his Death Resurrection and Ascension Speaks of them thus interested in him as those who already sit in Heavenly places ver 6. They do not sit personally but in their Representative as the People of England sit in Parliament by their representative And as the People yet unborn may be said to sin in Adam because he was a Person that stood up in the stead of all So with as much proprieâ—y of Speech may the People of God now on the Earth be said to sit in Heavenly places in that Christ who stands up for them and in their names is there ascended and sate down Quest 2. Can Christ be said to ascend in both Natures or no did he ascend as God if so his Motion overthrows his Omnipresence Now for answer hereto you must know that Ascension is taken two ways 1. Figuratively in regard of State and Condition and so we say a Man gets up or comes down as his Estate and Honours grow or decline though he moves not in place 2. It is taken properly for Local motion a Motion from a lower to a higher place Now both these may be admitted to their place in Christ's Ascension though not both to both Natures For we must know that Christ is a compound Person a Person consisting of two Natures the Divine and Humane Now then the Divine Nature can be only said to ascend in regard of Condition and State When that which lay obscured and vailed in Dust and Flesh came to have its Glory and Perfections to be manifested and to shine forth more clearly then is he said to ascend in his Divine Nature So far forth as Ascension presupposes a Change it may by no means be predicated of the Divine Nature But there may be an Ascension in respect of manifestation which doth not imply a change but a more full appearance As a bright Candle in a Lanthorn is the same whether the Lanthorn be covered or clean wiped And yet the Light is not alike discovered in the one as in the other so that the change is not at all in the Candle but in the Lanthorn 2. The Divine Nature may be said to ascend causally in as much as he caused the Local ascent of the Humane Nature But now Christ man ascended both in regard of State and Place too 1. In regard of State in that he received that Glory and these Perfections which before he had not For till he was ascended his Manhead was not glorified 2. In regard of Place In that he left those lower Seats of the Earth and by the Power of his Divine Nature was carried up to those Mansions which are above the Heavens We may learn what his Ascension was by his descension His descension was not say the Schools proper but metaphorical in respect of his Divine Nature Non mutatione loci vel motu aliquo locali It was not the change of Place or Local motion as if he were come off that glorious and holy place that he might come down upon the Earth Sed tantum naturam humanam in terrâ non autem in caelo assumendo But only by assuming Humane Nature on the Earth which he had not assumed in Heaven And so I may by parity of Reason say that his Ascension was humanam naturam in terrâ assumptam intra coelum recipiendo or transferendo A receiving or translating his Humane Nature assumed into Heaven to be glorified And so I come to the second Term the Place to which he was advanced to which he ascended and that was to Heaven Now Scripture and Philosophy agree in the Number of Heavens and from both we have warrant for three 1. The Region of the Air. 2. The Starry Firmament or Sphears where the Planets run their course 3. The highest Heavens where are the Seates of the Blessed The Caelum Empyreum That resplendent and glorious place where are the blest Spirits made perfect The City of the living God the new Jerusalem Now when we say Christ ascended into Heaven we mean into this Heaven of Heavens above all those visible Heavens and those heavenly Mansions where God doth more fully shew and manifest his glorious Presence and Perfection and where his Angels and blest Spirits have their abode And hence it is that Christ is said to be ascended afar above all Heavens Epes 4.10 To that Holy place which doth as far out-go all the other Heavens for loftiness of Scituation for stability of Duration for dignity of Substance for largeness of Capacity Doth as far I say out-go all other Heavens for these as also for Glory and Blessedness as it doth out-go all the Abilities of a Humane Understanding to comprehend them Sometimes called the Heaven of Heavens 1 Kings 8.27 by way of Eminency Sometimes the House of God the Father John 14.2 Sometimes the 3d. Heaven So far Faith as 't is compared with the Air and Firmament stretched out and adorned with so many glorious Stars and Planets 2 Cor. 12.2 