HE ASCENDED INTO HEAVEN

Christs Ascension into heauen, is a locall, true and visible translation and remoouing of Christs bodie into that heauen, which is about all visible heauens, to that light which is not to be come vnto, to the right hand of God, where he now is and remaineth, and whence he shall returne to iudgement.

The chiefe Questions of Christs Ascension into heauen.

1 Whither, or to what place, christ ascended.
2 How he ascended.
3 Wherefore he ascended.
4 What is the difference betweene christs Ascension & ours.
5 What are the fruites of christs Ascension.

1 WHITHER CHRIST ASCENDED

Iesvs Christ, man, when he was together with his Disciples in Bethania fourty daies after his resurrection; after he had often prooued and confirmed his resurrection, his true fleshe, and humanity vnto his Apostles, ascended, in their sight, into heauen. Heauen in Scripture signifieth, 1 The aire. 2 The Skieye region, and celestiall Spheres. 3 The place of the blessed, which is that space immense, most lightsome, glorious, without and aboue the whole world and the visible heauen: where God sheweth himselfe to the blessed Angels and men, where is prepared the seat of our blisse with Christ and the Angels. God is said to dwel there, because there dooth his glorie especially appeare vnto the blessed Angels & men. It is called the new world, paradise, the bosome of Abraham. This heauen is not euerie where. Luk. 16.26. Betweene you and vs there is a great gulfe set, so that they which would go from hence to you, can not; neither can they come from thence to vs. In this third signification is heauen here taken. Christ then ascended into Heauen, that is, was caried vp into the place of the blessed. Act. 2.2. The Holie Ghost came from Heauen in the day of Pentecost, 2. King. 2.11. Elias was taken vp into Heauen. 2. Cor. 12.2. Paul maketh mention of the third Heauen. Coloss. 3.1. Seeke those thinges which are aboue, where Christ sitteth at the right hand of God. Nowe, that Heauen is so to be taken in this place, is prooued both by the former testimonies, and also by that saying of christ. Ioh. 14.2. In my fathers house are many dwelling places, that is, many mansions, in which we may dwell and remaine. Likewise, this of the Apostle, Phil. 3.20. Our conuersation is in Heauen. Obiect. But we conuerse on earth: Therefore Heauen is in the earth. Auns. Our conuersation is in Heauen, first, in respect of the hope, & certaintie we haue thereof. Secondly, in respect of the inchoation or beginning which we haue here of that heauenlie life, which is to be consummated in the world to come. Into this heauē, that is, into the house of God & al the Blessed christ ascended, because he ascended far aboue all Heauens. Eph. 4.10. He was made higher than the heauens. And Steephen witnesseth Act. 7.56. Behold I see the heauens open, & the son of man standing at the right hand of God. Hee saw with his bodily eies, endewed from aboue with a new seeing force & sharpnesse, beyond and through all the visible Heauens, Christ in the same humane nature, in which he had bin annihilated and humbled. Act. 1.11. He was taken vp into Heauen. God would therefore haue vs knowe the place whereinto Christ ascended, 1 That it might be apparant that Christ is true man, and that hee vanished not away, but did continue, and shall continue for euer true man. 2 That we might know whither our cogitations were to be conuerted, and where we ought to inuocate and call vpon him, and that so Idolatrie might be auoided. That we might know our dwelling place into which christ wil bring vs, and in which we shal conuerse and dwell with Christ.

Wherefore Christs ascension is a local, true and visible translation or remoouing of Christs bodie from earth into heauen, which is aboue all visible heauens, to the light that none can attaine vnto, to Gods right hande, where hee now is, and whence hee shall come to iudgement. Act. 1.11. Hee shal so come, as yee haue seene him goe into heauen.

