The first Sermon of the ascention of our Lord Iesus Christ.

BEcause wée are too buyld our faith vp∣pon God and his truth, S. Luke héere telleth vs, that Iesus Christ sent not his Apostles to teach what they them∣selues thought good: But put his word into their mouthes, and gaue them sure and certaine instruction, to the end they might carrie such a faithfull message, as y^t wee might take no occa∣sion to doubt thereof. And therefore, when as we at this day heare the Gospel preached, we ought to be fully resolued, that it is the charge which God committed vnto his Apostles, and receiue it as the thing which commeth from himself, as indéede it doeth.

Moreouer, to the end we should beare greater reuerence vnto the Gospel, it is not said only that Iesus Christ deliuered it, but that it was also done by the holy Ghost. For as Iesus Christ is the very natural Sonne of God, euen so likewise is he man, and hath taken vpon him our fleshe and nature. Nowe vnder this shadowe (as no doubt of it, the worlde is wicked) a man might vnder a colour take occasion to contemne this doctrine, or els not make so greate an account of it. Here then we sée that Saint Luke saith, that the charge which was geuen vnto the Apostles to teach, procéeded not from Iesus Christ alone, but from the holie Spirite also. Where∣fore, wée at this present sée, that the preaching of the Gospell, is heauenly, and not earthly, and ratified, by God himselfe.

Notwithstanding, wée muste also obserue, that the summe and effect of the Gospel is comprehended in these fewe woordes, to wit, That Iesus Christe both taught and made it: So that if Page  [unnumbered] we will beare the name of Christians, we must be taught that do∣ctrine which Iesus Christ brought vs: and besides, be also eftsoones confirmed therein. For he hath not onely spoken, but hath likewise accomplished whatsoeuer was necessary for our saluation.

Moreouer, because his death and resurrection was of al the rest, the most principall poynt, wée haue therefore spoken of it in order, as it followeth, S. Luke then saith, that Iesus Christ, after he had suffred, shewed himselfe aliue vnto his Disciples: and that, by ma∣ny manifest proofes, which was not without good cause: For when wée heare the promises of God spoken on, our faith wil still hang in suspence, vntil such time as we are assured of his grace and fauour: which can neuer be, without the gage which he hath geuen vs: to wit, that Iesus Christ suffered for our redemption, & beare the punishment due for our sinnes.

Thus héere wée sée that Saint Luke speaketh not in vaine of the proofes which were giuen to assure vs that Iesus Christ is ri∣sen againe.* For harken what Saint Paul saieth, that if Christ be not risen, our faith is in vaine, and our Preaching also in vaine, wée haue no more hope then very Beastes. By this we sée, that the ende of our hope is, that Iesus Christ is rysen from the dead. And this is the victory indéed which he hath gotten: yea, euen to shew that he is Lorde ouer lyfe and death.

*Saint Paul also saith, that Iesus Christ dyed for our sinnes: and if hée had remayned dead still, what hope might wée haue had by him? but beholde hée rose agayne, & that is the triumph which he had ouer death, to the end we might beléeue in him.

Saint Peter likewise to shew, that wée ought to beléeue in Iesus Christ,* bringeth for proofe héereof none other thing but his resurre∣ction. Let vs therefore obserue, that when Saint Luke sayeth, that Iesus christ shewed himselfe aliue, he speaketh of a thing that was requisit for the assurance of our saluation. Wherefore, if wée woulde haue the principall poynt of Christianitie, wée must come to this resurrection, by which hee purchased for vs lyfe and saluation, and shewed himselfe to bée the very Sonne of God.

Moreouer, let vs also learne, that since Saint Luke saieth, that Iesus Christ hath made vs such proofes of his resurrection, let vs not call that thing into question, which God himselfe hath so well approued.

And therefore if we are not at this day fully persuaded, that Ie∣sus Christ is risen agayne, let vs thanke our owne vnthank∣fulnesse.

