Seuen goulden candlestickes houlding the seauen greatest lights of Christian religion shewing vnto all men what they should beleeue, & how they ought to walke in this life, that they may attayne vnto eternall life. By Gr: Williams Doctor of Divinity

* 1.1BRANCH. I.

CHAP. I. Of foure sorts of ascenders, and how each one of them ascendeth.

TOuching the first, that is, the Ascention of Christ, I will by Gods helpe handle it two wayes:

First, by way of explication of the words;

Secondly, by way of application of the same vnto our selues.

And in the first respect we must consider these three points.

• * 1.21. The person Ascending, who he is.
• 2. The Action or Motion of the person, going vp.
• 3. The Place, where he is gone, on high.

Thou art gone vp on high.

* 1.3First, For the person ascending, the Psalmist saith in the se∣cond person, ascendisti in altum, caepisti captiuitatem, accepi∣sti dona Be-Adam; Thou art gone vp on high, thou hast taken capti∣uity, and thou hast receiued gifts for the sonnes of Adam; And the Apostle here in the 3. person, saith, When he ascended vp on high he led captiuity captiue, et dedit dona, and he gaue gifts vnto men.

Who is that thou, or this he? who is this King of glory, that hath ascended vp on high? and what a strange thing is this, to find such difference in the Scriptures?* 1.4 he receiued gifts, saith the Prophet; he gaue gifts, saith the Apostle. Haud bene conueniunt.

We may say with Nicodemus, How can these things be? for the difference betwixt the Prophets saying, he receiued gifts, and the Apostles saying, he gaue gifts, I shall reconcile it hereafter, when I shall come to speake of the 3. point, i. e. the bounty of the Mes∣sias: and therefore it resteth now that we should discusse onely of the person, who he is that is here meant to haue ascended; for Bonauenture saith, that there be foure sorts of ascenders.

• 1. Angels.* 1.5
• 2. Diuels.
• 3. Men, both good and bad.
• 4. The God and Man Christ Iesus.

First,* 1.6 Iacob saw the Angels ascending and descending vpon a ladder, whose foot was on earth, and the toppe thereof reached vnto heauen, carrying vp our prayers and supplications, and pre∣senting them vnto God, as Raphael did the prayers of Tobias, and bringing vnto vs the gifts and graces of God, as Gabriel did the Message of saluation vnto the blessed Virgin; not in respect of any office of Mediatorship, that they should execute betwixt God and Man, but in respect of that seruice which they are to doe vnto man, at the command of God; and therefore they are said to ascend and descend along the ladder; that is, through Iesus Christ, for he is that ladder by whom we ascend and clime vp to God, and through whom we receiue all blessings from God: He is the Way, the Truth, and the Life;* 1.7 the two sides of this ladder are his two natures, the staues are the proprieties of each nature, and the knitting of them together is that indissoluble vni∣on of these two natures in the vnity of his Person.

Now when Iacob saw this vision of Angels ascending and descending vpon this ladder, dormiuit supra lapidem;* 1.8 it is not said that he laid his hard head vpon a soft pillow, but that hee laid his tender head (for he was but a young man, and as yet ne∣uer vsed to any hardnesse) vpon a hard stone; to signifie vn∣to vs, that not those which lay their hard hearts, and stiffe neckes vpon beds of downe, and lie wallowing in all the plea∣sures of this world; but those rather which sleepe in sorrow and griefe for their sinnes, and lie vpon the hard and rough stone of true repentance, spending their time with Iohn Baptist in austere conuersation, shall see the Angels of God descending downe to comfort them, and ascending vp to carry their soules like Lazarus into Abrahams bosome.

Secondly, Satan said in his heart,* 1.9 I will exalt my selfe aboue the skies, and I will be like vnto the most highest: and of this fastidious and proud ascender, Rupertus Tuicensis writeth excellently and largely in his bookes De victoria verbi Dei,* 1.10 and Saint Bernard saith, that this wicked spirit doth emulate and imitate those

heauenly Angels, but most lewdly: quia ascendit studio vanita∣tis,* 1.11 descendit liuore malignitatis, because he ascendeth in a vaine desire of dignity to bee equall with God, and hee descendeth with an odious heart full of wrath and malignity to destroy sil∣ly men: & sic mendax ascentio, & crudelis descentio est, and so his ascending is but a lying vanity, and his descending a cruell indignity:* 1.12 or else as Saint Gregory saith, they are said to as∣cend and descend, quia ad expugnanda al••a, per caeleste deside∣rium corda subuenire, & de innocentis vitae sublimitate nos deponere appetunt, because they seeke to ouertop the Saints of God, and to deiect their desires from the sublimity of heauenly things, and to bring downe their hearts and affections to bee fixed on the things of this base and wretched world: and therefore, pro inani suo ascensu tam immane praecipitium sortitus est, for such vaine ascending he hath obtained a most fearefull tumbling of himselfe into the bottomlesse pit of hell; Such is the reward of pride. But seeing their ascending and descending is to sub∣uert vs, and to cast vs downe to hell, wee ought to bee very thank••full vnto him (i. e. Iesus Christ) at whose command the good Angels doe ascend and descend, and continually attend vpon vs,* 1.13 to defend vs from them, (as Saint Bernard saith,) and to preserue vs in all our wayes, that we hurt not our foot against a stone.

Thirdly, men are said to ascend, and that both the good and the bad.

* 1.14First, ascendere malos, est de malo ad peius proficere, the wic∣ked are said to ascend when they grow worse and worse, and goe on from one wickednesse to another, vntill they come to the height of all impiety:* 1.15 so the children of the first age after the flood, swelling vp with pride, did lift vp their hearts on high, and would build them a tower, whose top might reach to heauen;* 1.16 so the King of Babell said, I will ascend into heauen, and exalt my throne aboue the starres of God; so the King of Tirus said, I am a God, and sit in the seat of God in the midst of the sea; so will that man of sinne, that child of perdition (whensoe∣uer he commeth) sit in the Temple of God as God, and shew him∣selfe that he is God, if not directly by verball profession, yet apparantly by reall vsurpation, when hee shall vndertake to

forgiue all sinnes, to binde all consciences, to dispence with all lawes, to dispose of all kingdomes, to command all Angels, and solely to open and shut heauen and hell at his pleasure; and so doe all the children of pride, ascend vp on high to the very height of all sinne; and this sinne makes them like vnto Lu∣cifer the King of pride: and as the Poet saith,

Matrona incedit census induta nepotum.* 1.17

It makes many a father and mother to weare their childrens portions vpon their backes; it makes many a woman not with Eue to hide their shame, but with Iesabell to hide their faces, which should be their glory, vnder shamefull complexions of their owne composure, so that God himselfe, if hee did not know their hearts, might hardly know those vailed faces.