2 Howe Christ ascended into Heauen

Christ ascended into Heauen, first, not simplie, but in respect of his humane nature onely, & that the very same, which was borne of the virgin, dead, buried, and which rose againe. Obiect. 1 He that euer is in heauen, did not ascend into heauen, for then he should haue beene some time out of heauen. But the Sonne of man euer was in heauen; Therefore he did not ascend. Auns. Hee that euer was in heauen, as touching that whereby he was euer there, that is, his Diuinity, did not ascend; and so we grant Christ according to his Diuinity not to haue ascended: for that was before in Heauen: & as when Christ was on earth, the same did not therefore leaue heauen: So when hee is now in Heauen, his Diuinitie doth not therefore depart from vs. Obiection. 2 That which descended, did also ascend. His Diuinity did descend. Therefore it did also ascend. Aunswere. The signification of descending is not here proper. His diuinitie is said to haue descended, that is, to haue opened & manifested it selfe in a place where before it had not. 2 He ascended locally or bodily, that is, truly going from one place to another. He translated his human nature frō a lower place, by a reall & most proper translation or remoouing: which could not haue bin don, if he had bin in body euery where. 3 He tooke or lifted vp his humane nature into heauen, and by his proper power and vertue entered into the possession of heauenly glory. Obiect. 3. That which is not in any place is euerie-where. Christ is not in any place, because he is ascended aboue and beyond the visible heauen, beyond which there is not any place: Therefore Christ is euerie where. Ans. First we deny, the same to bee euerywhere, which is not in any place. For the highest or fardest heauen is not in any place, neither yet is it euery-where. But this is spoken of a natural place, which is defined to be the superficiall extremitie of a bodie, compassing and conteining so any thing within it, as it selfe also is compassed & conteined within another. Secondly, then we say, that Christ is not in any naturall place, but in a place supernaturall, which doth contein, but is not it selfe conteined: and such a supernaturall place is beyond the visible heauen: but what manner a thing that supernaturall place is, is not learned by the discourse of mans wit and reason, but only by a celestiall viewe and beholding, which the Angels enioy in heauen. But that Christ did ascend locally, these places of the Scripture conuince, Matth. 16.11. Ye shal not haue me alwaies. Ioh. 16.7. If J go not away, the comforter will not come vnto you. Ioh. 6.62. What then, if ye should see the Sonne of man ascend vp, where he was before? Act. 1.9. While they beheld he was taken vp. Likewise, He was taken vp into heauen. Coloss. 3.1. Seeke those thinges which are aboue, where Christ sitteth at the right hand of God. Of these it followeth, that Christs humane nature is finite, and doth change place, and therefore is not eueriewhere. For to be euery where, and to change place, are contradictorie. And therefore also his God-head, which alone is infinite, eternall, and euerie-where, is not said to chaunge place. But here the Vbiquetaries seeke a shift, that they may not be hurt by this weapon; That which changeth place is not euerie-where; Christs body changeth place. Therefore that is not euery-where. They grant the Maior of this Syllogisme to be true taking the wordes after one manner: but here they contend that the words are taken after a diuerse manner: As that Christs bodie is euery-where, that is, after the manner of maiestie, or in manner as it is a maiesticall bodie; it changeth place, in manner of a naturall bodie, or as it is a naturall bodie. But they escape not a contradiction by this cauil. For the diuerse maner which taketh away a contradiction must not fall into the same and be all one with the words themselues, for the clearing of which they are brought. For so is it made a meere tautologie, or speaking of the same thing, & a begging of that which is in questiō, as if I imitating them should say, This aire is light, according to the manner of light, and it is darcke, as touching the manner of darcknesse: Againe, This man is poore as touching the manner of pouertie, and is rich as touching the manner of riches. Thus is the same affirmed of the same. For the manner of pouerty is nothing else but pouertie, and the manner of riches nothing but riches. So likewise these manners which they faign and imagin in the Maior proposition are altogether the same with the things which are affirmed. That is, the same in them is affirmed of the same, & so these maners are that in which lyeth the cōtradiction. For they say, Christs bodie is euerie where, according to the maner of maiestie, Beeing demaunded what they mean by maiestie, they aunswere, omnipotencie, and immensitie. To saie then, Christes bodie is euerie where as touching the manner of maiestie, not as touching the manner of a natural bodie, is no thing else, euen by their owne iudgement, than, Christes bodie to bee euerie where according to the manner of immensitie, or infinity, and not to bee euerie where according to the manner of finitenesse. Now they trimlie take awaie the contradiction by thus distinguishing. For the manner of immensitie, is nothing else but immensitie: and immensity, and to bee immense, are both affirmed of the same. Wherefore as these are contradictorie, to be euerie where, & to change place, or, not to bee euerie where; so are these also contradictorie: The same bodie to bee immense and to bee finite, immensitie and finitenesse to agree vnto the same; or, the same bodie to be euerie where, or immense according to the maner of immensity or maiestie, and not to be euerie where but to change place, and to bee finite according to the manner of finitenesse or a natural bodie. Wherfore it is manifest, which was before also confirmed, That Christ ascended locallie, and that therefore this Article is to be vnderstoode of Christs local ascension.