Saint Luke also vseth a kinde of spéech, which a fourdeth an argument that bringeth with it a present proofe. And in deed, we sée what payne the Euangelistes haue taken in this matter. For, when they come to speake of the resurrection, they lay foorth all the circumstaunces, and besides, they recyte all the testimonies of his wordes, for hée hath saide, and declared that it was no vaine ima∣gination or vision, whereby some trouble might afterward arise. And therefore, wée ought to vnderstande and knowe, that since they haue taken so great paynes héerein, that wée must not stande in doubt of it, but it is fit wée should receiue their wordes as sure and certaine, séeing they bring so good a proofe with them. And therefore, for this matter, whereof Saint Luke speaketh, that Iesus Christ shewed him selfe a lyue, after hée had béen dead, with so manifest and many proofes, wée must learne to build vpon such a foundation as shall neuer be able to be shaken. And as he hath thus ouercome death, euen so doeth hée now stretch foorth his hand to guide and bring vs to saluation. And so often, as wée would assure our selues of our saluation, wée must not runne vnto Crea∣tures, but let vs behold as it were in a glasse, that as Christ Iesus is risen againe, and hath ouercome death, euen so also hath he ope∣ned the kingdome of heauen, that we might enter into it vnder his charge.

It is further saide, that when hée shewed him selfe, That hee spake of the kingdome of God, amongst his friendes. Wherein wee are to note, that the Commission which was graunted vnto these, from whom we receiue the doctrine of the Gospell, was not set downe in a worde, or for a minute of an houre, but, that they were, so sufficiently instructed, for a long while, and that they haue not instructed vs at randon, not knowing what they meant, but were taught and instructed as they shoulde bée. And when they had, thus fully and wholly receiued this doctrine, and therewithall authoritie to bestow it, they haue deliuered the same faythfully vnto vs.

Thus we sée what wée haue to note in this saying. Nowe, Page  [unnumbered] it is saide, that Iesus Christ shewed him selfe vnto his Apostles, and in shewing him selfe, Hee spake of the kingdome of God a∣mongst them. But héere we are to vnderstande, what it is that Saint Luke meaneth by the kingdome of God: hée meaneth not by this kingdome of God, euerlasting life, as we commonly take it, and as at the first sight, it might here be taken, as who shoulde say, That, that, is the kingdome of God, which we wayte for, through hope. But Saint Luke taketh it to bee the spirituall gouernment, by whiche Iesus Christe holdeth vs in his obedi∣ence, vntill hée hath wholly refourmed vs vnto his owne Image, and hauing dispoyled vs of this mortal body, sendeth vs to heauen. And this is the very meaning of S. Luke: But to make the matter more easie and plaine, let vs take the kingdome of God cleane con∣trarie: and that is this, the life of men, which follow their corrupt nature. And in déede, if Iesus Christ should goe from vs, and let vs goe whether we listed our selues, surely we should be quite & clean out of the kingdome of God. For by the kingdom of God, is meant a reformation: and we bring nothing with vs but miseries & cor∣ruptions in this worlde: to be short, we are wandring beasts, and the Deuill ruleth vs, and so, thralleth vs, euen as it pleaseth him selfe.

Thus, we sée what man is, vntill God hath refourmed him. Wherefore, let vs take out this lesson, to know what wée are, vntill such time as Iesus Christ hath refourmed vs. Why then? would we haue a greater mischiefe then this, as to haue Satan so to possesse vs, and to be our Maister? And thus, I say, we sée what we are, vntill such time as God of his infinite goodnesse, stretcheth foorth his hande vnto vs, euen to bring vs into his kingdome, that we might be obedient vnto him, and to his iustice. Nowe, by the way, we are also to sée, howe highly we ought to estéeme of this grace when it is offred vs, and that Iesus Christ draweth vs vn∣to him. And loe here is all our blessednesse, that God is our King. In déed, although Kings couet to haue kingdomes to encrease their honour and wealth, and to be Lordes ouer nations, without any regard to a better ende, yet if any Prince be endued with excellent graces, euerie man will think him selfe blessed that is his subiect. But when Iesus Christ reigneth ouer vs, we haue a king y^t is not onely endued with many excellent graces, but also who reigneth o∣uer Page  150 vs for our benefit. And to say the trueth, he is no whit bettered by vs: for we can no more encrease, then we can diminish.* Thus we sée, that the thing which I haue alredie said, is very true, That we are blessed, when as God setteth vp his kingly throne amongst vs, to reigne ouer vs. Here we sée what we are taught in the secōd place, to wit, to esteeme and make muche, of such a benefite when God bestoweth it vpon vs: now, the meane commeth by y^e Gospel. We also sée, why Iesus Christ spake so oftentimes of the Gospel,* calling it the kingdome of God: For if we sticke not to it, we are verie rebelles to God, and banished from all his graces: For wée shall neuer haue parte of them, vntill we be refourmed. Which thing the Gospell worketh by calling vs to Iesus Christ, and she∣wing vs that we must be regenerate by his holie spirite. Since then it is so, when the Gospel is preached, it is to the end we might bée lyke vnto Iesus Christ, & forsake whatsoeuer is in our selues, that we might be raysed vp agayne by his grace: And therefore the Gospell is not called the kingdome of God without good cause. And in déede, as without it the Deuill reigneth, and by reason therof is called the King of this world: Euen so when Iesus Christ causeth his Gospell to be preached in any countrie, it is as much as if hée shoulde say, I will reigne ouer you and be your King: But yet it cannot be saide, that all they which dwell in that countrie where the Gospell is preached, doe obey God: For we sée some of them lift them selues vp, and shewe foorth their iniquitie which be∣fore laye hid in them: and othersome contemne the doctrine, in whom is no fruite of the kingdome of God. And yet Christ Ie∣sus hath alwayes a little congregation, where the Gospel is prea∣ched. And howe so? Forsooth, because there is no King, but hath subiectes.