Nec tamen admiror, si vobis cura placendi, Cum videant comptos secula nostra viros;

And it makes not onely women to deny themselues and their age to please men, but it maketh men also to deny their sexe almost, to please women, and to spend more time in pow∣dering their haires and perfuming themselues, then they doe in the seruice of God, or of the Common-wealth, and German-like to goe in all attires, vnlike to men: yea this sinne, as it made the inhabitants of heauen, to become the citizens of hell; so it maketh many a Saint to become a Deuill, and of the sons of God to become sonnes of Beliall: for as the Poet saith of beautifull persons,

Fastus inest pulchris sequitur{que} superbia formam.

You shall hardly finde a faire man or woman that is not proud; so I may as truly say,

Fastus inest iustis sequitur{que} superbia sanctos.

There be not many Saints, but we may feare they are a little proud of their sanctitie; for in our best goodnesse, if we be not carefully watchfull ouer our owne soules, Satan will seeke to make vs doat in admiration of our owne worth, and then presently he will stirre vs vp to proceed to the extenuation of o∣thers, and to say with the Pharisee,* 1.18 I thanke God I am not as o∣ther men, or as this Publicane. And of all ascenders and lifters vp of themselues, there is none so bad as these; for as no deuill to

the holy deuill, when he transformeth himselfe into an Angell of light; so no pride like this, to be proud of grace; and the deuill reioyceth as much to make a Saint proud, as to make a prophane man wicked.

* 1.19And therefore as our Sauiour saith vnto the Iewes, When you see the abomination of desolation standing in the holy place, then flie to the mountaines; euen so, when you perceiue in your selues the least conceit of your owne worth and goodnesse, then doe you presently feare this lifting vp, and flie to the moun∣taine of heauen for grace, to escape the desolation of such high conceits: for as Orpheus had his wife Euridice granted him out of hell, vpon condition that he should not looke vpon her vn∣till he had passed out of the confines of hell. But,

Flexit amans oculos, & protinus illae relapsa est;

He was so farre in loue with her, that he could n••t containe from looking backe, and so she was presently taken backe a∣gaine: euen so, if we, Narcissus-like, stand gazing vpon our owne worthinesse, wee shall finde our best deedes but like the apples of Sodom, externally splendide and faire to the eyes, but being handled by God, or throughly tried by the touch∣stone of Gods Law, we should finde them hollowly defectiue, and euery way impure in his sight.

Indeed it is Satans vsuall course, either to hinder vs to doe well, and to cause vs not to fast, not to pray, not to giue almes, not to doe good, or else if wee doe them, to doe them that we may be seene of men, and to be proud of them; hee will be sure to thrust at euery side, and to thrust sore at vs, that we may fall: but we must carefully watch him in all his assayes, and especially in this,* 1.20 because as Optatus saith, Meliora inuenta sunt peccata cum humilitate, quam innocentia cum superbia; it is better for a man to sinne and be humbled, then to be voyd of sinne, i. e. of all the vsuall sinnes of the world, and to be proud of his innocency.

And thus you see how the wicked doe ascend in pride, and as Claudian saith,

* 1.21— tolluntur in altum vt lapsu grauiore ruant.—

They are lifted vp on high, to haue the greater fall: and

therefore, perniciosa haec ascentio, imo magis descentio est, à Ieru∣salem in Iericho, this is a most dangerous ascention, nay rather descention from Ierusalem to Iericho, to fall among theeues, and to be robbed and spoyled of all that we haue; for these haue not the siluer wings of a Doue, but the waxen wings of Ica∣rus to helpe them to ascend, and they are not exalted vp by God, because they are not humble and meeke; but they are lifted vp by the deuill, because they grow great without good∣nesse; and therefore as Icarus, (Icaria•• nomine fecit aquas) fell downe and was drowned, so will the deuill bring downe the high lookes of the proud: for as the Iacke-daw takes vp a nut in her bill, and flying on high, lets it fall on a rocke for to breake it, or as the Eagle deales with the Oister and Tortoise in like mann••r, (by which meanes Aescilus died,* 1.22 as Ʋalerius Maxi∣mus saith, because the Eagle seeing his bald head, while in an open place he made his oration vnto his auditors, thought it was a stone, and therfore letting fall the Tortoise out of her bill, that so falling vpon a stone the shell might be broken, it fell vpon his head and killed him;) so the deuill deales with these men, he lifts them vp as hee did Simon Magus, to make them flie in the aire and then, as he did to the said Magus, he throwes them downe to breake their neckes; and therefore it had beene good for many they had neuer beene thus lifted vp.

It is reported of one Gaufredus Monachus Clarevallensis,* 1.23 that hauing refused a Bishopricke in his life time, he appeared after his death vnto his chamber-fellow, and said that hee did well in refusing that Bishopricke which his friends would haue had him to accept: quia si in numero Episcoporum fuisset, in nu∣mero damnatorum esset, because that if he had been of the num∣ber of the Bishops, he should now haue beene of the number of the damned, not that all Bishops must be damned, God for∣bid, there haue beene and there are many of them exceeding good, learned, painefull, and vpright men, (though I must vnfainedly confesse, I haue seene some, not as I would wish;) but that if hee had aspired to that dignity, by that vnlawfull meanes as (it is most likely) it was offered him; for otherwise it had beene most lawfull for him, both to desire it, and to ac∣cept it; for hee that desireth the office of a Bishop, desireth a

