and thousands on earth also, are blessing Christ at this day for these his ascension-gifts.
Fourthly, Our Lord Jesus Christ ascended most comfortably, for whilst he was blessing his people, he was parted from them, Luke xxiv. 50, 51. Therein making good to them what is said to him, John xiii. 1. " Having loved his own, he loved them to " the end." There was a great deal of love manifested by Christ in this very last act of his in this world. The last sighttheyhad of him in this world was a most sweet and encouraging one. They heard nothing from his lips but love, they saw nothing in his face but love, till he mounted his triumphant chariot, and was taken out of their sight.
Surely these blessings at parting were sweet and rich ones. For the matter of them, they were the mercies which his blood
Thou dost raise up teachers of thy church, among those who hateandperfecute thy people; and, from time to time, bring many ofthyenemies to this thy kingdom. Mol. on the place..
SERM. XL. The Fountain of Life. 45 had so lately purchased for them. And for their extent, they were not only intended for them, who had the happiness to be upon the place with him from whence he ascended; but they reach us as well as them; and will reach the last saint that shall be upon the earth, till he come again. For they were but representatives of the future churches, Matth. xxviii. 20.; and in blessing them, he blessed us also. And by this we may be satisfied that Christ carried an heart full of love to his peopleawaywith him to heaven; since his love so abounded in the last act that ever he did in this world: and left such a demonstration of his tenderness with them at parting.
Fifthly, He ascended, as well as rose again,by his own power. He was not merely passive in that his ascension, but it was his own act. He went to heaven. Therefore it is said, Acts i. 10. He went up, viz. by his own divine power t. And this plainly evinceth him to be God, for no mere creature ever mounted itself from earth, far above all heavens, as Christ did.
Sixthly, and lastly, Why did Christ ascend ? I answer : his afcenfionwas necessary upon many and great accounts. For, First, If Christ had not ascended, he could not have interceded, as now he doth in heaven, for us. And do but take away Christ's interceffion, and you starve the hope of the saints. For what have we to fuccour ourselves with, under the daily surprises of fin, but this, " That if any man fin, we have an " advocate [with the Father] : " mark that, with the Father : a friend upon the place: one that abides there, on purpose to transact all our affairs, and as afuretyfor the peace betwixt God and us,
Secondly, If Christ had not ascended, you could not have entered into heaven when you die. For he went to prepare a " place for you," John xiv. 2. He was, as I said before, the first that entred into heaven directly, and in his own name ; and hadhenotdone so, we could not have entered, whenwedie, in his name. The Forerunner made way for all that are coming on, in their several generations, after him. Nor could your bodies have afcendedafter their resurrection, but in the virtue of Christ's ascension. For he ascended, as was said before, in the capacity of our headandrepresentative; to his Father, and our Father : For us and himself too.
His divine power was the cause of his ascension.--but that which likewise contributed to it, was the condition of his glorified body,whichcanmove upwards, as well as downwards. Ames.
46 The Fountain of Life. SERM. XL, Thirdly, If Christ had not ascended, he could not have been inaugurated, and installed in the glory he now enjoys in heaven. This world is not the placewhereperfect felicity and glory dwell. And then, how had the promise of the Father been made good to him ? Or our glory, (which consists inbeing with, and conformed to him),where had it been ? " Ought not
" Christ to suffer,and to enter into his glory ?" Luke xxiv. 25.
Fourthly, If Christ had not ascended, how could we have been satisfied, that his payment on the cross made full satisfaction to God, and that now God hath no more bills to bring in against us ? How is it that the Spirit convinceth the world of righteousness, John xvi. 9. 10., but from Christ's going to the Father, and returning hither no more ? which gives evidence of God's fullcontentand satisfaction, both with his person and work.
Fifthly, How should we have enjoyed the great blessings of the Spirit and ordinances, if Christ had not ascended ? And surely we could not have been without either. If Christ had not gone away, " the comforter had not come," John xvi. 7. hebeginswhere Christ finished. For he takes of his, and shews it to us, John xvi. 14. And therefore it is said, John xvii. 39. " The holy Ghost was not given, because Jesus was not yet " glorified." He was then given as a fanctifying spirit, but not given in that measure, as afterwards he was, to furnish and qualifymen with gifts, for service. And indeed,by Christ's ascension, both his sanctifying, and his mini string gifts were shed forth, more commonly and more abundantly, upon men. These fell from him when he ascended, as Elijah's mantle did from him, so that whatsoever good of conversion, edification, support, or comfort you receive from spiritual ordinances, he hath shed forth that, which you now fee and feel. It is the fruit of Christ's ascension.