and vers 4. It is called Paradice whereof that ancient Paradice planted in Eden was a Type Sometimes 't is called Abraham's Bosom Sometimes the new Heaven Sometimes the high and holy place shadowed out and often described by Mount Sion Therefore called the Holy Mount of the Lord. Sometimes it is called a City which hath Foundations whose Builder and Maker is God Heb. 11.10 Sometimes the Heavenly place Now to this high and to this heavenly place above all Heavens visible to those immortal and unseen Ones above was our Saviour at his Ascension carried by the infinite Vertue and Power of the Divine Nature to sit with the Father triumphant in highest Glory and Majesty And that he was so we are now to prove Now this I shall make good 1. By Types 2. By Prophesies 3. By Promises 4. By Witnesses 1. By Types And hence was it as I conceive and all the Learned I have met with That Enoch before the Law was translated and in the Body advanced from a mortal to immortal Condition to that place where the blest Spirits remain Till their Bodies raised by the Power of Christ's Voice shall be prepared for such a perfect Translation Gen. 5.24 And Enoch walked with God 't is said and he was not for God took him And that this was only an Ascension without any acquaintance with the Grace or Corruption the Apostle tells us Heb. 11.5 By Faith Enoch was translated that he should not see Death Another Type you have under the Law of Eliah specified 2 Kings 2.11 who set on fire with Zeal for God was sutable to his Work and Spirit carried up to God in a fiery Chariot There appeared a Chariot of Fire and Horses of Fire and parted Eliah and Elisha asunder so that Eliah went up by a Whirlewind into Heaven The Chariot parted Eliah and his Friend Elisha but not his Soul and his Body his Soul was translated to Heaven without any smell of Death upon his upper Garment his Body Thus have you
Gen. 45.27 Did Jacob rejoyce to see a Waggon or a Chariot that would carry him into Aegypt to see his Son Joseph And wilt not thou rejoyce to think that Death is a Chariot to carry thee to JESUS CHRIST to carry thee not to Aegypt but to Heaven Not to thy Son but to thy GOD Death is but a Chariot to carry into Heaven to bring us to that Eternal Goshen of Light where GOD's Presence shall both make and keep us blessed for ever And thus have you been offered a taste of Three of those Sweet Streams which came forth of that River which runs in the Eden of God 4. The Fourth and Last is this Is Christ gone to Heaven Thou shalt assuredly go after him 'T is somewhat a sad thing when Death comes and says You must go with me the Body to the Grave the Soul to God that gave it I say then Nature makes a sowr Face upon such a sad Message What my Body that hath cost me so much I used so tenderly that lived so delicately Now to say to corruption thou art my father and to the worm thou art my mother and my sister What this Face of mine be cloathed with Clods of Dust as Job says These Arms these Hands these Feet of mine that were my Pride the Worms Meat They shall feed sweetly upon them Job 24. This is a hard saying to Nature and the harder to be born when the Care hath been all imployed about the Body and the Soul forgotten it will be dreadful indeed to leave the Body in the Hands of Death when the Soul hath been in the Power of Sin But hast thou the least Hold-fast on Christ a Faith but like a smoaking Flax thou hast then a Cordial to give the Spirit when thy Body is falling into the Pit No mattter let it fall it shall up again Christ is risen and he is gone to Heaven and he is gone to receive thee thither that thou mayest be even where he is So he tells you Joh. 14.19 Yet a little while and the world seeth me no more but you see me because I live you shall live also The Branches live in the Root and if the Root lives they will live As if he said Well my Friends I must leave you a while I must go to Heaven before you but know this I go to Heaven for you and be cause I live there bodily assure your selves you shall live there bodily too What saith a Father to this Well saith he Christ is our Flesh and our Bone he is gone with our Flesh into Heaven our Flesh hath taken possession already of our Inheritance And this is a good assurance and pledge to us that our Flesh these Bodies of ours shall be in Heaven where Christ is Christ is gone bodily into Heaven and because he lives there you shall live there also Because I live ye shall live also saith Christ And as much you have in the 14 Joh. 3. And if I go and prepare a place for you I will come again and receive you to my self that where I am ye may