good worke, saith the Apostle: or though he might lawfully haue attained vnto it, yet if hee finding himselfe, though fit enough to be a Monke, yet vnfit to be a Bishop, had accepted the same, then certainely it must needes haue followed, that if more mercy were not shewed then hee deserued, hee must needes bee in the number of the damned: and it would bee well for many, if they did not rise to fall; for of such ascen∣ders,* 1.24 Bonauenture saith, that quantum ascenderunt per ambitio∣nem in mundo, tantum descendent per damnationem in inferno; by how much the higher they haue ascenbed by their ambiti∣on in the world, by so much the greater shall be their damna∣tion in hell: and so of these the Prophet Dauid saith, in a my∣sticall sense, though literally I confesse it spoken of sea-faring men, quod ascendunt vs{que} ad Coelum, & descendunt vs{que} ad Abyssos; that they are lifted vp to the Heauens, and downe againe they fall into the bottomelesse pit: but they doe not descend in the same manner as they ascend, for they doe ascend most willing∣ly, but they shall bee cast downe most violently into that place of vtter darkenesse;* 1.25 Thou foole, this night they shall take away thy soule from thee; euen as a Sergeant doth a prisoner into his goale against his will: and they doe ascend by degrees, by lit∣tle and little, and by the space of forty, fifty, or sixty yeeres, but they shall suddenly fall away, like the lightening whereof our Sauiour speaketh, I saw Satan as a lightening falling downe from heauen; i. e. suddenly and fearefully they shall fall to ruine: Diabolus ita{que} & homo,* 1.26 & homo, vter{que} ascendere voluit, sed praepostere, hic ad scientiam, ille ad potentiam, ambo ad superbiam, and so both the Deuill and wicked men would each of them ascend, but preposterously; men to bee wise, the deuill to bee great, and both to be proud saith Saint Bernard; for which they shall both fall downe to hell.

* 1.27Secondly, good men doe ascend aswell as the euill and wic∣ked; and though they doe not ascend after the same manner, yet they doe it the same way, (saith Saint Bernard) as the wic∣ked doe;* 1.28 because as the same way leadeth vnto the city, as go∣eth from the city, and by the same doore wee enter into the house, as we goe out of the house; so if we would returne vn∣to the truth, and ascend vp into heauen, wee neede not seeke

any other new way, but by which we haue descended and fallen downe from heauen, we must ascend and climbe vp into hea∣uen; and as Cacus dragged his cattell backewards into his caue, so we, vestigia retrorsum, must retire backe by the same steps as we haue proceeded forward; but you know wee fell by pride, we would be like God,* 1.29 and therefore we must ascend by humility, wee must know our selues to bee nothing, and worth nothing, this is the way, and there is none other but this; qui aliter vadit, cadit potius quam ascendit, and hee that would by any other way ascend vp to heauen, hee doth surely fall from heauen; because it was enacted by the eternall Law of the God of heauen, that euery one which exalteth himselfe, shall be humbled,* 1.30 and hee that humbleth himselfe, shall be exalted: And therefore Christ, hauing not as he was God, any way whereby he might ascend, because nothing is higher then God, and God cannot be higher then he is, by his humiliation and descention he found how to ascend; for comming to bee incarnate, and to suffer death, that we should not suffer eternall death; therefore God exalted him, and gaue him a name aboue all other names; to teach vs, that by humility onely wee may ascend to eternall felicity: Goe thou and doe thou likewise, humble thy selfe, if thou woul∣dest bee exalted into heauen, and because thine humility is full of pride, lay hold vpon the humility of Iesus Christ, for that is onely perfect; and therefore it is that only that can bring thee to perfection.

Fourthly, we reade, that Christ ascended and was lifted vp;* 1.31 and that as we finde three speciall times:

• 1. vpon the Crosse, when the Iewes insulted ouer him.
• 2. from his Graue, when the Deuils trembled at it.
• 3. into Heauen, when all the hoste of heauen reioyced at it,

and said; Lift vp your heads, O yee gates, and bee yee lifted vp yee euerlasting doores, that the King of glory may come in; for this is hee that hath troden the wine-fat alone, and is worthy of all glory and honour for euermore.

And so you see how many sorts there be of ascenders; and you see, I thinke, how fearefull is the ascention of Satan and of wicked men:* 1.32 and how glorious is the ascention of the Saints. And we finde that as S. Bernard saith, omnes cupidi sumus

ascentionis, exaltationem concupiscimus omnes; we all desire to be exalted, wee all would faine bee lifted vp to heauen; but who shall teach vs the way thither, lest wee should bee seduced by him that fell from thence, and so seeking to ascend vp into hea∣uen, we should fearefully fall downe into hell? Who (saith Saint Bernard) but he,* 1.33 of whom it is written that he ascended vp on high, that ascended vp aboue all heauens? we must learne the way of him if wee would ascend to heauen; for hee came downe from heauen, and he is gone vp into heauen, and now he sitteth in heauen vpon the right hand of God.

CHAP. II. That Iesus Christ the Sonne of God, is hee that is meant by the Prophet Dauid and Saint Paul, to haue ascended vpon high.

[Quest.] BVt who is he, of whom it is written, that hee ascended vp on high? for many ascend as you heare, but which is he that is here meant? I confesse the 68. Psalme,* 1.34 wherein these words are first written, is literally to be vnderstood, not of any triumph for the slaughter of the hoste of Senacherib, which was done in the time of King Hezekias (as the Iewes doe most fabulously dreame) when the very Title of this Psalme, that ascribeth it vnto Dauid, doth sufficiently confute this vanity; nor yet for any of the victories of Dauid, which he obtained against his bordering enemies, the Ammonites,* 1.35 the Moabites, the Idumeans, and the Phili∣stines, (as some would haue it;) but of that great and glorious pompe, which was then done and shewed, when King Da∣uid with great ioy and triumph did bring the Arke of the Co∣uenant into the hill of Sion; and therefore these words, thou art gone vpon high,* 1.36 doe signifie that the Arke which formerly had layne in an obscure place, & was transported from one place to another, was now ascended and seated in a most illustrious and conspicuous place, euen in the Kingly pallace; and these

