Christ ascended, the apostles could never have said, "We have an advocate with the Father,” 1 John, ii. 1. It being only in the court of heaven that this our Advocate was to plead our cause, as before he had shed his blood for us. And hence it is, that supposing Christ to be our Mediator, and so our Prophet, Priest, and King, (which no Christian but will grant,) we must needs confess, that he who arose from death ascended up to heaven, and that he hath the pledge of our flesh there, as we have the pledge of his Spirit here".

But now to convince an infidel, Jew, or heathen of this great truth, we must produce our arguments from the miracles which were wrought for the confirmation of it. For, as it was by miracles that the Gospel was first established by our Saviour in his life, so it was by miracles, also, that it was propagated by his apostles after his death. It was because he heard of his miracles that Abgarus*,

u Hic (Jesus) Sequester Dei atque hominum appellatus ex utriusque partis deposito sibi commisso, carnis quoque depositum servat in semetipso, arrhabonem summæ totius. Quemadmodum enim nobis arrhabonem Spiritûs reliquit, ita et à nobis arrhabonem carnis accepit, et vexit in cœlum pignus totius summæ illuc quoque redigendæ. — Tertul. de Resur. Carnis, cap. 51. p. 357. Ed. Par. 1664.

This Abgarus's Letter to Jesus, as also Jesus's Answer to him, was found in the place appointed for the keeping of public writings, in Edessa, a city of Arabia; which coming to the view of Eusebius, he hath left them on record for us to read; and that we may see it was the miracles of Christ that made way for the entertainment of his Gospel, I shall here set it down :

Αβγαρος τοπάρχης Ἐδέσσης, Ἰησοῦ σωτῆρι ἀγαθῷ, ἀναφανέντι ἐν τόπω Ἱεροσολύμων, χαίρειν. Ηκουσταί μοι τὰ περὶ σου καὶ τῶν σῶν ἱἁμάτων, ὡς ἄνευ φαρμάκων καὶ βοτανῶν ὑπὸ σοῦ γινομένων· ὡς γὰρ λόγος, τυφλοὺς ἀναβλέπειν ποιεῖς, χωλοὺς περιπατεῖν, καὶ λεπροὺς καθαρίζεις, καὶ ἀκάθαρτα πνεύματα καὶ δαίμονας ἐκβάλλεις, καὶ τοῦς ἐν μακρονοσία βασανιζομένους θεραπεύεις, καὶ νεκροὺς ἐγείρεις· καὶ ταῦτα πάντα ἀκούσας περὶ σοῦ, κατὰ νοῦν ἐθέμην τὸ ἕτερον τῶν δύο· καὶ ὅτι σὺ εἶ ὁ Θεὸς καὶ καταβὰς ἀπὸ τοῦ οὐρανοῦ ποιεῖς ταῦτα, ἡ Υἱὸς εἶ τοῦ Θεοῦ ποιῶν ταῦτα· Διὰ τοῦτο τοίνυν γράψας ἐδεήθην σοῦ σκυλῆναι πρὸς με, καὶ τὸ πάθος ὁ ἔχω θεραπεῦσαι· καὶ γὰρ ἤκουσα ὅτι καὶ Ἰουδαῖοι καταγογγύζουσί σου, καὶ βούλονται κακῶσαί σε· πόλις δὲ μικροτάτη μοί ἐστι, καὶ σεμνὴ, ἥτις ἐξαρκεῖ ἀμφοτέροις.

To which Letter our Saviour (as the historian says) sent this answer: Αβγαρο, μακάριος εἴ πιστεύσας ἐν ἐμοὶ, μὴ ἑωρακώς με γέγραπται γὰρ περὶ ἐμοῦ τους ἑωρακότας με μὴ πιστεύειν ἐν ἐμοὶ, ἵνα μὴ ἑωρακότες αὐτοὶ πιστεύσωσι, καὶ ζήσονται περὶ οὗ δὲ ἐγράψάς μοι ἐλθεῖν πρὸς σε, δέον ἐστὶ πάντα δὲ ἃ ἀπεστάλην ἐνταῦθα πληρῶσαί με, καὶ μετὰ τὸ πληρῶσαι, οὕτως ἀναληφθῆναι πρὸς τὸν ἀποστέλαντα, καὶ ἐπειδὰν ἀναληφθῶ