4 Obiection. Contraries or opposites ought to bee expounded after the same maner, that the contrarietie and opposition maie be kept: But these Articles, Hee ascended into heauen, Hee descended into hel, are opposed one to the other: Therefore as the Article of Christes descension is taken in a figuratiue meaning, that is of his great humiliation, so ought also the Article of his Ascension to bee taken of his great maiestie, not of any local motion. Aunswere. We Aunswere first vnto the Maior. Opposites are to bee expounded after the same maner, except it be disagreeing from the articles of faith, & from other places of scripture. But this article the scripture it selfe vnderstandeth of a locall Ascension. Act. 1.11. He shall so come, as ye haue seene him go into heauen. 2 Wee denie the Minor. For these two articles are not opposed. For his ascension into Heauen is not the furdest degree of his glorie, as his descension into hell is the furdest degree of his Humiliation. But the furdest and highest degree of his glorie is his sitting at the right hand of the Father. Therefore as touching this article, of his sitting at the right hand of his Father, we grant the Maior. For vnto this article is the descension into Hel opposed, whereupon also the Scripture dooth not interpret properly but figuratiuely, these two articles of Christes descension into Hell, and of his sitting at the right hand of his Father. 3 If christs ascension be constered of any equalling of his manhood with his God-head, all the other articles concerning the true humanity of christ shalbe vtterly ouerthrown. Fourthly, Christ ascended visiblie into Heauen. For his assumption and taking away from his Apostles was conspicuous and apparant to the sight. Act. 1.9. While they beheld he was taken vp. And they beheld him ascending vp so long, vntil a cloud tooke him vp out of their sight. Fifthly, He ascended by the power and vertue of his God-head, as also, by the same he rose. Acts. 2.32. This Jesus hath god made being exalted by his right hand, (by his diuine power) Lord and Sauiour. Sixtly, Hee ascended, when he had conuersed on earth fourtie daies after his resurrection, and that therefore, 1 That hee might assure men of his resurrection, & of the truth of his fleshe. Act. 1.3. To whom also he presented himselfe aliue after that hee had suffered by many infallible tokens. 2 That he might instruct his Disciples, and recall into their minds that which he had spoken before, and farther ad some other things: and so might make not them onely, but vs also certaine of his resurrection, & of the trueth of his flesh, or humane nature. Seuenthly, He so ascended, that he returneth not before the daie of iudgement. Act. 1.11. Hee shall so come as yee haue seene him go into Heauen. Act. 3.21. Whom the Heauens must contain vntill the time that all things be restored. Obiection. But christ promised that hee would bee with vs vnto the end of the woorlde. Aunswere. Hee is with vs in that spirituall vnion whereby we his members are ioined to him our head. And further he speaketh of his whole person, to which hee attributeth that which is proper vnto the God-head. In like manner he saith before his passion, when as yet hee conuersed on earth with his Disciples, John. 14.23. J and my Father will come vnto him, and will dwell with him: this hee speaketh as touching his God-head, which was and is in heauen, & as the Father is with vs, so is hee: otherwise wee might reason also thus, J go awaie, saith Christ: Therefore he is not at all with vs. But it is attributed improperly to his other nature, namely to his humanitie, that