words, thou hast led captiuitie captiue, to signifie those enemies which formerly had spoiled and wasted diuers Countreyes; but now being vanquished by King Dauid, were led captiue in this triumph, (for so it was the manner of those times, as Plutarch doth excellently declare in the life of Paulus Aemili∣us;) and the other words, thou hast receiued gifts for men,* 1.37 doe signifie those spoyles that were freely offered for conditions of peace, and were triumphantly carried about in this pompous showe, for the greater solemnitie of the same; and then, (as the manner was among the chiefftaines, when they triumphed, Bellica laudatis dona dedisse viris, to bestow warlike gifts vpon worthie men) were bestowed on seuerall men, in seuerall manner, as Sigonius sheweth;* 1.38 Yet I say that mystically this Psalme is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a tryumphall song, penned by King Dauid, vpon the foresight of Iesus Christ arising from the dead, and with great ioy and triumph ascending vp into Heauen;* 1.39 and thence sending his holy spirit vnto his Apostles, and Disciples; and, hauing ouercome all his enimies, collecting by the ministerie of his Preachers, his Church and chosen seruants together, and so guiding and defending them heere in this life, vntill he doth receaue them into eternall glorie: for so the authoritie of Saint Paul interpreting them, and all other Diuines with one con∣sent doth compell vs to vnderstand them, and to know that that pompous shew and tryumph of King Dauid, was but the praeludium and type of this triumph of our Sauiour Christ, whereof the Apostle speaketh in this place; and it was an vsuall thing for the Prophet Dauid, in all his chiefest and most glori∣ous acts, so to behold the Proto-type, that is, the Messias, whose type he knew he was, and so to accommodate all his actions vnto what the Messias should doe, that all men might perceiue these things to be done, not through any humane inuention,* 1.40 but as he was moued and guided by the inward inspiration of Gods spirit, and that for the instruction and edification of the whole Church, when by these outward perspicuous acts of Dauid, as by certaine visible lectures, all men might see, and reade those things that should be done by Iesus Christ: And therfore I say, that the person prophesied of, by King Dauid, and here spoken of, by Saint Paul to haue ascended vp on high, is our

Lord and Sauiour Iesus Christ, who hauing vanquished and ouercome sinne, death, Hell, and all our enemies, did most gloriously ascend vp to Heauen in the presence of all his Apostles and Disciples, and thence sent the holy Ghost to reple∣nish and fill their hearts with all spirituall gifts and graces: and this will more fully appeare vnto vs out of the second point, which is the action or the motion of this person, set downe in the word ascendit, when hee ascended vp on high.

CHAP. II. A fuller declaration of the person ascending, and of the time, place, and manner of his ascention.

* 1.41YOV haue heard of the person ascending, who he is, Iesus Christ: we are now to consider of his ascention, out of this word ascendit, when hee ascended vp on high: but first we must obserue, that our Apostle out of this Word, he ascended, doth collect both the humiliation and the exal∣tation of Christ.

* 1.42First, his humiliation in the 9. v for that he saith, he ascended, what is it but that hee descended first into the lower parts of the earth? wherein the Apostle would haue Dauid, when hee fore∣spake of the glorification and the ascention of Christ into Heauen, to haue foreseene his humiliation and descention from Heauen to bee incarnate and made man.

* 1.43Secondly, his exaltation in the tenth verse, hee that descended is the same also that ascended farre aboue all heauens: for these two verses are read by a parenthesis, and are added by the Apo∣stle, for the fuller explication of those hidden mysteries, that are included in the word he ascended.

First, touching the descention, the Apostle setteth downe two things,

• 1. The descent it selfe, that he descended.
• 2. The extent of his descent, into the lower parts of the earth.

The first sheweth vs that hee was first in Heauen,* 1.44 i. e. accor∣ding to his God-head, or else he could neuer haue descended out of Heauen, and that he descended to be incarnate and m••de man before the man Christ could ascend vp into Heauen; and there∣fore the Prophet Dauid fore-seeing the ascention of the man Christ, must needs foresee the humiliation of the Sonne of God to be made man.

The second is a point more controuerted: for first, some doe expound the lower parts of the earth, to signifie his mothers wombe, because the descent of the Sonne of God, is nothing else but his incarnation, and that was done in his mothers wombe; and because the Prophet Dauid vseth the like saying of himself, I was formed beneath in the earth, i. e. in my mothers wombe;* 1.45 se∣condly, others will haue this phrase to signifie his abode & con∣uersation here among men; thirdly, others will haue it to sig∣nifie the state and condition of the dead, as if the comparison were made betwixt those parts of the earth, wherein the liuing doe inhabit, and that place wherein the dead are buried; and so they doe expound that place of Esayas, that hee was cut off from the land of the liuing, and so cast into the land of the dead,* 1.46 which they say, the Apostle vnderstandeth by the lower parts of the earth: and, fourthly, others say, that he descended into the place of the damned, not to suffer,* 1.47 because that was finished on the Crosse, nor to fetch any Fathers out of Lymbe, but to signifie and to shew, not onely by words, but also by presence, that seing by his death and Passion, the wrath of God was appeased, Satan was to haue no more power ouer the Elect, which hee held captiue, that he was now made Lord of all, and that all power was giuen vnto him, and a name aboue all other names;* 1.48 and not onely to declare the same vnto them, but also to subdue them, and to spoyle principalities and powers; and as my Text saith, to leade captiuitie captiue: And this is the exposition of most of the anci∣ent Fathers; for mine owne part I am of Zanchius minde,* 1.49 that in the word descendit, all these foure expositions may bee com∣prehended because he descended, into his mothers wombe, to be conuersant here among men, into his graue, and into Hell; and our very Creede expresseth all these foure; he was conceaued by the holy Ghost, i. e. in his mothers wombe, there is the first; hee

was borne of the Virgin Marie, and hee suffered vnder Pontius Pilate, there is the second; he was dead & buried, there is the third; and he descended into Hell, there is the fourth; and these be the foure degrees of his humiliation:* 1.50 and this the Apostle seemeth plainely to vnderstand by the antithesis, by the coherence, and by the scope of the words; because hee saith, that hee ascended to the highest part of Heauen, and therefore this also that he descen∣ded into the lower parts of the earth, is literally to bee vnderstood, that he descended into Hell; because no place of the earth, is lower then Hell.

Secondly, Touching the exaltation of Christ, Saint Paul set∣teth downe two things,

• 1. He describeth the Person ascending, he which descended.
• 2. He expresseth the action, he ascended.

* 1.51First, he saith, that it is he which descended that hath ascended, i. e. he which was made man, which suffered & was buried, he as∣cended; and who is he, but God the Sonne, the second Person of the Trinitie? for so our Sauiour saith, I went forth from the Fa∣ther, and I came into the world, and againe, I leaue the world, and I goe to the Father; and therfore it is the very self same Son of God, and none other, which both descended and ascended.