king of Edessa, sent to Christ for the cure of his sickness. And it was because of the miracles which were performed, that so many kings and kingdoms have since believed in him for the pardon of their sins. Miracles, I say, wrought by his apostles after, as well as by Christ himself, before his passion, as that men that understood no more than one or two languages at the most, should immediately understand and speak all manner of languages whatsoever, Acts, ii. 4-6. That a man lame from his mother's womb should, in the name of Christ, be raised up to a perfect health and strength by them, Acts, iii. 2, 6, 7, 8. That all sick folks, and such as were vexed with unclean spirits, should come to them, and be healed by them, Acts, v. 16. So that by the hands of the apostles were many signs and wonders wrought among the people, ver. 12. which were so convincing to the beholders, that " they brought forth the sick into the streets, and laid them upon beds and couches, that at the least the shadow of Peter passing by might overshadow some of them," ver. 15. So that none can deny but that there were many miracles wrought for the confirmation of this fundamental truth, and so for the propagation of the Gospel that was built upon it. And truly we cannot but grant that the Gospel was propagated by miracles*; for if it had been propagated without miracles, that would have been the greatest miracle of all. That it was pro

ἀποστέλω σοὶ τινὰ τῶν μαθητῶν μου ἵνα ἰάσηται σου τὸ πάθος, καὶ ζωήν σοι καὶ τοῖς σύν σοι παράσχηται. - Euseb. Ecc. Hist. lib. i. cap. 13. p. 24. Ed. Par.

1678.

And how Christ did perform this promise, and send some of his disciples to preach the Gospel in this place, yea, so that about the time of the Nicene council, this city was so established in the faith, that they were ready to sacrifice their lives rather than deny the Gospel, or neglect their public meetings, we may read, Socrat. Tripart. Hist. lib. vii. cap. 32.

* Nam facta esse multa miracula quæ attestarentur illi uni grandi salubrique miraculo, quo Christus in cœlum cum carne in quâ resurrexit, ascendit, negare non possumus. Aug. de Civit. Dei, lib. xxii. cap. 8.

p. 1339. Ed. Basil. 1542.

Si verò per apostolos Christi, ut eis crederetur resurrectionem atque ascensionem prædicantibus Christi, etiam ista miracula facta esse non credunt; hoc nobis unum grande miraculum sufficit, quòd ea terrarum orbis sine ullis miraculis credidit.-Aug. de Civitate Dei, lib. xxii. cap. 5. p. 1334.

pagated, none can deny, so many, not only persons, but whole kingdoms and countries, believing in it and adhering to it. And whether it was propagated with miracles or without miracles, be sure, it was a great miracle that it was ever propagated at all. Especially considering, first, it was a new doctrine, and a new religion never heard of before; yea, a religion contrary to all other religions whatsoever which being once brought in, all other religions must be thrown out. The Jews must down with their typical priests, their altars, their sacrifices, and their ceremonies down with their Sabbaths, and new moons, and passovers. The Gentiles must cease worshipping the sun and moon, and stars, believing all their former gods to be no gods, but idols; and that one Christ that was crucified at Jerusalem was the only true God. Secondly, it was a strange doctrine, beyond the reach of human reason to comprehend, or indeed to conceive; as that in the Trinity there should be three Persons, and yet but one nature; in Christ two natures, and yet but one Person. That a Virgin should bring forth a Son, and yet remain a Virgin still; that he that made the Virgin should be made of her : and he become Man in time who had been God from eternity. That this Christ should come into the world to save it, and yet was himself condemned by it, and that his being condemned by it, was the way whereby to save it. That he that finds his life shall lose it, and he that loseth his life shall find it," even such a life wherein he expects to labour continually, and yet hopes to rest unto all eternity. Nay, thirdly, it was not only a doctrine above reason, but contrary to flesh and blood: a doctrine that none can truly embrace, but he must forsake all his former sins, and commence holy. The covetous must become liberal; the drunkard, sober; the glutton, temperate; the impatient, thankful; the rebellious, obedient; the malicious, loving, not only to his friends, but his very enemies this is the religion that was propagated". And

