come in like manner as ye have seen him go into heaven." This was a confirmation to them of the sublime vision of Daniel. "And I saw in the

night visions, and behold one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed1." This declaration could not but make the most powerful impression on the minds of the Apostles. More than this they could not want, to confirm their faith in him who, in so visible a manner, had "brought life and immortality to light;" yet even more than this he afforded them not many days after, when he sent the Holy Spirit, according to his promise, to comfort them; by his influence and assistance to enable them to discharge the duties of that arduous office to which he had appointed them: and finally, to exalt them, and all faithful people, to the same place whither he was gone before.

The reflections which ought to attend upon a proper consideration of the account of the Ascension are too obvious to be here enlarged upon; they embrace a full and comprehensive meditation on all the benefits of redemption. The exaltation of Jesus is the consequence of his humiliation; and

1 Dan. vii. 14.

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by his meritorious death and sufferings are all sinners rescued from the tyranny of Satan, and entitled to the blessing of salvation. "After he had offered one sacrifice for sins, he for ever sat down on the right hand of God';" an expression agreeing with St. Mark's reflection, "He was received up into heaven, and sat on the right hand of God";" implying the dignity to which the human nature of Christ was exalted, and the good effects of that exaltation. Happy consideration for sinful man! for the good-will of our Saviour is thus carried, with full effect, to the throne of the great Father of the Universe, where it pleads our pardon and forgiveness with never-ceasing ardour and intreaty. "If God be for us, who can be against us? It is Christ who died, yea rather that is risen again, who is even at the right hand of God, who ever liveth, and maketh intercession for us. Such then is the hope, such the expectation, and such the privileges of Christians. Let us then neither forfeit these privileges, reject this hope, nor renounce these expectations, by any rash or disobedient conduct. If we wish to go where Christ is, we must by faith lay hold upon the salvation which he offers; we must build up ourselves a spiritual house; as much as may be, " not having spot or wrinkle, or any such thing, but we must be holy, and without blemish .' "Let the same mind," the same heavenly temper and disposition," be in

1 Heb. x. 12.

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3 Rom. viii. 31. 34.

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us, which was also in Christ Jesus';" "for every man that hath this hope in him, purifieth himself even as he is pure"." Let us then "have our conversation in heaven, from whence also we look for a Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working of that mighty power, whereby he is able to subdue all things unto himself."

As soon as the important transaction of the Ascension was past, the disciples returned from mount Olivet; which St. Luke here says is a sabbath day's journey, that is, five furlongs, or three quarters of a mile, from Jerusalem. His meaning is, that the foot, or first rise of the mountain itself, not the very spot of Christ's ascension from it, is at that distance, which clearly reconciles this passage with that of the same author, where he says that our Saviour ascended at Bethany, which was. on the eastern side of Olivet, and was fifteen furlongs, or more than twice the distance.

From this mount it was that our Saviour saw, and wept over, while he predicted the destruction of, the holy city. In the retirement of a garden at this place, he passed whole nights in prayer: to this spot he frequently resorted with his disciples,

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1 Phil. ii. 5. 2 1 John iii. 3. 3 Phil. iii. 20, 21. Perhaps, says Dr. Benson, the decree which restricted the Jews from walking beyond this distance on the Sabbath-day, arose from a similar distance between the ark, and the nearest part of the camp, when Israel was encamped in the wilderness. Josh. xiii. 4. Numb. xxxv. 4, 5.

that he might, without interruption, prepare their minds for the great scenes in which they were to be engaged: here it was his passion began; here he underwent his dreadful agony; here he was betrayed, taken, and from hence ascended to Father and our Father, to his God and our God1. Returning from the sacred mount, we may imagine what a variety of sensations, what an elevation of thought, would naturally occupy the minds of the disciples. We shall not, therefore, wonder when we find them, immediately on their return, assembled with our Lord's nearest and dearest friends according to the flesh, that they might give way to those sublime feelings which laboured in their breasts. “They all continued with one accord in prayer and supplication." How soothing is the spirit of prayer to the soul laden with affliction ! Unanimity in devotion, on such occasions, is the very voice of nature, as well as of religion. We join together in the love of kindred, of friends, of all mankind, as an endearing expression of our love to God; an expression, which cannot fail of being acceptable to him, whose love for us sent his own Son to be a propitiatory sacrifice for our sins.

Nor was sorrow the only, or even chief, sensation of their hearts. They could not but recollect, in this awful moment, the promise he had made them. “If I go not away, the Comforter will not come unto you, but if I depart, (and they had just seen him depart) I will send him unto

1 John xx. 17.

you'." "And now I have told you before it come to pass, that when it is come to pass ye might believe 2."

The disciples, we may observe, were now assembled in an upper room; that is, according to the mode of architecture in those countries, in one of the largest and most frequented rooms of the house, which, contrary to our custom, usually occupied the highest part of the building. This circumstance we may attribute to the change of mind which began now to take place in the disciples. Immediately after the resurrection, they met clandestinely in a private apartment, where the doors were shut-St. John expressly says, for fear of the Jews. At present the scene is changed. Greater confidence had taken possession of their breasts; their numbers began to multiply; as it appears that some of our Lord's kindred, who formerly did not believe in him, now made a part of this devout assembly; and they met in a more open manner, regardless of public or private enemies. Some commentators have imagined that this upper room was situated in a part of the temple, where such apartments have been described; and, because it is said, that the disciples after this period, were continually in the temple. But this is straining the expression beyond its meaning, as it is very unlikely that the Jewish rulers should suffer poor fishermen, and others of equally low occupations of life, to make use of such a distinguished place. We must