be also Christ is gone for the present but when all is prepared above he will come again and fetch his People Home to his House and to their Inheritance Oh what an unspeakable Comfort is this to a dying Soul I am now ready to lie down in the Dust saith a Soul And though after my skin worms destroy this body yet in my flesh shall I see God as Job said 19 Job 26. Christ is entred into Heaven in our Name in our Flesh hath taken possession for us of the purchased Inheritance and therefore he will bring us thither in his appointed time Christ hath gotten in his Head his Body his Church shall come after CHRIST will not sit in Heaven a HEAD without MEMBERS It 's a Scripture more worth than both the Indies for a dying time 6. The End of Christ's Ascention was that he being full of Grace and Glory might be able to refresh and fill the Souls of all his People My Brethren as I told you before Christ did not lose his Bowels his Pity by going to Heaven We have not an High Priest saith the Apostle which cannot be touched with the feeling of our infirmities let us therefore come boldly to obtain mercy Heb. 4.15 16. No my Brethren our High-Priest hath not lost his Feeling by going into Heaven he is not like a Man that his Advancement should make him forget his Friend 's Good That he might hear them that he might help them that he might fill them that he might save them so saith the Apostle Ephes 4.10 He that descended is the same also that ascended up far above all heavens that he might fill all things He ascended with filling purposes as the Sun ascends with enlightning strength And therefore at his departure what saith he John 17.19 For their sakes saith he sanctifie I my self that they may be sanctified And Ver. 22. The glory that thou givest me I have given them Our Glory our Fulness our Holiness was one of Christ's Ends why he was glorified and filled himself Of his fulness we all receive grace for grace John 1.16 A notable Comfort to poor needy Souls Dost thou see thy emptiness yea but look on Christ's fulness he emptied himself for us Why so he filled himself for us Dost thou feel great want of Knowledge thou art a poor ignorant Creature that as Paul said thou dost know nothing as thou shouldst Thou dost want Wisdom and Strength and Grace to make thee solid and able in thy Christian Business Thou canst not walk as prudently as thou shouldest in the place God hath set thee Thou canst not carry thy self as beseemingly and as humbly as thou shouldest when God's Hand is upon thee thou hast not that fear of God as thou shouldest nor that love of God that his Mercies call for Yet in the midst of all here 's thy stay and support Thou knowest where to carry thy empty Vessels to be filled Thou canst now go to thy Saviour and say Lord thou art now in Heaven filled with unmeasurable Glory Thou art a God full of Grace and Glory Thou art full that thy People may be full Oh of thy Fulness let us receive Grace for Grace Such Thoughts such Meditations as these will in time work us out of all our Wants Where I am there also shall my servant be saith he John 12.26 When I shall be in Heaven ne're a Servant of mine but shall be in Heaven too the Servant shall be with the Master and you know in that fore-cited place Ephes 2.6 The Apostle speaks of our Ascension as a thing already effected and wrought by Christ's Ascension God hath made us sit together saith he in heavenly places in Christ Jesus Oh my dear Brethren here 's a Comfort for every Cross Come what can come Life or Death Fears Hopes Trouble or Peace this will give us Confidence in all our Fears and
that Work that would bring poor Souls to Glory And can any after this doubt of God's Love 2. He must ascend that he might manifest to all the World that he was God as well as Man his Divinity must have lain under a Cloud and Suspicion had he not been thus in a Cloud taken up into Heaven Christ had told his Hearers of many things which were too sublime and high for their understandings that were got but little above the pitch of Nature to assent to And therefore that by the Dignity of his Person he might win a full assent of Faith to his Words he makes it manifest that he came down from the Father and how Why by this in that he was to ascend to the Father again as you may see John 3.12 13. How shall ye believe if I tell you of heavenly things No Man hath ascended up into Heaven but he that came down from Heaven even the Son of Man which is in Heaven As if he had said ye cannot believe his Words till his Godhead is proved by his Ascension And you find Paul to make use of his Ascension as an Argument to