Neuerthelesse, wée may conclude, that it is an inestimable be∣nefite, when GOD offreth vs his Gospell. For what would wée more, then when our Lorde Iesus Christ sayeth vnto vs. Loe héere I am: and take charge of you, to the ende you might bée vnder my winges and protection, nowe, what can you desire more? Wée knowe then that all this commeth vnto vs by the Gospell. And this is the perfection of all our happinesse, if wée could rightly vnderstand it.

Moreouer, this is certaine, that when Iesus Christ thus brin∣geth vs into his kingdome, and taketh vs vnto him selfe, it is be∣cause hée woulde cloth vs so much the rather with immortalitie & incorruption, to the ende wée might enter into his promised glory And therfore when we receiue this Gospel, we enter into the king∣dome of God. But what? This is only but an entraunce, howbeit we must go on a great deale further into it: which thing is brought to passe, when as he deliuereth vs from this cursed bondage of sin, and setteth vs at the libertie which he promised vs. Thus wée sée, that it is not enough to haue an entraunce, but wée must goe still forwarde, vntill such time as wee are wholly vnited vnto Iesus Christ. And in déede, we knowe, that although God enlightneth vs with his holie spirite, and we haue a desire to walk in his feare, and acknowledge his goodnesse wherevnto wee trust, yet are our infirmities so many as is lamentable, and we are to fight against a number of temptatiōs, wherwith we are oftentimes ouercome. What shall become then of all this geare? Is it enough that wée haue entred? No, no: But wée must vnderstande that our lyfe, is a way, and we must still be going on, vntill wee be come vnto our Lorde Iesus Christ. And so must the kingdome of God, more and more encrease, vntill wée are quite rydde of sinne: For wée daily haue experience enough héereof, although we are a great way of, from being vnited to God as we ought. Wherefore, this is a token that God reigneth not in vs as hée shoulde: For if he did, all our power and force woulde bende it selfe that way. Contra∣riwise, wée féele euen as great rebellion as may be, when as wée woulde goe about to doe that whiche God teacheth vs. Séeing then we in such sort stande against God and his iustice, it is a signe that hée ruleth not vs peaceably: For, all that euer we haue, euen without our bellies, as we say, should goe that way, that the glo∣rie of God might appeare and shine throughout. Contrariwise, we sée that there is nothing in vs, euen from the toppe to the toe, but horrible rebellion.

*And thus we may sée, that the kingdome of God is not accompli∣shed. Wherefore, we are admonished to goe on, vntill such time as God is all in all: to wyt, we should be so full of him, as that we should be emptie of our selues: namely, we shoulde be vncloathed of this bodie, & be raysed vp into that glory which is promised vs.