And so by these few words, we finde two great heresies quite ouerthrowne; first, of them which say, hee brought his body from Heauen, because the Apostle doth not say, he which as∣cended descended (though this be true, being truely vnderstood) for he ascended God and Man, which so, did not descend, but as God alone; therefore he saith, he which descended, he ascended; secondly, hereby is ouerthrowne the heresie of Nestorius, which said, our Sauiour consisteth of two persons; for, if he which des∣cended is the very same that ascended, then it is apparant that by his descention,* 1.52 i. e. by the assumption of our nature, hee is no other person then he was before; but still remaineth one and the selfe same person, and that the humane nature doth adde no∣thing vnto the Sonne of God, for the constituting or perfecting of his person; for otherwise he that ascended had bin another, and not the same which descended; for hee had descended a simple person, and ascended compounded, hee had descended an imper∣fect person, and ascended perfect, which is most hereticall either

to say or think: And this is the cause, why we affirme that the person of Christ cannot be said to bee compounded of two na∣tures, tanquam ex partibus, as of two parts,* 1.53 but as hee was before the assuming of our nature, so also now hee is still a most sim∣ple and a most perfect person, bearing our nature, as on ••••areth on his garment, but neuer to put it off againe, because it is assu∣med into the vnitie of his person: and so Saint Augustine saith, that Christ descended like a naked man, and when he ascended, he ascended the same person, but clothed with our flesh: and therefore, as he is not another man that taketh on a garment, so the Sonne of God is not another person, because he tooke vpon him the garment of our flesh: and if the humane nature assumed, did neither change, nor perfect, nor compound the person of the Sonne of God, because he which descended, is the very same that ascended and none other, then by the same reason it cannot be said, that Christ tooke man vpon him, i. e. a humane person, as Nestorius taught.

But therefore he vnderstood not the same,* 1.54 because on the one side hee held that true philosophicall principle, that the actions are of the persons, and not of the natures; and on the other side, he held another principle (which is also true, if it be truely vnderstood) that of contrary effects there must bee contrary effici∣ent causes: and hee saw that in Christ there were diuers and contrary actions; and therefore he did thence conclude, that in Christ there must needs be diuers persons, whereof the one should be passible and the other impassible; and so he made that hee which descended was not the same, but another that ascended; for he considered not, quod idem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, potest diuersa & pug∣nantia op••rari secundam diuersas in eo naturas, that the same sub∣sistent or person may worke diuers and contrarie acts, in respect of the diuers natures that are in it; as a man according to his soule doth vnderstand, and according to his body hee doth not vnderstand, in respect of his soule he is immortall, and in respect of his body hee is mortall; and so through his ignorance hee hath abused these true philosophicall principles (being truely vn∣derstood) to denie the truth of the Scriptures, and to wrong the person of the Sonne of God; but the Fathers truely explai∣ning the sayd principles, did confute his error and confirme this

truth, that he which descended, is the very same that ascended, and none other.

But from hence it is apparant, that the word descendit, is not to be taken in the same sence, as the word ascendit; for hee des∣cended as God, and God filleth all places; and therefore it is not phisically to be vnderstood, of any locall descent; but for his ex∣inination and the assumption of our flesh: but hee ascended as God and Man; and therefore must phisically be vnderstood of a locall ascent; and whole Christ is said to ascend, by reason of the communication of the properties and the vnion of both natures into one person.

* 1.55Secondly, Saint Paul hauing thus fully described, and shewed the person ascending, i. e. he that descended, expresseth the verie acte or motion, in this word ascendit, hee ascended vp on high: touching which, wee must consider these three especiall points,

• 1. The time of his ascention:
• 2. The place of his ascention:
• 3. The manner of his ascention:

All which are fully shewed by Saint Luke in the first of the Acts.

* 1.56First, he saith, that hee shewed himselfe aliue after his Passion, by many infallible proofes, for the space of forty dayes: touching which number,* 1.57 why he remained on earth iust forty dayes, ma∣ny men haue collected many mysteries: Moses was in the Mount with God forty dayes; the children of Israel wande∣red in the wildernesse forty yeeres; Elias fasted forty dayes; Ni∣niue had time of repentance forty dayes; our Sauiour fasted forty dayes; and many other like examples might bee found of this iust period of forty dayes:* 1.58 and I will not here search into the reason of these things; he that will, let him looke into Bosquie∣rus, but I will onely note those two reasons, why he continu∣ed so long on earth after his resurrection, which Saint Luke set∣teth downe vnto vs:

First, to prooue the certanity of his resurrection; therefore he saith, th••t hee appeared vnto them.

Secondly, to instruct his Apostles, in faith, hope, charitie, and all other points concerning the Kingdome of God, as

Eusebius noteth; and the Euangelist plainely expresseth, saying,* 1.59 that he was seene of his Apostles forty dayes speaking of the things per∣tayning to the Kingdome of God.

But here we must obserue, that for this space of forty dayes, he was not with his Apostles and Disciples, after the same man∣ner as he was with them before his Passion; for that now hee was not continually conuersant with them, but did onely at some times appeare vnto them.

If then you demaund where he was for that space, while hee was not with his Disciples, whetherin the Wildernesse, as some doe thinke, or in the terrestriall Paradise, which Bellarmine af∣firmeth to remaine still though Pererius saith, it was quite abo∣lished by the deluge, or in what place he secluded himselfe, I will no wayes venter to determine: for I will alwayes hold that excellent rule of Prosper; Quae deus occulta esse voluit,* 1.60 non sunt scrutanda, quae autem manifesta fecit, non sunt negligenda, ne & in illis illicite curiosi & in his damnabiliter inueniamur ingrati; What God hath concealed, they are not to be searched, and what hee hath declared, they are not to be neglected; lest that in the former we shall be found to be vnlawfully curious, and in the latter most damnably carelesse.