ε Τὸ μέν τοιγε λέγειν, ὅτι οὐκ εἰσὶ θεοι οἱ θραπευόμενοι, ἀλλ' ὅτι δαίμονές εἰσιν, ὅτι ὁ ἐσταυρωμένος Θεὸς, ἴστε πόσην ἀνῆψεν ὀργὴν, πόσην ἂν ἐποίησε δοῦναι δίκην, πόσον ἀνεῤῥίπισε πόλεμον. And presently, Αυτὸ μὲν οὖν μάλιστα τὸ θαυμαστὸν μοι λέγεις, ὅτι διπλῆ ἡ καινοτομία, καὶ τὸ τοὺς ὄντας καθαιρεῖν, καὶ τὸν ἐσταυρωμένον ἀναγγέλλειν πόθεν γὰς αὐτοῖς ἐπῆλθε τοιαῦτα κηρύττειν; πόθεν ὑπὲς τοῦ τέλους αὐτῶν

by whom was it propagated? Even by a company of silly fishermen, who had neither authority to command, eloquence to persuade, nor power to constrain any one into the embracement and profession of it. So that, whether we will or no, the premises considered, we must be forced to conclude, that there was something more than ordinary in the business. Even that Christ, which they had so much success in the preaching of, was faithful to the promise he had made them when amongst them, to be "with them unto the end of the world." Though not in his person, yet by his Spirit, which being ascended up to his Father in heaven, he sent down to his apostles upon earth to furnish them with all graces whatsoever requisite for that work they were to be engaged in; and not only thus to enable them to preach the Gospel to the world, but also to prepare the world to receive the Gospel from them. All which none certainly can think the apostles could do on earth, had they not had continual supplies of grace from Christ in heaven. Which is a clear argument, both that Christ. ascended into heaven, and that he there sitteth, governing, protecting, and prospering his church on earth.

2. Confirmation from the FATHERS.- And indeed this is so

Θαῤῥεῖν; τίνας πρὸ αὐτῶν τοιουτόν τι κατωρθωκότας εἶχον ἰδεῖν; οὐ πάντες δαίμονας προσεκύνουν; οὐ πάντες τὰ στοιχεῖα ἐθεοποίουν; οὐ διάφορος ἦν τῆς ἀσεβείας ὁ τρόπος ; ἀλλ ̓ ὅμως τὰ πάντα ἐπῆλθον, καὶ κατέλυσαν ταῦτα, καὶ ἐπέδραμον ἐν βραχεῖ χαιρε tùv olxovjévnv änacav.— Chrysost. in Ep. prim. ad Corinth. Hom. 4. tom. iii. p. 265. Ed. Savi!. Vide Jacobi Protevangelion.

a Ineruditos liberalibus disciplinis, et omnino quantum ad istorum doctrinas attinet impolitos, non politos grammaticâ, non armatos dialecticâ, non rhetoricâ inflatos, piscatores Christus cum retibus fidei ad mare hujus seculi paucissimos misit, atque ita ex omni genere tam multos pisces, et tanto mirabiliores quanto rariores ipsos philosophos cepit.-Aug. de Civitate Dei, lib. xxii. cap. 5. p. 1334. Ed. Basil. 1542. Vide Chrys. in I. ad Cor. Hom. 4.