The spéech then which our Lord Iesus Christ had with his Apo∣stles of the kingdome of God, tended to this end, that wée shoulde forsake our selues, and ouerthrow whatsoeuer is oures, and that Iesus Christ might set vp his Throne, and guide vs, so y^t we might be altogether agréeable vnto his righteousnes, & seeke only to folow him as our soueraigne and liege Lord & King. And all this is spo∣ken to vs. Why so? Forsooth, because y^e Apostles were not taught onely for them selues, but for vs. And therefore let this be a note vnto vs, that whensoeuer the Gospel is deliuered vnto vs, it is to this end that we should be readie to leaue this world: to wit, al the wicked affections, and vanities that are in vs, which kéepe vs back here below: For we must be wholly chaunged, & God must giue vs a new life. Thus we sée how it is, that the Gospell must doe good, to the end it might be indéed the verie kingdome of God, & beare such authoritie with vs as is méete. And by the way, God calleth vs not vnto him, meaning to kéepe vs alwayes in one state, but will con∣tinually pricke vs on, vntill he hath brought vs to perfection, ma∣king vs to vnderstande that this present life is like a Sea full of all miseries: thus we sée howe Iesus Christe bendeth him selfe to bring vs vnto the heauenly kingdome, after we are once entred in∣to the kingdome of God in this world. It is saide, That he forbad them going from Ierusalem, vntill such time as they had receiued the promise of God. And all this was spoken for the building vp of our Fayth: For we sée howe necessarie it is for vs to be assured and resolued of this point: to wyt, that men, deuised not the doctrine of the Gospell, but that God sent it from heauen. And therfore this ought to be put out of all doubt. What would then become of it, if it were not throughly declared and verified vnto vs, that Iesus Christ in such sort sent his Apostles, and were not ledde by their owne motion, counsell, or will, but sent by God, who taught them their lesson, and vnderstood not of their owne witts this doc∣trine, but by the holie Ghost.

And therefore the wordes of Saint Luke are here to bée well marked, that hée handled this doctrine oftentimes amongst them, to the ende they might be the better instructed therein, and not runne at randon. Ouer and besides this, it is saide, that they must néedes be enlightened with the holie Ghost, that they might bée quite voide of all worldly wisedome, and that it might be knowne Page  [unnumbered] that their doctrine was the verie word of God.

Let vs therfore marke this well, that our Fayth may alwayes cleaue vnto God, as a fast Anker holde: For wée shall finde no∣thing in the Creatures, but shall flyt away lyke water, and ther∣fore it were an yll foundation to builde our Fayth on them: but when we shall builde it vpon God, it shall not be subiect to réele this way and that, but shall stande fast and sure. And héere wée sée why the Apostles were forbidden to departe from Ierusalem, vntill they had receiued the holie Ghost.

Nowe, by this, we sée their obedience: For, in mans reason, they might haue somewhat replyed and saide, What? Are not we the Apostles of God? haue not we authoritie to preach his worde? Are not we able to execute our charge? They had some shewe why they might thus haue saide. For to what purpose had God iusti∣fied them in this charge, without they might doe it? But they knew well enough that it was he whom they must obey, For cursed is that man who trusteth in him selfe to doe any worke, before God putteth him forwarde to doe it. And contrariwise, when God sen∣deth him, hée must not striue against it, but say, Loe here am I Lorde, employ mée as pleaseth thée. And thus we sée howe Saint Luke sheweth, that the Apostles obeyed Iesus Christ, when as he forbad them to depart from Ierusalem, vntill suche time as God had perfourmed his promise vnto them. And herein we sée that the grace of the holy Ghost had alredie wrought in them: For not long before, they were clean out of the way, they had forsakē their Mai∣ster, they knew nothing what y^e assistance & sauegard of God ment: and suffred Satan to disperse them abroad. But what? when as God had once graunted them the grace to vnderstande his voyce and meaning, hée néeded not but to haue beckened his finger, and they woulde haue obeyed him. And if he had forbidden them any thing, they would not haue attempted it: But contrariwise when he commaunded them to goe, neither fyre nor water coulde staye them. Thus then wee sée that it is God whiche must worke in vs, to bring vs vnto such a subiection. For els, when he would say, retyer, we would goe on, and when he woulde byd vs march on,* we woulde goe backe. Nowe, héere we sée what our nature is. And this notable myrror haue wee euen in the Iewes. For if we reade howe they behaued them selues, after they were de∣liuered Page  152 out of Egypt, wée shoulde there sée their wonderfull vn∣thankfulnesse. For, when God commaunded them to goe against their enemies, and promised them that they should haue victorie, they woulde not goe on, but murmured against him. Why, say they, whether shoulde wée goe? It shoulde séeme that hée goeth a∣bout to destroy vs, and to sende vs lyke shéepe to the Butcherie. Loe such was their rebellion.