prove his Godhead by 4 Eph. 9 10. Now that he ascended what is it but that he descended first into the lower parts of the Earth He that descended is the same also that ascended up far above all Heavens that he might fill all things His going up to Heaven is there made by Paul an Argument that he came down from Heaven That is that he was God 3. He must to Heaven again that there might be a full Requital and Recompence made him for all those Sufferings and Sorrows and Dishonours which he met with in the Body It may astonish Nature to consider what he suffered and from whom Now what kept him up in his Sufferings but the assurance he had of his Reward How did he bear what he did on Earth but by considering what he should be in Heaven This is the Argument that Paul makes use of to prove his Glory by 2 Phil. 8.9 Being found in fashion as a Man he humbled himself and became obedient unto Death even the death of the Cross wherefore saith he God also hath highly exalted him c. Quia Christus propter nos in nostrâ carne ultrò sese humiliavit Deus ea proptus nos in carne nostrâ etiam in sammam exhilit sublimitatem Because Christ of himself for us humbled himself in our Flesh Therefore did God for us advance him to the greatest Glory in the Flesh The Top and Perfection of Glory must be the reward of his Submission to carry on God's Purposes 110 Psalm 7. He shall drink of the brook in the way therefore shall he lift up the head He should drink of that Cup which God should put into his Hands embittered with the Wrath of God and Rage of Men. And then should he lift up his Head yea and there he should lift up his Head he should be advanced above the Grave by his Resurrection above the World by his Ascension and above all aspectable Heavens by sitting down at the Right-hand of God When Christ had been at Bethany the House of the Poor then should he come to Bethel the House of God His Cross must be his way to his Crown he must wear the Crown of Thorns before he could put on the Crown of Glory We see Jesus saith the Apostle For the Sufferings of Death crowned with Glory Heb. 2.9 4. That he might make it appear that his Kingdom was not of this World His Disciples no sooner saw him delivered from the Bonds of Death but their thoughts were presently on a fifth Monarchy a Temporal Kingdom They began to grow Millenaries dream of a Personal Reign which Christ himself should exercise over Israel and deliver them from the Bondage of the Roman Yoke under which they then groaned as appears from 1 Acts 6. When they therefore were come together that is his Disciples They asked of him saying Lord wilt thou at this time restore again the Kingdom to Israel And this was the Epidemical disease of the Jews at that time they were so sensible of their temporal Bondage and it made them so impatient that they thought it must be the Work of him that was the true Messias by making himself King to set them at liberty and this and little else made them look after a Messiah and this fond Conceit because they understood not wherein Christ's Kingdom did consist made Christ a Stumbling-block and Rock of Offence unto them that they could not believe in him Now Christ's Disciples living amongst them began to be tainted with the same Opinion That Christ by a personal Exercise of Sovereignty came to restore the temporal Power and Kingdom to the Jews Now that they might not be so taken with Christ's bodily Presence as to forget his Spiritual Rule and Scepter He withdraws that from them by his Ascension and promises a more effusion of his Spirit upon them whereby their carnal Blindness might be taken off and they guided in the way of all Truth And thus much Paul's Words import 2 Cor. 5.16 Though we have known Christ after the Flesh yet now henceforth know we him no more As if he had said All carnal Knowledge of Christ in respect of personal appearance must now be laid aside he is ascended on high We must now labour to know him in a Spiritual way so to know him as to believe in him to submit to him To look for Grace by him and Heaven with him These Reasons I shall only give as respecting Christ himself There may be others drawn from that Eye which Christ had to the Advancement and Comfort of his People But I shall wave them here and propose them in another place as the blessed Consequences and Effects of his the glorious Ascension of Christ And now shall according to promise proceed unto Application and thereby improve it three ways to Information to Comfort to Counsel 1. Is it so that Christ is locally ascended into the highest Heavens first Use for Information and that in sundry