Ο Εἶχον γὰρ τούτων ἁπάντων μείζονα συμμαχίαν τὴν τοῦ σταυρωθέντος καὶ ἀναστάντος δύναμιν. Chrysost. in Epist. prim. ad Cor. Hom. 4. Meyiorn γὰρ ὄντως ἀναστάσεως ἀπίδειξις, καὶ τὸν σφαγέντα Χριστὸν τοσαύτην μετὰ θάνα στον ἐπιδείξασθαι δύναμιν, ὡς τοὺς ζῶντας ἀνθρώπους πεῖσαι, καὶ πατρίδος, καὶ οἰκίας, καὶ φιλῶν, καὶ συγγενῶν, καὶ αὐτῆς ὑπεριδεῖν τῆς ζωῆς ὑπὲρ τῆς εἰς αὐτὸν ομολογίας, καὶ μάστιγας, καὶ κινδυνους, καὶ θάνατον ἀντὶ τῶν παρόντων ἡδεων ἑλέσθαι ταῦτα γὰρ οὐχὶ νεκροῦ τινος, οὐδε ἐπὶ τῷ τάφῳ μείναντος, ἀλλ ̓ ἀναστάντος καὶ ζῶντος ἦν τὰ κατορθώματα.. - Id. Hom. in Ignal. tom. v. p. 498. Edit.

necessary a truth to be believed, that no one can be a Christian and not believe it. And therefore is there scarce any of the fathers but make mention of it, and give their assent unto it. Let these few speak for all the rest. First, Justin Martyr, who speaks fully both to his ascending into heaven at the first, and his sitting there still. But that God the Father of all was to bring Christ after his resurrection from the dead to heaven, and to detain him there until he had destroyed the devils that were enemies against him, and that the number of the good and virtuous people that were foreknown to him was accomplished, for whose sakes also he hath not yet finished his decree (for the consummation of all things.) Hear the words of the prophet David, which are on this wise, "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." And before him Ignatius d said, that' Christ rose the third day, the Father raising him up, conversed with his disciples forty days, and afterwards was taken up to his Father, and sitteth at his right hand, expecting till his enemies be put under his feet.' Augustine excellently to this purpose; For as to his majesty, as to his providence, as to his

• “Οτι δε ἀγαγεῖν τὸν Χριστὸν εἰς τὸν οὐρανὸν, ὁ Πατὴς τῶν πάντων Θεὸς μετὰ τὸ ἀναστῆναι ἐκ νεκρῶν αὐτὸν ἔμελλε, καὶ κατέχειν εἷς ἂν πατάξῃ τοῦς ἐχθράινοντας αὐτῷ δαίμονας, καὶ συντελσθῆ ὁ ἀριθμὸς τῶν προεγνωσμένων αὐτῷ ἀγαθῶν γινομένων καὶ ἐναρέτων δι οὓς καὶ μηδέπω τὴν ἐπικύρωσιν πεποιηται, ἐπακούσατε τῶν εἰρημένων διὰ Δάβιδ τοῦ προφήτου, Ἔστι δὲ ταῦτα, Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου ἕως ἂν θῷ τοὺς ἐχθροὺς σου ὑποπόδιον τῶν ποδῶν σου. - Justin. Mart. pro Christ. Apol. 2. p. 82. D. Ed. Par. 1678.

4 Καὶ ἀνέστη διὰ τριῶν ἡμερῶν, ἐγείραντος αὐτὸν τοῦ Πατρός· καὶ τεσσαράκοντα ἡμέρας συνδιατρίψας τοῖς ἀποστόλοις ἀνελήφθη πρὸς τὸν Πατέρα, καὶ ἐκάθισεν ἐκ δεξιῶν αὐτοῦ περιμένων ἕως ἂν τεθῶσιν ἐχθροὶ αὐτοῦ ὑπὸ τους πόδας αὐτοῦ. — Ignat. Epist. ad

Tral.

e Nam secundùm majestatem suam, secundùm providentiam, secundùm ineffabilem et visibilem gratiam, impletur quod ab eo dictum est, Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi.' Secundùm carnem verò quam Verbum assumpsit, secundùm id quo de Virgine natus est, secundùm id quo à Judæis comprehensus est, quo ligno confixus, quo de cruce depositus, quo linteis involutus, quo in sepulchro conditus, quo in resurrectione manifestatus, non semper habebitis me vobiscum.' Quare? Quoniam conversatus cst secundùm corporis præsentiam quadraginta diebus cum discipulis suis, et eis deducentibus videndo non sequendo ascendit in cœlum, et non est hic; ibi enim sedet ad dexteram Patris, et hic est. August. in Johan. Tract. 50, p. 371. tom. ix. Ed. Frob. 1542.