Contrariwise, when God saide, stirre not: they would néedes march on, and would not be staide. What? (say they) wee loose time, why march we not forwarde? Héere we sée, howe that wée will march, when God sayeth we shall not, againe, when he saieth march on, there is no man that will step one foote forward. To be short, it séemeth we woulde endeuour our selues to gainsay God, Loe, here our dealing. Surely we are much of the boldnesse of mad men: For they are strong, and a mad man will be strong enough both to kill him selfe, and others. For when God woulde retire vs, we are madde, and would make hauocke of all thinges, and a∣gaine, when God would haue vs march on, we are so slack, as that euerie finger is a thumbe. And therfore we are to beséech the Lord, to graunt vnto vs the lyke grace that hée gaue vnto his Apostles, that we stay when he commaundeth vs to stay, and march on whē hée biddeth vs. Thus we sée, why hée hath appointed to euery one his seuerall office and charge. When he ordeined housholdes, hée declared what authoritie the man should haue ouer his wife, and family, and what the womans obedience was vnto the husbande, and the childrens to the Parentes, so, hée ordeined a lawe for eue∣rie one. And to the same purpose and effect was his ordinaunce, for the administration of Ciuill gouernment. For, hée declared vnto Magistrates, what their duetie was, and howe they ought to vse the authoritie committed vnto them: and to the Ministers of his worde likewise, hée set downe a lesson in writing. Thus wée sée that Iesus Christ hath so well ordered vs,* as that if we haue a∣ny regarde vnto him, we will attempt nothing, which hée com∣maundeth vs not. We sée also the saying of Saint Paule, That whatsoeuer is not of Fayth is sinne. Nowe, if God leaueth vs in doubt of any thing that we haue to doe, we cannot but continually sinne: and therfore he hath set downe a rule vnto vs what we shal doe, and what we shall not doe.

Wherfore, let vs looke well that we be ruled by him, and attempt nothing, on our owne foolish braine.

Moreouer, we sée that the Apostles staied in Ierusalem, because Iesus Christ had so willed them: yea, although they knewe that God had ordeined them to that calling. And although Iesus Christ had giuen them the holie Ghost by breathing vpon them, neuerthe∣lesse they might very well know, that they were not as yet fenced as was méete,* but looked for the promise of the Father. This promise (as wée shall héereafter sée) was the holie Ghost. Where∣fore wayted they? forsooth, it was euen for vs.

Wée sée then héere, that although Iesus Christ was ascended into heauen, yet that hée had care of vs, & helpeth vs from thence: neither is hée so farre from vs, but that hée keepeth vs companie, and gouerneth vs by his grace. And héere wée sée why S. Luke sayeth, that hée was taken vp into heauen, after that hée had by his holie spirite giuen commaundement to his Apostles whom hée had chosen. And hée went not thus away without thinking of vs. Howe then? Forsooth, hée gaue a charge vnto his Apostles, and shewed them, howe they shoulde gouerne them selues, after they had receiued the holie Ghost. And now wée haue héere a pledge, that wée shall neuer want his helpe, so that wée sticke vnto him. Moreouer, this is one notable comfort for vs, that Iesus Christ béeing ascended into heauen, hath all power and authoritie in his owne hande, and is aboue all Creatures, because hée is made Gods Lieutennaunt, to the ende hée might rule all thinges both in heauen and in earth.

Nowe, that wée might make our profite by this, let vs marke, that although God hath so highly exalted Iesus Christ, as that all Creatures are subiect vnto him,* yet is hée our head, and that this his great rule and Empire, is all for our benefite, if so be we are his members: But hée can not be our head, without we be true∣ly vnited vnto him. This then is the full assuraunce of our sal∣uation: which is, that because Iesus Christ is ascended into hea∣uen, and ruleth all thinges, insomuch that the verie Angels are his subiectes: both they and all the rest of the Creatures, shoulde minister to vs herein.

And againe, hée so fast and sure holdeth in the Deuilles, as that they can doe nothing without his leaue.

Wherefore, we are assured that they can doe vs no hurt. And why so? Forsooth, because they were not able any way to stand against him.