Sixthly, and lastly, IfChrift had not ascended, how had all the types and prophecies, that prefigured and foretold it, been fulfilled? " And the scriptures cannot be broken," John x. 35. So that, upon all these accounts, it was expedient that he should goaway. It was for his glory, and for our advantage. Though we loft the comfort of his bodily presence by it, yet if "we " loved him, we would rejoice he went to the Father," Joha xiv. 28. We ought to have rejoicedinhisadvancement, though it had been to our loss ; but when it is so much for our benefit, as well as his glory, it is matter of joy on both fides, that he is ascended to his Father, and our Father ; to his God, and to our God. From the several blessings flowing to us out of Christ's
SERM. XL. 47 The Fountain of Life.
ascension, it was that he charged his people not to be troubled at his leavingofthem,John xiv. And hence learn,
Inference 1. Did Christ ascend into heaven ? is our Jesus, our treasure, indeed there ? Where then should the hearts of believers be, but in heaven, where their Lord, their life, is ? Surely, faints, it is not good that your love, and your Lord should be in two several countries, said one that is now with him. Up, and hasten, after your lover, that he and you may be together. Christians, you ascended with him, virtually, when he ascended; you shallafcend to him, personally,hereafter; Oh that you would ascend to him, spiritually, in acts of faith, love, and desires daily. Surfum cord a, up with your hearts, was the form used by the ancient church at the sacrament. How good were it, if we could fay with the apostle, Phil. iii. 20. "Our conversation is " in heaven, from whence we look for the Saviour. " An heart ascendant, is the best evidence of your interest in Christ's ascension.
Inference 2. Did Christ go to heaven, as a forerunner ? What hafteshould we make to follow him ? He ran to heaven; he ran thither before us. Did he run to glory, and shall we linger ?did he flee as an eagle towards heaven, and we creep like snails ?
" Lay aside every weight, and the fin that doth " so easily beset you, and run with patience the race set before " you,looking unto Jesus," Heb. xii. 1, 2. The captain of our salvation is entered within the gates of the new Jerusalem, and calls to usoutofheaventohaften to him; proposing the greatest encouragements to them that are following after him, saying, He that overcomes shall fit with me in my throne, as I also overcame, and am set down with my Father in his throne," Rev. iii. 22. How tedious should it seem to us, to live so long at a distance from our Lord Jesus !
Inference 3.Did Christ ascend so triumphantly; leadingcaptivitycaptive ? How little reason then have believers to fear their conquered enemies ? Sin, Satan, and every enemy, were, in that day, led away in triumph, dragged at Christ's chariot wheels, brought after him as it were in chains. It is a lovely fight to fee the necks of those tyrants under the foot of our Joshua. He made, at that day, " an open shewof them," Col. ii. 15. Their strength is broken for ever. In this he shewed himself more thanaconqueror; for he conquered and triumphed too. Satan was then trod under his feet, and he hath promised to tread him under our feet also, and that shortly,Rom. xvi. 20. some power ourenemiesyetretain, theferpentmaybruise our heel,but Christ hathcrushedhishead.
48 SERM . XL . The Fountain of Life. Inference4. Did Christ ascend so munificently, shedding forth so many mercies upon his people ? mercies of inestimable value, reserved on purpose to adorn that day ? O then fee that you abuse not those precious ascension-gifts of Christ, but value and improve them, as the choicest mercies. Now, the ascension-gifts, as I told you, are either the ordinances and officers of the church, (for he then gave them pastors and teachers), or the Spirit that furnished the church with all its gifts. Beware you abuse not either of these.
First, Abuse not the ordinances and officers of Christ. This isa sin that no nation is plunged deeper into the guilt of, than this nation, and no age more than this. Surely God hath written to us the great things of his law, and we have accounted them Small things . We have been loose,wanton, sceptical professors , for the most part, that have had nice and coy stomachs, that could not relish plain, wholesome truths, except so and so modified to our humours. For this the Lord hath a controversy with the nation, and, by a forejudgment, he hath begun to rebuke this fin already. And I doubt not, before he make an end, plain truths will down with us, and we shall bless God for them.
Secondly, But in the next place, fee that you abuse not the Spirit, whom God sent from heaven, at his ascension, to supply his bodily absence among us, and is the great pledge of his care for, and tender love to his people. Now take heed that you do not vex him by your disobedience ; nor grieve him by your unkindnesses ; nor quench him by your sinful neglects of duty, or abuse of light. O deal kindly with the Spirit, and ebeyhis voice : comply with his designs, and yield up yourselves to his guidance and conduct. Methinks, to be in treated by the love of the Spirit, Rom. xv. 30., should be as great an argument as to be in treated for Christ's fake. Now, to persuade all the saints to be tender of grieving the Spirit by fin, let me urge a few considerations proper to the point under hand.
1. First, He was the first and principal mercy that Christ received for you at his first entrance into heaven. It was the first thing he asked of God when he came to heaven. So he speaks, John xiv. 16, 17. " I will pray the Father, and he " shall give you another comforter, that he may abide with
" you." No foonerhad he set foot upon the place, but the first thing, the great thing, that was upon his heart to ask the Father for us was, that the Spirit might forthwith be dispatched, and fentdown to his people. So that the Spirit is the first-
SERM . XL. 41 The Fountain of Life.
born of mercies ; and deserves the first place in our hearts and esteems .