Particulars Vse 1. Then may we here see the Vanity of that Popish Transubstantiation That real or rather Corporal presence of Christ in the Sacrament which they with so much fury maintain A carnal and corporal Presence For we deny not a real Presence in a Spiritual sence For Christ is really present in the Sacrament though not corporally and it were no way improper to call it a sensless Opinion since they must deny the Office of all the Senses that all Men have in the World to maintain it And though the Senses at the time of Administration are all at a loss in respect of finding any thing which may be a Confirmation to their Opinion yet will they not endure a Spiritual Understanding of it They place it under a miraculous Power and yet no change found by any Sense whereas Christ never did Miracle but
in all our necessities as is to be found in his Ascension We may now pray and not fear our Mediator is gone before our Advocate is with the Father Be now wholly confident that thou shalt be heard in that thou fearest weak Duties cannot hinder acceptance when Christ is above to further it When thou dost pray thou goest to a God that hath thine Advocate at his Right-hand He that is of God's Counsel is thy Counsel This the Apostle thinks is enough to give a Man a bold and confident face in that holy Presence 4 Heb. 14 16. Seeing then that we have an High Priest that is passed into the Heavens Jesus the Son of God Let us therefore come boldly unto the Throne of Grace Never fear Christ is above Who would not come boldly into the Court when he knows he hath such a Person to present his Petition The eldest Son to the King is of thy side what needest thou fear some would take off Prayer from being now a Duty because we live in the days of the Gospel Days say they of a high Dispensation 't is ill being too high for Duty No my Brethren pray now if ever for now thine Advocate is in Heaven and therefore thou shouldst now be always sending up Petitions thither 2. Christ ascended to Heaven that he might make a full Conquest over all his Peoples Enemies And this we are told by the Author to the Hebrews Ch. 10.12 13. This man sat down at the right hand of God expecting till his enemies be made his footstool That is till they are fully conquered and in the 4 Eph. 8. When he ascended up on high he led Captivity captive That is he led those captive which had before kept his People in captivity as we may see to be the meaning of the Phrase in the 5 Judges 12. An allusion to the Custom of the Romans who after their Victory led their Captives in triumph So Christ's ascending up to Heaven it was his getting into his Triumphal Chariot leading his own and his Peoples Enemies captived at his Chariot-wheels as it were and so saith Paul 2 Colos 15. Having spoiled Principalities and Powers he made a shew of them openly triumphing over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is he did in height of confidence make them a publick Example of fcorn and shame 'T is true Christ strook the last stroke and won the day on his Cross Then the Devil and Sin and Death received their mortal wound But at the Resurrection he seized the Prey laid hold on those he had subdued and by his Ascension dragged them as it were at his Chariot-wheels to be trampled upon by all those that are Members of his Body which makes the Victory of God's poor People certain Oh what a comfort is this my Brethren that Christ by going up to Heaven doth manifest to all the World that all their Enemies lie bleeding at his Feet That he hath overcome the Grave Death the Devil and Sin They may bark they can bite no more the Serpent may put out his Sting but cannot hurt They now lie all as Captives chained in the Stocks till the King's Pleasure How are we hereby armed against the fear of Satan I confess these spiritual Powers are great in their own nature But they are not now what they were They are disarmed Devils they are Devils but they are naked Devils Devils they are but wounded Devils conquered Devils Devils led captives Devils in Chain no fear of a chained Enemy if you come not within his reach 2. Again what Encouragement have we here to hold out in all our Encounters against these Enemies They may foam but they cannot fight they are Prisoners Captives chained up from doing hurt Christ our Lord doth hold them pinioned that they cannot stir they think they may do what they please but no more then a Goal-bird in Irons they are held with Irons of Guilt and in Chains of Providence we would all say that that Man hath a base low Spirit who when he was well appointed and well-guarded should rear a