Moreouer, wée must ioyne this glorious power, with that knowledge which wée héere haue: not as though it was doone but for that present, but the power thereof extendeth it selfe euen vnto vs, because it reacheth ouer heauen and earth. Nowe, this wit∣nesseth vnto vs, that hée is with vs, whenas wée vnderstande his word: because hée hath so promised, and hée vseth not to lye as men doe. Thus wée sée howe sure wée are of his presence, and wil de∣fend vs by his holy spirite. For els what should become of vs? Eue∣ry thing woulde make vs quaile: because wee are as fraile as is possible. Contrariwise, wée sée howe the Diuell, is armed at all pointes against vs. And therfore it is néedefull that God shoulde assist vs with his holy spirite, that wée might withstande all his forces. Wée sée then that although the body of our Lorde Iesus Christe bée farre from vs, yet are wée néere him through his power and might, which thing hée sheweth vs in the Supper, and there∣fore are to apply this doctrine to our selues. For the bringing of which to passe, wée must not approch vnto him as many doe, which come vnto him like beastes, but let vs vnderstand what it is that is there giuen vs. When wée see God giue vs foode for our bodies it is a great blessing: But wée come not thither to fill our paun∣ches. Why so? Because it signifieth vnto vs, that wée ought not to séeke for our bodily sustenance therein. For as Saint Paule saith,* Wée haue houses to eate and drinke in: and therefore wée came not hither to fill our bellies. Wherefore then? Forsooth, it is a testimonie that Iesus Christe will féede our soules. What? shall our soules bee fed with bread and wine? No, no, that is not the meaning. For there is nothing wherewith they can bée fed, but with Iesus Christe, For they must bee mainteined with euerla∣sting life, which the Angels themselues cannot giue. For as they had no being from eternitie, so also may they haue an ende. And therefore, wée must conclude that there is but one Father of life, which is Iesus Christ. Wherefore wée come to séeke him in the Supper, and euery one that commeth must haue this setled mind, to bée able to say, I come hyther to haue a testimony that Iesus Christe is my life, that being incorporate into him, I might liue Page  [unnumbered] for euer. But after what sort come wée to finde him in the sup∣per? If wée come after the manner of the Papistes to find the bo∣dy of our Lord Iesus, we deceiue our selues: For that is the moste cursed Idolatrie that may bée, to thinke the bread that we receiue there, to bée the body of our Lorde Iesus Christe. Wée muste therfore séeke for him aboue: and although we know him to be in heauen, yet doubt we not but that he is with vs by his grace: inso∣much, that euen as we sée and touch the signes, so likewise doth Ie∣sus Christe accomplish in vs the thing which the signes represent vnto vs: to wit, that he dwelleth in our soules. And although by nature our soules are in déede dead, by reason of our sinnes, yet wil he make vs partakers of this euerlasting life. For, as he saith, This bread presenteth vnto you my body, euen so doth he truly ac∣complish the same in our soules: and as our bodies are susteined with bread, euen so our soules receiuing Iesus Christ for a spiritu∣all foode, are preserued by the power of God, and hee remaineth in vs by his grace. Howbeit héere is not al, to haue vnderstoode thus much: but we must also lift vp our mindes vnto heauen, for els we should neuer be vnited to Iesus Christe. No doubt of it there are many which know well enough that Iesus Christe, is not in the bread and wine, but in the meane while where are their harts? Forsooth, some of their heartes are plunged ouer head and eares in couetousnesse, some of them are drunken with ambition, and o∣ther some, their heartes are wrapped vp in all kind of villanie. For behold, the Whooremonger his mind, is set on nothing els, but vp∣on Lecherie: others vpon drunkennesse, and belly cheare: in other some is nothing but blasphemy, murmuring, & all villanie, which Saint Paule calleth earthly members.* If you will (saith he) come néere vnto Iesus Christ, you must mortifie your earthly members What? must we forgoe our handes, and féete? No, that is not his meaning: But we must mortifie our fornications, vncleannesse, inordinate affections, euill concupiscences, ambition, and coueto∣usnesse, which is worshipping of Images, and all other such like. Would wée then séeke for Iesus Christ in heauen? Then must we rid our selues of al these earthly mēbers. For what agréement can there be betwéene vs & Iesus Christ? Wée must not thrust him a∣mongest our pollutions, but let vs goe vnto him, that hée may rid vs of them. Thus we sée, that wee must not onely vnderstande Page  154 that he in heauē, but we must also mortifie these earthly members which doe separate vs from him, and haue our mindes occupied a loft. How is that? Let vs liue chastly, soberly, charitably, temperat∣ly, patiently, and altogether vertuosly. And these are the fethers wherewith we must flie vp into heauen: although to speake pro∣perly, wee must haue neither winges to flie with, nor yet ladders to climbe vp: But it is Iesus Christe that bringeth vs thither, and rayseth vs vp by the graces which I haue named, and which hée bestoweth vpon vs. Héere then wée sée, howe wee must apply this doctrine to the Supper: so that when the bread and wine shal be deliuered vs, wée must learne to séeke for all our felicitie in Ie∣sus Christe liue in brotherly loue together, and euery man morti∣fie his sinfull lustes and affections. If I féele my selfe to bée by any meanes carried away from Iesus Christe, I ought to pull that meane from mée, out by the rootes: that I might bee truely raysed vp to Iesus Christ: not that we can be perfectly raysed vp, but we must labour to goe more and more on. For in déede, the Supper was ordeined to that end, and we should not receiue it onely once in our life, but very often: to signifie vnto vs, that we must goe on in this worlde, vntill such time as he hath deliuered vs from this corrupt body, and brought vs vnto himselfe.