he abideth with vs, in respect of that personall vnion, which is the secret & wonderful indissoluble vniting and knitting of the two most diuerse natures of Christ, diuine & humane, into one person, so that these two natures, being in such wise linked & conioined, absolue the essence of Christs person, and one nature should be destroied, if it were sundered from the other; both notwithstanding reteining their peculiar and seuerall properties, whereby one is distinguished from another. Therefore of no force is this Obiection. In Christs person the two natures are ioyned in vnseparable vniō. Therefore wheresoeuer Christes Godhead is: there also must his humanity needes bee. For these two natures remaine in such sort ioyned and vnited, that their propertie remaineth distinct, and neither is turned into other. Replie. Those two natures, whereof one is not, where is the other, are sundered, neither remaine vnited, but are separated. In christ are two natures, whereof one, which is his humanitie, is not where is the other, which is his godhead. Therefore the two natures in christ are not vnited but separated. Aunswere. The Maior is true being vnderstood of two finite natures, but not of those whereof one is finite, and another infinite For the finite nature can not be at once in moe places: but the infinite nature may be at once both whole in the finite nature, and whole without it: and this may we indeede consider and obserue in christ. For his humane nature which is finite, is but in one place; but his diuine nature, which is infinite, is both in christs humane nature, and without it, & euen euerie where. Reply. There must notwithstanding be made a separatiō in another part, where the humane nature is not, though there be no separation where it is. Aunswere. Not at all; Because the Godhead is whole & the same in the humane nature and without it. Gregory Nazianzene saith, The Word is in his temple, and is euerie where, but after a speciall maner in his temple. Reply. If christs humane nature bee not adorned with diuine properties, it followeth that there is no difference betweene christ and other saints. For no other difference can bee found, but the equalling of his manhood with his god-head. For the difference betweene christ and the Saints, either is in substance & essence, or in properties: But not in substance: Therefore in properties. Answer. We deny that there is any difference between Christ and the Saints either in substance, or in properties, or giftes: for this enumeration or reckoning is not perfect & complete. There is wanting a third difference, whereby Christ is distinguished from all the Saintes, namely the secret personall vnion of both natures. Reply. Phil. 2.9. It is said, God hath giuen him a name aboue euerie name. Aunswere. 1 God hath giuen him such a name, that is, together with his godhead: For as the godhead, so the properties of the godhead were giuen him of the Father. 2. God gaue such a name to him, that is, to christ, man, by personal vnion, not by anie exequation or equalling of both natures. By these three obiections it appeareth, that the Vbiquetaries (of whome these thinges are brought) fall into foule errors. First, into the errour of Nestorius, because they sunder the vnited natures in christ. Secondly, into the error of Eutyches, because they confound the same natures. Thirdlie, They disarme vs of those weapons, wherewith we shoulde fight against Arrians and Sabellians. For they doe fouly eneruate and weaken all those places, which prooue Christes diuinity, by drawing them to the equalling of his humane nature with his diuine.