Secondly, For the place from whence he ascended, it is said,* 1.61 that he went from Galilee to Bethanie, from Bethanie to Mount Oliuet, and from Mount Oliuet, vnto Heauen: Galilee signi∣fieth transmigration, and Bethanie is interpreted the House of obdience, to shew that as he descended by reason of our disobedi∣ence, to suffer for our sins, and to giue vs an example of obedi∣ence, thereby parare nos mansioni, to prepare vs for Heauen, so by reason of his most perfect obedience, in fulfilling all righte∣ousnesse, He ascended into Heauen; Parare mansionem nobis;* 1.62 to prepare a place for vs: or else Bethanie may signifie the House of affliction, to shew that by many afflictions and tribulati∣ons we must enter into the Kingdome of God. And he ascended from Mount Oliuet, because he would vse no miracle, while the strength of nature serued; and whosoeuer doth otherwise,* 1.63 tempteth God, rather then trust in God.

Thirdly, For the Manner, Bonauenture obserueth, that hee as∣cended.

First, Blessing his Apostles, as the Euangelist saith, While he bles∣sed them, he was parted from them; which is an exceeding com∣fort vnto vs the poore distressed Ministers of Iesus Christ; for though the world hate vs, and curse vs, and say all manner of euill against vs, yet behold Christ parting, left his blessing with vs, to defend vs against all their malice: And he blessed them with his hands lifted vp; to teach vs, that in our prayers we doe with Moses fight with God, we hold his hands, and suffer him not to strike vs with the sword of vengeance; and this is the Victo∣ry which ouercomes our God, euen our prayers; and to teach vs that when our mouth prayeth to God, we should likewise moue our hands to doe the workes of God; and further to teach vs that by this manner of praying with our hands spread and lifted vp,* 1.64 we should professe Christ crucified, as Prudentius saith.

Secondly, He was not suddenly snatcht from them, as Elias, nor secretly taken away, as Enoch was; Sed videntibus illis; but in the presence of them all, his Apostles and Disciples, he ascen∣ded vp to Heauen.

* 1.65Thirdly, That as he ascended, the cloudes receiued him out of their sight: to shew that he was the Lord of al•• his creatures; he had already trampled vpon the earth, walked vpon the Sea, vanquished Hell,* 1.66 and subdued all infernall things vnder his feet; and therefore now the cloudes receiued him, and the Hea∣uens are opened to make way for this King of glory to en∣ter in.

Fourthly, He ascended, in voce tubae, in the sound of a Trumpet, not on earth sounding Hosanna, but in Heauen crying Halelu∣iah: for God is gone vp with a merry noise, and the Lord with the sound of a trumpet,* 1.67 saith the Psalmist. So,

You haue heard how he went, and you shall see him comming after the same manner, saith the Angell.

First, With the sound of a trumpet, that shall raise the dead: and this great trumpet of God is the voyce of the Angels, a voyce fearefully crying, Surgite mortui, & venite ad iudicium; Arise ye dead and come vnto iudgement; a voyce that alwayes made Saint Hierome to quake and tremble, whatsoeuer ••ee was a doing.

Secondly, He shall come in the cloudes, and we shall be taken

vp into the cloudes;* 1.68 that as we see the cloudes protect vs from the heate of the Sunne; so we may be ouershadowed from the heate of the wrath of God, by that true cloude Iesus Christ.

Thirdly, He shall come, though vnlookt-for by the wicked, as a theefe in the night, yet so apparantly, that he shall be seene of all the world, and with a great company of Angels;* 1.69 Et cum mi∣libus sanctorum; and with thousands of his Saints, as the Apo∣stle saith, for the chariots of God are twenty thousands,* 1.70 euen thou∣sands of Angels, and the Lord shall be among them, as in the holy place of Sin••y.

Fourthly, he shall come with a blessing to reioyce the hearts of his Elect, when he shall say vnto them,* 1.71 Come ye blessed of my Father, receiue the Kingdome that was prepared for you, before the beginning of the world. And so much for the motion, or his ascen∣ding vp.

CHAP. IIII. The place into which Christ ascended.

THirdly, We are to consider, terminus ad quem, the place whether he ascended; Quò (inquit Au∣gustinus) nisi quô scimus,* 1.72 quô eum Iudaej non sunt secut••? Where is hee gone, but where wee know, and where the Iewes shall not be able to follow after? Quia in cruce exaltatum irrise∣runt, ideo in coelum ascendentem non viderunt; Because they moc∣ked him being nailed on the Crosse, therefore they saw him not when hee ascended vp to Heauen: and where is he gone, saith the Prophet Dauid, but on high? for, thou art gone vp on high, that is, aboue all Heauens, saith the Apostle.

And therefore by this one little sentence, we find three dam∣nable Heresies brought to death.

First, Of them which said his body vanished in the aire,* 1.73 be∣fore he ascended into Heauen: for he ascended aboue all heauens.

Secondly, Of them that said he ascended into the Orbe and Circle of the Sunne, because it is said, in solem posuit tabernacu∣lum

suum:* 1.74 He hath set his Tabernacle in the Sunne; which was the opinion of the Hermians, and the Passionists, as both Nazi∣anzen and Saint Augustine doe affirme; for here wee see, hee is gone aboue all Heauens: and therefore aboue the Orbe of the Sunne, and they mistake that place of the Psalmist, which is, in them hath he set a Tabernacle for the Sunne, and not, he hath set his Tabernacle in the Sunne.

Thirdly, Of them which teach an vbiquitary Heauen, be∣cause he is ascended aboue such Heauens.

* 1.75But then it may be obiected, that if he be ascended aboue all Heauens, then is he in no certaine place, because (as Aristotle saith) Beyond Heauen,* 1.76 there is no place.

* 1.77I answere, that the Scripture maketh mention of three Hea∣uens:

* 1.78First, Of the Ayre, as the Foules of Heauen.

Secondly, Of the Coelestiall Orbes, as the Starres of Heauen.

Thirdly, Of the Receptacle of the blessed soules, which is called the Kingdome of Heauen.

And this we must vnderstand to be either

• 1. Materiall.
• 2. Spirituall.
• 3. Supersubstantiall.

* 1.79First, For the Materiall Heauen: he is said to ascend aboue the same.

First, In respect of Glory; because the Body of Christ is more glorious then any Materiall Heauen.

Secondly, In respect of the Continency, because in nature, it is infallible, that contentū superius est continente, the thing contained must be higher then the place contayning.

Thirdly, In respect of his blessed soule; because the soule of Christ is more blessed then all things else whatsoeuer.

* 1.80Secondly, For the spirituall heauens, i. e. all Angelicall or Heauenly perfections, he is said to ascend aboue them all.