Confid. 2. Secondly, The Spirit comes not in his own name to us,(though, if so, he deserves adearwelcome for his own sake, and for the benefits we receive by him, which are inestimable), but he comes to us in the name, and in the love, both of the Father, and the Son. As one authorized and delegated by them ; bringing his credentials under both their hands and seals, Johnxv. 26. " But when the Comforter is come, whom I will fend to you " from the Father ;" Mark, I will fend him from the Father ; and in John xiv, 26. the Father is said to " send him in Christ's " name." So that he is the messenger that comes from both these great and holy persons. And if you have any love for the God that made you, any kindness for the Christ that died for you, shew it by your obedience to the Spirit that comes from them both, and in both their names to us, and who will be bothoffendedandgrieved, if you grieve him. O therefore give him an entertainment worthy of one that comes to you in the name of the Lord. In the Father's name, and in the Son's name . Confid. 3. Thirdly, But that is not the only consideration that should cause you to beware of grieving the Spirit, because he is sent in the name of such great and dear persons, to you, but he deserves better entertainment than any of the faints give him,for his own fake, and upon his own account, and that upon a double score, viz. of his nature and office.
First, On the account of his nature; for he is God co-equal with the Father and Son in nature and dignity, 2 Sam. xxiii. 23.
The Spirit of the Lord spakeby me, and his word was in my tongue ; the God of Israel said; the rock of Israel spake to " me." So that you fee he is God. The Rock of Ifael. God omnipotent, for he created all things, Gen. i. 2. God omnipresent, filling all things, Psal. cxxxix. 7. God amniscient, who knows your hearts, Rom. ix. 1. Beware of him therefore, and grievehimnot, for in sodoingyou grieve God.
Secondly, Upon the account of his office, and the benefits we receivebyhim. We are obliged, evenonthescore of gratitude and ingenuity, toobeyhim; for he is sent in the quality of an advocate to help us to pray ; to indite our requests for us; to teachuswhatandhow to ask of God, Rom. viii. 26. He comes to us as a Comforter, John xiv. 16. And none like him. His work is to take of Christ's andshew it to us *, i. e, to take of
1 * John xvi . 14. VOL. II. G
42 The Fountain of Life. SERM. XL.
his death, resurrection, ascension, yea, of his very present interceffion in heaven, and shew it to us. He can be with us ina moment, he can, (as * one well observes), tell you what were the very last thoughts Christ was thinking in heaven about you.
It was he that formed the body of Christ in the womb, and fo prepared him to be a sacrifice for us . He filled that humanity with his unexampled fulness†. So fitting and anointing him for the discharge of his office.
It is he that puts efficacy into the ordinances, and without him they would be but a dead letter. It was he that blessed them to your conviction and conversion 1. For if angels had been the preachers, no converfionhad followedwithoutthe Spirit. It i she that is the vinculum union is, bond of union betwixt Christ and your souls, without which you could never have had interest in Christ, or communion with Christ. It was he that so often hath helped your infirmities, when you knew not what to say; comforted your hearts when they were overwhelmed within you, and you knew not what to do; preserved you many thousand times from fin and ruin, when you have been upon the slippery brink of it in temptations. It is he, (in his fanctifying-work), that is the best evidence your foul shave for heaven. It were endless toenumerate the mercies you have by him. And now, reader, dost thou not blush to think how unworthy thou haft treated such a friend ? For which of all these his offices or benefits dost thou grieve and quench him ? O grieve not the Holy Spirit whom Christ sent as soon as ever he came to heaven, in his Father's name, and in his own name, to perform all these offices for you.
Infer. 5. Is Christ ascended to the Father as our forerunner ? Then the door offalvation stands open to all believers, and by virtue of Christ's ascension, they also shall ascend after him, far above all visible heavens || . O my friends, what place hath Christ prepared and taken up for you ! what a splendid habitation hath he provided for you ! " God is not ashamed to be " called your God; for he hath prepared for you a city," Heb. xi.16. In that city Christ hath provided mansions, and reftingplaces for your everlasting abode, John xiv. 2., and keeps them
Mr. Tho. Goodwin. † Luke i. 35. Ifa. Ixi. 1. Col. i. 19. † 2 Cor. ix. 6. John xvi . 9. 1 Pet. i. 12. I Johniii. 24. Rom. viii. 9, 26. John xiv. 26. Ezek. xxxvi . 17 . The hope of future inheritance is most fully secured to us in our Head, and we are set down together with him in heaven, Eph. ii.
6. Synopsis purioris Theol. Difp. 28. p. 342.
SERM. XLI. The Fountain of Life. 43 for you till your coming. O how august and glorious àdwelling is that, where fun, moon, and stars, shall shine as much below your feet, as they are now above your heads ? Yea, such is the love Christ hath to the believer, that, as one faith, if thou only hadst been the chosen of God, Christ would have built that house for himself and thee. Now it is for himself, for thee, and for many more, who shall inherit with thee. God fend us a joyful meeting within the veil with our Forerunner, and sweeten our passage into it, with many a foresight and foretaste thereof. And, in the mean time, let the love of a Saviour enflame our hearts,sothatwheneverwe cast a look towards that place, where our Forerunner is for us entered,our souls may say, with melting affections, Thanks be to God for Jesus Christ ; and again, Blessed be Godforbis unspeakable gift .
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