The Utrecht professor Andreas Essenius (1618-1677) discusses Christ’s ascension in his Compendium Theologiae Dogmaticum, Chapter XII, Section LXI, which I have translated below:
The ascension to heaven is the second step of [Christ’s] exaltation [the resurrection being the first], by which Christ was carried up from earth to the highest heaven locally and visibly; where he dwells for the good of the Church, until he will return for the final universal judgment. ‘After the Lord had spoken unto them, he was received up into heaven’ (Mk. 16:19).
The moving subject was Christ himself according to his human nature: and so the same soul and the same body which was united in his resurrection should here be held in view […]
The terminus a quo was the Mount of Olives near Bethany (Lk. 24:50-51). The terminus ad quem was the highest heaven, or the heaven of the blessed (Eph. 4:10; Heb. 7:26).
As pertains to the manner, this ascension happened locally, by departing earth, and by advancing on high through means [presumably Essenius has the clouds on which Christ ascended in mind here]; and at the same time visibly, his disciples beholding this movement for some time by sight (Acts 1:9-11).
Concerning the time, this happened after Christ had for 40 days affirmed the truth of his resurrection and further instructed his disciples about various things.
This was predicted (Ps. 68:18; cf. Eph. 4:8-11) and prefigured by the high priest, when he annually entered the holy of holies, which is a type [exemplar] of heaven (Lev. 16:12-17; cf. Heb. 9:7, 24).
The efficient cause was the same as that of the resurrection, namely the power of God, and hence with respect to the Father it is called assumption; but with respect to the Son it is called ascension (Acts. 1:11) […]
Its ends were the following:
1) So that he would position his human nature, now truly glorified, in its true abode of glory; that he would demonstrate himself as Lord of heaven: and that he would most gloriously triumph over all his enemies (Eph. 1:20-21; 1 Cor. 15:47-49; Eph. 4:8).
2) So that he would dispense those things which he had accomplished for the salvation of the elect in heaven by his intercession, and at the same time would send the Spirit to his own, to distribute his various gifts (Heb. 9:24; Jn. 14:2-3; 16:7).
3) So that he would take possession of his own by name in the kingdom of heaven; and so that from this we would have a most assured evidence of our own ascension to heaven (Eph. 2:6; 1 Cor. 15:49; Jn. 17:24; Rev. 3:21).
4) So that we would be in constant meditation on heavenly things, and always be attentive of things above (Col. 3:1; Phil. 3:20).