But wee are to obserue in how many respectes Christ is said to be present with vs. First, he is present with vs by his spirite and God-head. Secondly, he is present as touching our faith and confidence wherewith we behold him. Thirdlie, he is present in mutual dilection and loue, because he loueth vs, and we him, so that he doth not forget vs. Fourthly, he is present with vs in respect of his vnion with humane nature, that is, in the coniunction of the soule with the body. For the same spirit is in vs and in him, who ioyneth and knitteth vs vnto him. Fiftlie, hee is said to bee present with vs in respect of that hope, which wee haue of our consummatiō, that is, that certain hope which we haue of comming vnto him.

3 Wherefore christ ascended into Heauen

CHRIST ascended, first, for his owne and his Fathers glorie. For, 1. He was to haue a celestiall kingdome: therefore hee might not abide in earth. Eph. 4.10. He that descended, is euen the same that ascended, farre aboue al heauens, that hee might fill all thinges. 2. It was meete that the Head should be glorified with excellencie of giftes aboue all the blessed, as being the members of that Head: which could not haue bin done in earth.

Secondly, Hee ascended in respect of vs, and that for foure causes. 1. That hee might gloriously make intercession for vs, namely by his vertue, efficacie and wil. For it is the will of the Father and the Son, that his oblation and sacrifice shoulde bee for euer of force for vs, and so by making intercession for vs, he should apply his benefites and the merites of his death vnto vs: vnto which application was required his whole glorification, the partes whereof are his Resurrection, Ascension, and Session at the right hand of the Father. Obiection. He made intercession for vs also on earth. Aunswere. This intercession was made, in respect of the intercession to come. For of that cōdition he made intercession before, that, hauing accomplished his sacrifice on earth, he should present himselfe for euer a Mediatour in the celestial Sanctuarie. 2. That we might also ascend, and might be assured of our ascension. Ioh. 14.2. I wil prepare you a place. In my fathers house are manie dwelling places; that is, places to abide for euer: for hee speaketh of continuing. 3. That hee might send the holy Ghost, and by him gather, comfort, and defend his church from the Diuel vnto the worldes end. Iohn 16.7. If I goe not awaie, the comforter will not come vnto you. Obiection. Hee gaue the holie Ghost both before, and after his resurrection. Wherefore hee went not for that cause awaie, as to send the holie ghost. Aunswere. Hee had giuen him indeede before, but not in such plentifull manner as in the daie of Pentecost. Againe, that sending of the holy ghost, which was from the beginning of the world in the church, was done in respect of christ to come, who shoulde at length raigne in humane nature, and giue largelie and in aboundaunt manner the holie Ghost. Before his Ascension hee gaue him not in such plentie, because of the decree of God, who purposed to do both by man glorified: And the sending of the holy Ghost was the chiefe part of Christes glorie. Therefore it is said, As yet was not the holie ghost, that is, the woonderfull and plentifull sending of the holy Ghost, because Christ was not as yet glorified. 4. That he might promise for vs in the sight of God, that he would bring to passe, that we should no more offend.

4 What is the difference between christs Ascension & ours

Christs ascension and ours agree, Both in that it is to the same place, and in that also it is to be glorified. But they differ. 1. Because christ ascended by his owne power and vertue: wee not by our own, but by his. Ioh. 3.13. No man hath ascended into heauen (that is, by his owne proper vertue) but the Sonne of man. We shal ascend by and for him. John 14.2. J goe to prepare you a place. And Iohn 17.24. I wil that they which thou hast giuen me, be with mee euen where I am. 2. He ascended to be Head: We to be his members: Hee to glory agreeable for the Head: and we shall ascend to glory fit for members. He ascended to sit at the right hand of the Father; we, to sit indeede in his, and his Fathers throne, but that onely by participation; not in the same degree and dignity with him. Reuelat. 3.21. To him that ouercommeth, will I graunt to sit with me in my throne, euen as J ouercame, and sit with my Father in his throne. Christ therefore ascended as Heade of the Church: wee shal ascend as members of this Head, that we maie be partakers of his glory. 3. Christs ascension was the cause of our ascēsion, but it is not so of the contrarie. 4. Whole christ ascended, but not the whole of christ. Because hee ascended as touching his humane nature onely, and not as touching his diuine, which also is on earth: But the whole of vs shall ascend, because wee haue onely a finite nature: and that but one.