And according to this holy doctrine, let vs fall downe before the face of our good God, and acknowledge our offences, beséeching him that he will not suffer vs to be so giuen ouer vnto thē as héere∣tofore we haue béen, but so weane vs from them, as that we séeke after none other thing, but our Lorde Iesus Christ, and obey his commandementes, because, that is the rule and order by which he would haue vs to bée brought vnto himselfe. And so let vs all say, O Almightie God, and heauenly father. &c.

The second Sermon of the Ascention.

WEE haue héeretofore spoken of the o∣bedience of the Apostles, and of their patient wayting for the promise which Iesus Christ had made them by mouth and besides, although they were ap∣pointed to this office of Apostleship, yet did they not thruste them selues in to preach, before such time as they had bin confirmed by the holy Ghost. Héere then wée see their obedience, ioyned with humilitie, in that they acknowledged God, to bee their guide. And now wée are to handle that which followeth, that when Ie∣sus Christe told them of the promise of God his father, hée said, yee haue hearde of mee, heretofore. As if hée should haue said, That they were not to looke for that at the handes of God, which they in their owne iudgement thought to bée best, but for the thing which he had promised. To bée short, wee must héere gather a doctrine vnto our selues, which is this, wée must not build our faith vpon a∣ny thing that we our selues shall imagine,* but vpon the promises of God. For Saint Paule saith, That faith commeth by hearing: not by the hering of mens spéeches and talkes, but only by the hea∣ring of the worde of God. And in deed, because wee are inclined to diuers temptations, it is méet we should build vpon God, and vp∣on his worde. Yea verily, howbeit he will not come downe from Page  155 heauen to speake to vs. That is true in déede: but we must be wel assured that the doctrine which is preached vnto vs, commeth from him: whereof Iesus Christe is a witnesse when he spake vnto his Apostles. For all things (saith hee) that I haue hearde of my Fa∣ther, haue I made knowne vnto you.* And therefore you muste not in any wise distrust me, because I am a faithfull witnesse. For we sée that Iesus Christe neuer went beyond his bondes, What∣soeuer therfore that we waite for, let vs neither looke this way nor that, but stand to his worde.

Moreouer, because the name of God is often abused, let vs looke narrowly and warely whether it is hée that hath spoken vn∣to vs or not. And although Iesus Christe himselfe speaketh not at this present vnto vs, yet hath hee ratified whatsoeuer is contei∣ned in the Lawe and the Prophetes. Wee must not therefore stand in doubt of the doctrine. Why so? Because it is allowed.

Thus we sée, that if wée follow this doctrine, we cannot do amisse: and contrariwise, this were a trimme kinde of spéeche, to say, wee are Christians, when in very deede, there is nothing in vs but a vaine opinion.

