The Sum of Christian Religion 2, Part 2 · Subpart 24
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 vntounto, 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 vntounto 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 vntounto 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 vsus 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 vsus. 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 hauehave thereof. Secondly, in reſpect of the inchoation or beginning which we hauehave 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 hauehave vsus 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 vponupon him, and that ſo Idolatrie might be auoided. That we might know our dwelling place into which chriſt wil bring vsus, 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 vntounto, to Gods right hande, where hee now is, and whence hee ſhall come to iudgement. Act. 1.11. Hee ſhal ſo come, as yee hauehave 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 onelyonly, & 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 hauehave 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 hauehave 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 vsus. 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 hauehave deſcended, that is, to hauehave 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 hauehave bin don, if he had bin in body eueryevery 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 p…ace. For the higheſt or fardeſt heauen i… not in any place, neither yet is it eueryevery-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 hauehave me alwaies. Ioh. 16.7. If J go not away, the comforter will not come vntounto 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 eueryevery 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 eueryevery-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 eueryevery-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 i… 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 cō tradiction. 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 vntounto 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 vntounto 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 hauehave 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 vntounto 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 Ieſus 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 onelyonly, but vsus 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 hauehave 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 vsus vntounto the end of the woorlde. Aunſwere. Hee is with vsus 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 vntounto the God-head. In like manner he ſaith before his paſſion, when as yet hee conuerſed on earth with his Diſciples, Iohn. 14.23. J and my Father will come vntounto 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 vsus, ſo is hee: otherwiſe wee might reaſon alſo thus, J go awaie, ſaith Chriſt: Therefore he is not at all with vsus. But it is attributed improperly to his other nature, namely to his humanitie, that he abideth with vsus, 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 vsus 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 vsus. Firſt, he is preſent with vsus 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 louelove, becauſe he loueth vsus, and we him, ſo that he doth not forget vsus. Fourthly, he is preſent with vsus 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 vsus and in him, who ioyneth and knitteth vsus vntounto him. Fiftlie, hee is ſaid to bee preſent with vsus in reſpect of that hope, which wee hauehave of our conſummatiō, that is, that certain hope which we hauehave of comming vntounto him.
3 Wherefore chriſt aſcended into Heauen.
CHRIST aſcended, firſt, for his owne and his Fathers glorie. For, 1. He was to hauehave 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 hauehave bin done in earth.
Secondly, Hee aſcended in reſpect of vsus, and that for foure cauſes. 1. That hee might gloriouſly make interceſſion for vsus, 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 vsus, and ſo by making interceſſion for vsus, he ſhould apply his benefites and the merites of his death vntounto vsus: vntounto 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 vsus 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 vntounto the worldes end. Iohn 16.7. If I goe not awaie, the comforter will not come vntounto 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 giuegive 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 vsus 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. Iohn 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 onelyonly 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 onelyonly, and not as touching his diuine, which alſo is on earth: But the whole of vsus ſhall aſcend, becauſe wee hauehave onelyonly 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 vntounto vsus, 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 vsus, 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 hauehave vsus 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. Iohn 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 vntounto 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 giuegive vsus all thinges by the Meſſias, and hath put all thinges in his hands. And how ſhould Chriſt hauehave giuen vsus 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. Iohn 12.26. Where J am, there ſhall alſo my ſeruaunt bee. And Iohn 14.3. J wil receiue you vntounto 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 vnderunder 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 onelyonly, but alſo a part: and ſo in reſpect alſo of this ſending, which was no…e after Chriſtes aſcenſion accompliſhed, the holie Ghoſt was giuen vntounto 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 vntounto you.
There are other fruites alſo of Chriſtes aſcenſion. For 1. it is a teſtimonie, that our ſinnes are fully pardoned vsus who doe beleeue. For except he had ſuffered the puniſhment for ſinnes, hee coulde not hauehave 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 vntounto men 4. Jt is a teſtimonie that chriſt wil for euer defend vsus, becauſe we know that our head is a glorious head, and placed aboue al principalities.