5 What are the fruits of christs ascension

The chiefe fruites of christes ascension are: First, His Intercession, which signifieth, 1. The perpetual vertue and strength of christes Sacrifice. 2. Both wils in christ, both humane and diuine, propitious and fauourable vnto vs, whereby he will that for his Sacrifice we be receiued of his Father. 3. The Assent of his Father approuing this his Sonnes will, and accepting of the value of his sacrifice as a ransome for our sins: and as the Father receiueth vs, so doth he also. Obiection. But before christes ascension, yea before his comming, there was intercession. Answ. That depended of this, that is, it was made in respect of this intercession to come, as also the whole receiuing into fauour from the beginning of the woorlde. For hee, our Mediatour, made intercession before with this condition, that he accomplishing his sacrifice should appeare for euer in the heauenly Sanctuarie. Heb. 6.57. Thou art a Priest for euer according to the order of Melchisedech. And further, that intercession in the olde Testament was not such, as it is now in Heauen. For nowe hee wil haue vs receiued for his ransome already paied, which then was afterwards to be paied.

The second fruite is, our glorification or ascension: For seeing Christ our head is ascended, we are certaine that wee also shal ascend into heauen, as beeing his members. John 14.2. I goe to prepare a place for you. And though I goe to prepare a place for you, J will come againe and receiue you vnto my selfe, that where I am, there maie ye be also. Obiection. But Elias and Enoch ascended before christ. Therefore christ is not by his ascension the cause of our ascension. Aunswere. They ascended in respect of Christes ascension, which was to come. Christes ascension and glorification is the cause and example of our ascension and glorification, because except he were glorified, wee should not bee glorified. For the Father hath decreed to giue vs all thinges by the Messias, and hath put all thinges in his hands. And how should Christ haue giuen vs a kingdome, except himselfe first, as beeing the first borne, had taken possession thereof? But for this cause also he ascended into heauen, that hee might there raign. Therefore hee wil translate his citizens thither. And seeing we are his members, and he, our head, is already ascended, and glorified: Therefore shall wee also ascend, and bee glorified. John 12.26. Where J am, there shall also my seruaunt bee. And Iohn 14.3. J wil receiue you vnto my selfe, that where J am, there maie yee be also.

The third fruite is, The sending of the holie ghost, by whome he gathereth, comforteth, and defendeth his church to the worldes end. Hee was giuen also to the godlie which were vnder the Lawe, before Christs ascension and comming. But that was. 1. Jn respect of this ascension and glorification of christ, which was then to come, and whereof that sending and powring out of the holie Ghost is not a fruit onely, but also a part: and so in respect also of this sending, which was nowe after Christes ascension accomplished, the holie Ghost was giuen vnto the godlie in the olde Testament. 2. Now after christes glorification it was giuen more aboundantlie, as in the daie of Pentecost. That which also was foretolde. Act. 2.17. And it shal be in the last daies, saith god, I wil powre out of my spirit vpō al flesh. Now, that christ did not powre out the holie Ghost in such plentie before his ascension, that befel only, as before was said, in respect of the decree of God. For God woulde that the holy Ghost should be giuen by the Messias, as well man as God: wherefore man also was to be glorified, who shoulde do this. John 16.7. Jt is expedient for you that J goe awaie: for if J go not away the comforter wil not come vnto you.

There are other fruites also of Christes ascension. For 1. it is a testimonie, that our sinnes are fully pardoned vs who doe beleeue. For except he had suffered the punishment for sinnes, hee coulde not haue entred into the throne of God: For where sinne is, there is death also. John 16.10. Hee shall reproue the world of righteousnes, because J goe to my father. 2. Jt is a testimonie that christ is indeede conquerour of death, sin, and the Diuell. 3. Jt is a testimonie, that we shal neuer be left destitute of comfort: because hee therefore ascended, to send the holy Ghost, John 16.7 Jf J go not awaie, the comforter wil not come. Ephes. 4.8. When he ascended vp on high, hee led captiuitie captiue, and gaue giftes vnto men 4. Jt is a testimonie that christ wil for euer defend vs, because we know that our head is a glorious head, and placed aboue al principalities.