with divers miracles, and gifts of the Holy Ghost." But, when Christianity was completely unfolded, and extensively diffused, these miraculous gifts, becoming unnecessary, gradually died away.

The ordinary gifts of the Spirit are those which are necessary to personal salvation, necessary to give effect to the gospel, to enlighten the mind, to renew the heart, to sanctify, to comfort, and to confirm. These gifts were not withheld before the ascension of Christ, but they were given after it in greater extent and measure. Previous to this, "the Holy Ghost was not yet given" (comparatively), "because Jesus was not yet glorified." We are expressly assured that the abundant effusion of the Spirit, in all his gifts, was the consequence of Christ's ascension, and would not otherwise have taken place. "It is expedient for you," said he to his disciples, "that I go away: for, if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." All the most important gifts of the Spirit, namely, all those which are necessary to salvation, are permanent in the Church, and are daily sent down by our exalted Redeemer. Thus, sinners are called and sanctified, Churches are planted and watered, and the gospel kingdom will be perpetuated and extended till it fill the earth. This is one end of our Lord's ascension for which we ought to be very thankful. Let us bless him, who, having purchased the gifts of the Spirit by his death, ascended into heaven to bestow them: and let us earnestly pray that they may be bestowed on us in rich measure.

2. Jesus Christ ascended into heaven, in order to make intercession for his people. When he offered himself a sacrifice for sin, the work of redemption, it is true, as to the meritorious part of it, was finished; but he had much more to do in the execution of his priestly office, and for this he ascended up on high. "He is a priest for ever." There were 66 many priests, because they were not suffered to continue by reason of death; but this one, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." His entrance into heaven for this end was prefigured by the high priest's entering into the most holy place on the great day of expiation, and sprinkling the blood of the sacrifice on the mercy-seat. "For Christ is not Heb. vii. 23.

* John xvi. 7.

entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." This intercession of Christ's seems to consist chiefly in his very presence continually presenting, as it were, before the throne of God, the sacrifice which he made of himself on earth. This is not a new sacrifice; for the one great sacrifice he offered was a perfect atonement for sin, and the full price of salvation. But his intercession is founded on that sacrifice, and is a continual display of what he has already done, in order that his people may actually obtain all the blessings he has purchased for them. Hence it is said,* “In the midst of the throne stood a Lamb as it had been slain." Our Lord's intercession, however, is justly considered as including a direct signification of his will to the Father. This is implied in the very word intercession, which signifies pleading. The intercessory work of Christ is frequently represented as a praying to the Father. "Ask of me," saith the Father to the Son, "and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." Our Lord himself also said, "I will pray the Father, and he will give you another Comforter, that he may abide with you for ever." The intercessory prayers of Christ are very different (it should be observed) from the prayers of his people; in this respect, that his prayers are not so much humble supplications for unmerited favours, as petitions of right, claims of what is due to him in consequence of his own purchase. Even on earth, he addressed his Father, in filial confidence, saying, "Father, I will that they also whom thou hast given me may be with me where I am."

But, whether his desires be expressed in words or not, if they are entertained, they are sure to be fulfilled. He takes charge, too, of the prayers and services of his people on earth, presents them before God, and secures for them a gracious acceptance. There is enough of sin in our best services to render them odious in the sight of a holy God, and to deprive us of the blessings we ask; but here is the way of certain success- -Jesus, like the angel at the golden altar,t offers the incense of his merits along with the prayers of all saints. Through him we are directed to offer our prayers, as it is only through him we can become a holy priesthood, to offer up spiritual sacrifices, acceptable to God. These are great privileges indeed; they are among + Rev. viii. 3.

* Rev. v. 6.

the blessings of the covenant which is ordered in all things and sure. On these depend the happiness and salvation of our souls. Do we not lie under the greatest obligations to the Redeemer, who, after he had merited these blessings by his death, ascended into heaven to procure the actual application of them by his intercession? Let us avail ourselves of this gracious arrangement. Let us commit our cause to his management, as our Intercessor and Advocate, assured that, if we do so, it cannot be lost.