First, In respect of perfection; because the body of Christ is more noble, and more excellent then any creature, not in regard of his corporall substance, but in regard of the hypostaticall vni∣on, because it is vnited vnto the Godhead.

Secondly, In respect of his humiliation; because he hath vili∣fied himselfe below all things; therefore he is worthily exalted a∣boue all things.

Thirdly, For the supersubstantiall Heauen, i. e. God himselfe, & the place of God; he is said, in respect of his person, to ascend into the same; not that the humane nature is ascended to the e∣quality of the Godhead; for he is still inferiour to the Father, and shall be still subiect to the Father, as touching his Manhood; but that the person of Christ, God and Man, sitteth on the right hand of God; that is, doth rest and raigne, exalted aboue all things, Vs{que} ad aequalitatem Maiestatis dei; To be in all things equall vn∣to the Maiesty of God, as Saint Augustine expoundeth it: Des∣cendit enim quo inferius non decuit, ideo ascendit quo altius non po∣tuit; For he descended so low, as it was not fit for him to goe lower; and therefore he ascended so high, as it was not possible for him to goe higher, saith Saint Bernard.

And therefore Christ is ascended higher then all created things whatsoeuer.* 1.81

First, In respect of the place; because aboue all Heauens.

Secondly, In respect of power;* 1.82 because God the Father hath subiected all things vnder his feete, i. e. as well things in Heauen, as things in Earth.

Thirdly, In respect of Dignity;* 1.83 because he is made more ex∣cellent then the Angels.

Fourthly, In respect of this equality, euen with God him∣selfe.

And so we see how Christ in respect of his person,* 1.84 is aboue all Heauens; because he is an immeasurable and infinite person, which the Heauen of Heauens cannot containe: and therefore must needs be euery where; but in respect of his humane nature assumed, hee is in the highest part or place of the Emperiall Heauen, which is the seate of the blessed soules; for if he were in no place, then much lesse should he be in the Earth, in the Sunne, or in euery place; but Saint Augustine doth most excellently shew,* 1.85 that Vbi corpus ibi locum esse necesse est; that wheresoeuer a body is, there must needs be place; because, if we take away dimensions and places from bodies, they shall be no where; Et sinusquam erunt, non erunt; and if they be no where, they shall not be at all: and Saint Peter doth as plainely shew this truth, when he saith, that the Heauens shall and must containe him,* 1.86 (i. e. In respect of his Manhood, for in respect of his Godhead it cannot) vntill the

restitution of all things: and so we professe in our Creede, that he sitteth on the right hand of God, from whence he shall come, (i. e. in respect of his humanity; for his Deity being euery where, cannot be said to goe or to come any where) to iudge both the quicke and the dead. And therefore it is most certaine that the Body of Christ is in a place; that is, in the highest part of Heauen; which Oecumenius calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The receptacle of him that is sent;* 1.87 and this the Fathers, Saint Augustine, Cyrillus Alex∣andrinus, Vigilius, Theodoret, and others, haue most fully shewed and proued vnto vs: and that for these three speciall ends.

First, That we might be assured, our Sauiour Christ remai∣neth still a true and a perfect man in glory.

Secondly, That we might know where to seeke, and where to finde our Sauiour Christ: Nam pontifex noster non vti{que} in terrà quaerendus,* 1.88 sed in coelo: For our high Priest Iesus Christ is not to be sought for in Earth, but in Heauen, saith Origen: & therefore, as S. Augustine said of Mary Magdalen;* 1.89 Quid quaeris in tumulo quem adorare debes in coelo? Why seekest thou him in the graue below, whom thou shouldest adore in the Heauens aboue? so much better might I now say vnto many men; Alas, why seeke you Christ here on Earth in Bread and Wine, and I know not where; when as he is no where to be found in respect of his Manhood, but in Heauen? there is the place where he sitteth on the right hand of the Maiesty of God.

Thirdly, That we might know, where we shall be; for so our Sauiour saith,* 1.90 Father I will that they also whom thou hast giuen mee, be with me where I am.

* 1.91But against this it may be obiected, that Christ himselfe saith, No man ascendeth vnto Heauen, but hee that descended from Hea∣uen,* 1.92 the Sonne of man which is in Heauen: And therefore how shall we haue any hope, to ascend vp vnto Heauen?

* 1.93Saint Augustine answereth, that we are not therefore to de∣spaire, because he ascendeth alone, i. e. by his proper strength and power; for we shall be eleuated and taken vp by the power of Christ, who came therefore downe from Heauen, that he might carry vs vp into Heauen, that were falling downe into Hell: or as the same Saint Augustine saith, We ought therefore to be

vnited vnto him,* 1.94 that so it might be but one Christ which des∣cended and ascended; he descended as the head of his Church, and he ascendeth with his whole body, which is his Church; hee descended naked, and he ascendeth clothed with our flesh; and he descended as a husband without a wife, but he ascendeth mar∣ried vnto his Church: and so he and vs is but one; one body, one flesh; Ʋnitas nos compaginat vni;* 1.95 Our vnity with him makes vs one with him: and therefore they onely shall not as∣cend, which are not, nor will not be made one with him: but our conuersation is in Heauen, and our life is hid with Christ in God: and therefore he might well say, No man ascendeth, but he that descendeth, if you vnderstand it of Christ mystically; that is, of him wholly, of him and all his members, because none but his members shall ascend into Heauen.

And so you see the place where Christ ascended, into heauen:* 1.96 Quomodo autem sit in coelo corpus domini, curiosissimum est quaerere; But to inquire how the body of Christ is in Heauen, whether sitting or standing, whether naked or clothed,* 1.97 which Clemens A∣lexandrinus denyeth, because the Saints in Heauen shall haue no need of clothing; or how he ascended into Heauen, whether in a purple robe, as Fredernus Nausea supposeth out of Esay,* 1.98 whose meaning is far otherwise then Nausea thinketh; and ma∣ny other curious questions, they are farre fitter to be buried in si∣lence, then to be once determined by any modest Christian; because as Saint Augustine saith,* 1.99 Non est nostrae fragilitatis secre∣ta coelorum discutere; sed est fidei nostra de dominici corporis digni∣tate sublimia & honesta sapere: It is not possible for our weake∣nesse to vnderstand the secrets of Heauen; it is inough that by faith we beleeue and conceiue worthy things,* 1.100 and that holily and modestly concerning Christ. And so much for the explication of the first part, which is, of the Ascention of our Sauiour Christ.