naked Enemy We have our Weapons with us our Captain with us our Enemies naked and bound Let us be strong then in the might of him that strengthens us to look upon Satan now as loose is to deny Christ's Ascension He is a Devil still but a chained Devil 3. Here 's an Encouragement for our Faith too keep that eye clear that thou mayest see thy Victory and thou art safe there 's no more required then that thou see thy Captain triumphing Give Glory unto Christ that he hath done this for thee and he will apply it to thee Doth the Devil hold hard Fear not one look of Christ's will make his Weapons fall out of his hands Is Sin strong Yea but the Sting is gone Christ hath the Victory look to thy Saviour let but thy Faith mount into his Triumphal Chariot and thine Enemies are all under thy feet also You know 't is a mighty Encouragement to a Souldier to fight when he sees his Commander go on beating down his Enemies before him We should fear our Enemies less and prevail more if we would eye Christ's Conquest more frequently having such a Friend in Heaven we need not fear any on Earth nor Friend in Hell 3. He ascended on high for the pouring forth of the Graces of his Spirit that his People might also be prepared for that holy place not only that they be secured here but crowned above whence saith the Apostle Ephes 4.8 When he ascended on high he led Captivity captive and gave Gifts unto men It is an allusion to the Roman Custom that when the Conqueror rode in Triumph towards the Capitol or Palace he did not only draw the Prisoners at his Chariot-wheels but also scatter'd Money to the Spectators that saw him ride along in Triumph Why so Christ having by his Ascension spoiled Death and the Devil cast his Gifts unto Men dispenseth his Graces in a greater measure into the Hearts of his People He hath conquered his Enemies and now gives about his Favours to those that are his so that strength of Grace is the Fruit of Christ's Ascension and Acts 2.33 Being by the Right hand of God exalted he hath shed forth the Holy Ghost And therefore to comfort his Disciples at his departure shews them what they should get by the loss of his corporal Presence John 16.7 It is expedient for you that I go away for if I go not away the Comforter will not come to you But if I depart I will send him to you And 7 John 39. The Holy Ghost was not yet given because that Christ was not yet glorified Not that this Text or that other gives any countenance to that Socinian dotage That before Christ's Ascension there were no saving Gifts of the Spirit for that will suppose that before Christ was there none went to Heaven or that Holiness was not necessary to the seeing of God But the
both his Sons The very last words that you hear from Jacob but the ordering of his Funeral were The Almighty shall bless thee with Blessings of Heaven above with Blessings of the Deep that lieth under Blessings of the Breasts and the Womb Gen. 49. He breathed out his Life with Blessings in his Mouth frequently do the Sun-beams shine with the greatest clearness and strength just when the Sun is about to set and so doth Grace when the Person is a dying Do but read the 2 Pet. 1. Observe how Heaven sits on Peter's Lips that every word breaths Immortality and Glory in the Counsel he gives after and ver 14. he had considered that shortly he must put off the Tabernacle of his Flesh Certainly Friends when Death is nearest than are all Graces most pregnant Then will gracious Souls take their fill of Faith and Repentance and Hopes and Prayers and Blessings and Counsels and Reproofs Death breaks the Box of Ointment and then is the House filled with the Smell When St. Paul was to leave the Ephesians and as he told them they should see his face no more he Preached till Midnight Acts 20.7 and after that again he talked with them a long while vers 11. and then he kneeled down and prayed with them all vers 36. It was his last his parting his farewel Sermon He was to be gone from them for ever and so could not tell how to make an end but his Soul was resolved all into Blessings and Prayers and Counsels for their good when he should be gone This was a Heavenly parting and such are the Parting 's of God's People Full of Blessings full of Prayers full of Encouragements full of Counsel to those they are to leave behind Thus as Christ all his time taught you to live by his departure teacheth you to die And 't is a brave thing to find any of our Friends to depart as Christ departed with much of Heaven within insomuch that the disorders of Distempers cannot hinder gracious Words 2. It is worth our Observation too that