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3. Jesus Christ ascended, in order that he might receive infinite power, happiness, and glory, as the reward of his humiliation. Though infinitely powerful, happy, and glorious in his Godhead from eternity, he acquired a title to a reward by his mediatorial work. After his resurrection, he addressed his disciples in these words: All power is given unto me in heaven and on earth." This power he acquired by his humiliation unto death; and he was exalted to the heavenly throne that he might take the exercise of it into his hands. Hence this application of the prophecy in the 110th Psalm, by Peter in the 2d chapter of the Acts: "Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear, For, David is not ascended into the heavens; but, he saith himself, “The LORD said unto my Lord, Sit thou on my right hand until I make thy foes thy footstool. Therefore, let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." He is set down on his throne of glory, to exercise dominion over the universe, but especially over his Church. God hath "set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the Church, which is his body, the fulness of him that filleth all in all."* The foresight of this glorious reward supported him greatly under all his sufferings. "For the joy that was set before him he endured the cross, despising the shame, and is set down at the right hand of the throne of God." His exaltation is also expressly declared to be the reward of his incarnation, sufferings, and death. "Let this mind be in you," writes

* Eph. i. 20.

Paul to the Philippians, "which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

Once more here: Our Lord ascended into heaven, that he might prepare a place for his followers, and bring them home to himself. When the hearts of his disciples sunk within them on his informing them that he was about to suffer death and to be separated from them, he addressed them in these encouraging words:* "Let not your hearts be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." Hence, the apostle says to the Hebrews, "Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus." As, when many persons travel together, it is customary for one to go before the rest, to provide a proper place for their reception, so Jesus has left his people on the road heavenward, and gone to prepare mansions for them where they may rest for ever. And how glorious the abode he has in readiness for them! It is the city which hath foundations, whose builder and maker is God. As Christ by his ascension has prepared this place of rest for them, so he has also secured their entrance into it. He has not gone up with the intention to live there solitary. It is not as under the law, when none were permitted to follow the high priest into the most holy place. Christ's ascension is the pledge of the glorious exaltation both of the souls and bodies of his people: and he will, in due time, bring them all home to himself, that they may be blessed in his society for ever. Here let us pause for the present.

* John xiv. l.

LECTURE CXXXVII.

LUKE XXIV. 50-53.

THE SUBJECT OF THE ASCENSION OF CHRIST CONTINUED, AND CONCLUSION TO THE LECTURES.

HAVING Considered the chief circumstances and ends of our Lord's ascension, we now come to consider, in the last place, The practical effects which the consideration of the event should produce on us.

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1. It should lead us to pay the Redeemer that divine homage which is so justly due to his name. Luke here informs us, in the 52d verse, that when Jesus was carried up into heaven, the disciples "worshipped him." To this homage his divinity fully entitled him. That the leading evidence of this may be before our minds, the following classes of proofs may be observed. The names of God are ascribed to the Son-Jehovah: "This is his name whereby he shall be called, The Lord (or Jehovah) our righteousness;" God: "In the beginning was the Word, and the Word was God" 'Immanuel, God with us"-" Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace. The attributes of God are ascribed to him. For example, eternity: "His goings forth have been of old, from everlasting"-"Before Abraham was," said he, "I am; omniscience: "Lord, thou knowest all things," said Peter, "thou knowest that I love thee;" and he himself said, "I am he that searcheth the reins and hearts;" infinite power: "I am Alpha and Omega, the beginning and the ending, saith the Lord, who is, and who was, and who is to come, the Almighty." The works of God are ascribed to him-Creation: "All things were made by him, and without him was not anything made that was made;" providence: "The government shall be on his shoulder;" * See also Rom. ix. 5; Tit. ii. 13; Heb. i. 8; 1 John v. 20; Rev. i. 8, xix. 16. + Rev. i. 8.

Matt. xxviii. 20; Heb. i. 12; xiii. 8.