Notes

• * 1.1

  The first part hath two Bran∣ches. Branch. 1.
• * 1.2

  Three points to be conside∣red, touching the ascention of Christ.
• * 1.3

  First, the per∣son ascending.
• * 1.4

  Iohn 3.
• * 1.5

  That there be foure sorts of ascenders.
• * 1.6

  Gen. 28.12. To what end the good An∣gels doe as∣cend.
• * 1.7

  Iohn 14.6.
• * 1.8

  Who they be that shall see the Angels descending, for their com∣fort.
• * 1.9

  Esay 14.13.
• * 1.10

  Bern in Psal. qui habitat. Ser. 12.
• * 1.11

  How wickedly Satan doth as∣cend.
• * 1.12

  Gregor. in lib. 1. reg. c. 17. pag. 279. c.
• * 1.13

  Bernar. de ascen. ser. 4. p. 199.
• * 1.14

  How wicked men doe as∣cend.
• * 1.15

  Greg in l. 1. reg. c. 15. p. 444. f. to. 1.
• * 1.16

  Gen. 11 4. Esay 14.13. Ezech. 28.
• * 1.17

  How pride spoyleth many one.
• * 1.18

  To be proud of goodnesse is the worst pride in the world.
• * 1.19

  Matth. 24 15.
• * 1.20

  Optatus in pa∣rab. pharis. & public.
• * 1.21

  Satan lifteth vp wicked men to throw them downe.
• * 1.22

  Valerius Maxi∣mus l. 9. c. 12.
• * 1.23

  Bosq••ier, de mo∣nomachia.
• * 1.24

  Bonauen. de as∣cen. ser. 4. p 199.
• * 1.25

  Luke 12.
• * 1.26

  Bernard. in flor. p. 2090. c.
• * 1.27

  How the god∣ly doe ascend.
• * 1.28

  Idem de gradi∣bus humilit. p. 972.
• * 1.29

  Gen. 3.5.
• * 1.30

  The way to heauen is hu∣mility.
• * 1.31

  Christ ascen∣ded three spe∣ciall times.
• * 1.32

  Bernard. de ascen. ser. 4. pag. 199.
• * 1.33

  Iohn 3.13.
• * 1.34

  Resp. Psalme 68.
• * 1.35

  Literally these words were spoken of the Arke of the Couenant.
• * 1.36

  Mollerus in Psalme 68.
• * 1.37

  Plutarch. in vita Pauli Aemilij.
• * 1.38

  Sigon. l. 2. de antiquo iure pro.
• * 1.39

  Mystically these words were first spo∣ken of Christ ascending vp into Heauen.
• * 1.40

  All the chiefest acts of Dauid were types of Christ.
• * 1.41

  Saint Paul collecteth two things out of the word he ascended.
• * 1.42

  First, the hu∣miliation of Christ.
• * 1.43

  Secondly, the exaltation of Christ.
• * 1.44

  Christ first de∣scended, i. e. was incarnate, before he could ascend.
• * 1.45

  In inferioribus terra.
• * 1.46

  Esay 53.8.
• * 1.47

  Iohn 19.30.
• * 1.48

  Collos. 2.15.
• * 1.49

  La••ch. in Ephes. c. 4.
• * 1.50

  That Christ descended into Hell.
• * 1.51

  He which as∣cended is the very same per∣son which de∣scended.
• * 1.52

  That in Christ there cannot be two per∣sons.
• * 1.53

  Christ still re∣maineth a most simple person, i. e not compounded.
• * 1.54

  How Nestorius was deceiued about the per∣son of Christ.
• * 1.55

  Secondly, the action or as∣cending of Christ.
• * 1.56

  Acts 1.3.
• * 1.57

  The time when Christ ascended.
• * 1.58

  Bosquierus de monomachia Christi.
• * 1.59

  Eusebius l. 4. de praeparat. Euang.
• * 1.60

  Prosper de vo∣cat. gentium.
• * 1.61

  The place from whence he as∣cended.
• * 1.62

  Act. 14.12.
• * 1.63

  The manner of Christ his ascending. Luke 24.51.
• * 1.64

  Prudentius hymno. 6.
• * 1.65

  Act. 1.9.
• * 1.66

  Bern. Ser. 2. de ascent. p. 192.
• * 1.67

  Psal. 46.5.
• * 1.68

  1 Thes. 4.14.
• * 1.69

  2 Pet. 3.10.
• * 1.70

  Psal. 68.17.
• * 1.71

  Matth. 25.
• * 1.72

  Aug. in Psal. 46. p. 174. b. 2.
• * 1.73

  Three here∣sies confuted.
• * 1.74

  Psal. 19.5.
• * 1.75

  Ob.
• * 1.76

  Arist. l. 1. de coelo.
• * 1.77

  Sol.
• * 1.78

  That there be three Hea∣uens.
• * 1.79

  Christ ascen∣ded aboue the materiall Heauens.
• * 1.80

  Christ ascen∣ded aboue the spirituall Heauens.
• * 1.81

  Christ higher then all crea∣ted things.
• * 1.82

  Psal. ••.6.
• * 1.83

  Heb. 1.
• * 1.84

  That Christ in respect of his manhood, is in the high∣est part of the emperiall hea∣uens.
• * 1.85

  Aug. in ep. ad Dardan.
• * 1.86

  Act. 3.21.
• * 1.87

  Aug. l de fide & symbolo. c. 6. Cyril. in Leuit. l. 9. Vigilius contra Eutych. l. 4.
• * 1.88

  Orig. in leuit.
• * 1.89

  Aug. de tem∣pore Ser. 133.
• * 1.90

  Iohn 17.24.
• * 1.91

  Ob.
• * 1.92

  Iohn 3.13.
• * 1.93

  Sol.
• * 1.94

  That we must be vnited to Christ, if we will ascend where Christ is.
• * 1.95

  Aug. in Psal. 122. p. 591.
• * 1.96

  Rupertus de offic. diuin. c. 8.
• * 1.97

  Aug. l. de fide & sym.
• * 1.98

  Esay 63.2.
• * 1.99

  Curious que∣stions ought not to be dis∣cussed.
• * 1.100

  Idem quo sup. de fide & symb.