Christ when he left his People left his Blessing with them He blessed them and then was parted from them like a good Parent finding the time of his departure near calls his Friends together prays with them prays for them and so dies and leaves them 'T is a comfort to a Child to receive his Father's Blessing when God is ready to receive his Father's Soul And it cannot but be an infinite Encouragement to the Faithful however times prove to know that Christ left his Blessing to his People when he was going to his Father his corporal Presence gone was no less when his Blessing filled the room And thus had he set his last Seal to the truth of his last Sermon John 13.1 Having loved his own he loved them to the end he blest them as he left them Let Men curse them what matters that Christ when he went to Heaven blessed them The Apostles only hear it but the Apostles should not only enjoy it For saith Christ Neither pray I for these alone but for them also which believe on me through their word John 17.20 So that Christ's Blessing is a common Stock to all the Church And so we come to the last thing The Actio ascensus The Action of Christ's Ascension and that is described 1. Disjunctione ab Apostolis In separation from the Apostles 2. Sursum sublatione By his being carried aloft into Heaven Now how this was done you shall find the same Evangelist more fully to express 1 Acts 9. While they beheld he was taken up and a Cloud received him out of their sight What might be said of this Cloud might prove a Region too sublime for many of your understandings 'T is the Spiritual Profit and Advantage I aim at and not Philosophical Speculations which ordinarily makes Mens Minds like Jude's filthy Dreamers to become Clouds without Water carried about of Winds Jude 12. And therefore of this Cloud I shall only say this at present That it is probable that by this Cloud was meant the appearance of Angels at least with it a great Company of these Ministers of God So that when 't is said the Clouds received him 't is meant the Angels received him For it is ordinary in Scripture to describe the appearance of Angels by a Cloud as signifying a great Company a Cloud of Witnesses and hence you find 25 Exod. 22. God speaks of the covering of the Ark saith There will I meet thee and commune with thee from betwixt the two Cherubims In the 16 Levit. 2. 't is rendred I will appear in the Cloud upon the Mercy-seat Sometimes a Cloud is in Scripture taken for God's more glorious Exhibition of his Majesty and of his special Protection as that Pillar of Cloud that went before them by day so that in this place without any hurt done to the Analogy of Faith we may understand it of both That Angels appeared and that the Majesty and Glory of the Lord did in some notable way discover it self carrying up our Saviour as it were in a Triumphal Chariot to Heaven You see how fruitful this Text is of Observations I shall only from a Declaration of Christ's Ascension tye my self to this one to be handled from the Words Doct. That Christ after his Passion and Resurrection ascended up into Heaven A Proposition that hath in it as great a Mystery and as great a Mercy as any delivered in Scripture that therefore it may be so to us I shall in the handling of it 1. Explain the Terms 2. Prove it 3. Give the Grounds and Reasons of it They are only two Terms which call for Explication Ascending and Heaven The first Christ's Ascension will be best explained by resolving these Questions Quest 1. What is meant by Ascension Sol. His Ascension is that whereby Christ by the Power of his Divinity was advanced above all Aspectable Heavens and as compleat Conqueror over Death and Hell Is Triumphantly sate down as a publick Person on his Throne next the Father in order to the glorifying of himself and his People I shall not now take this Description abroad into its parts because the most contained in it will fall in to our best advantage in the Application Only this Take notice of what I say nor do I say it only but the Scripture with me That he ascended not as a private but a publick Person He ascended not barely as the Son of God but as a publick Person he ascended as the Representative of all the Elect he ascended as a Head And therefore you shall find that after Paul had excellently discoursed of the Power of God manifested in the Resurrection of Christ from the Dead and Ascension into Heaven 1 Ephes he doth 22. ver look upon Christ thus risen and advanced on high as the Head of his Church and they his Body And afterward Chap. 2. looking upon Christ as a publick Person representing his People in