And nowe let vs beholde the faith which is taught in Popery. They will say forsooth, I beléeue this and that but if they be asked why beléeue you so? They will answere, because they were so told. But who is it that taught you thus? Our auncestours. Thus wée sée, that there is no certentie in their beliefe, but a vaine opinion. And therefore we are to consider of the great grace of GOD to vs warde, in that he hath pluckt vs from that religion: for wée go not nowe by thinking and ghessing, but we must stay our selues vpon this infallible trueth which he hath giuen vs. In very déede wee cannot doe thus, without the holy Ghoste ratifie the same in our heartes. For otherwise it were a iolly kinde of spéeche to say, God hath saide it, and this is his doctrine. And therefore vntill suche time as the holy Ghost hath wrought in vs to shew vs that the pro¦mises of God are Autenticall, wée shall but stumble. But as Ie∣sus Christe is a faithfull witnesse of God his Father, euen so con∣firmeth hee vs by his holy spirite, and wee are to beseech him that he would perfourme it more and more in vs. And this is it which wee at this present are to stande vpon. For Iesus Christe promi∣sed to send the holy Ghoste vnto his Apostles, as may bee seene in Page  [unnumbered] Iohns Gospell,* where this promise is set downe that Iesus Christ said vnto them, when I am ascended vp into heauen, I will sende you the holy Ghoste. This saying then hée confirmed vnto them, that they might constantly looke for it.

It followeth, Iohn baptized with water, but yee shall be bapti∣zed with the holy Ghost. And this is a confirmation of the pro∣mise which he gaue them: as if hée shoulde haue saide, my office is to baptize, not with water: but with the holy Ghost. And God my Father h•th not giuen mée this office in vaine: and therefore you must féele the benefite thereof by experience. Let vs therefore vn∣derstand this one point, y^t nothing is in vain giuē to Iesus Christ. Now he hath no néede of this himselfe: But it is for his members, to the end we might all draw grace with grace,* out of his fulnesse. And so let vs conclude, that since Iesus Christe hath this office of baptizing with the holy Ghoste, wée must néedes féele it by proofe, and be partakers of such a benefite: for otherwise it were but an vncertaine title, and no trueth in it: which were very blasphemie so to say. Wee are therefore to vnderstand, that Iesus Christ ac∣quainteth vs with such a Baptisme. For, mark what it was that he said to his Apostles. Now S. Iohn Baptist, had told the Iewes before, that he baptized but with water, and the reason why hee so saide, was this, that they would haue giuen ouermuch honor vn∣to him, and so haue derogated from Iesus Christ. And therefore he refused this, and said, that he did but administer the visible signe of water: so that it belonged not to him to giue grace to Baptisme, but was the office of Iesus Christ to doe it. Behold (saith he) I bap¦tize you with water:* But there is one whom you yet know not, that hath power to baptize with the holy Ghoste: whose shoe lat∣chet I am not worthy to vntie: for although I came before him, yet am I, no body, and it is hée that must haue all the honor. And this is the spéech of Iohn Baptist: and now Iesus Christ vseth y^e same, as if he should say, This ought to be no strange thing vnto you: for it was knowne vnto you long ago, how that the priuiledge of bap∣tizing with the holy Ghost, was reserued to me alone. Nowe, héere might arise a questiō, why Iesus Christ rather spake of Iohn bap∣tist, thē of any other. The reason is manifest: because the greatnes of Iohn Baptist, as they had abused it, was a let, y^t Iesus Christe was not honored as he ought, & although he had spokē of any other, Page  156 yet would it haue ben thought notwithstanding y^t Iohn might wel enough haue béen compared to Iesus Christ. And therfore he chose to speak of the most excellent man, to the end he wold shew that he would not haue the worlde deceiued, but that it was himself vnto whom all honor was to be giuen. And thus we sée, y^t where men go about to get themselues credite & estimation amongst men, Saint Iohn baptist here doth al he can to abase himself,* because he would haue no more giuen vnto him, then became him. And after hee had vsed many spéeches, hée concluded, that he must be abased, and Ie∣sus Christ exalted, Neither was this hypocritically saide of him, but in trueth and in déede. And I would it pleased God that the world would take foorth this lesson. But what? Wée are so conti∣nually giuen to this wicked superstition, as that we looke stil vnto the creatures, who are so many vailes, to kéepe vs from beholding of Iesus Christ, And by this wée sée what the cause hath béen of the setting vp of such an infinite number of Idols in y^e world. For, looke how many holy men and women haue béene in the world, euen so many Idols haue béen set vp: yea, although the graces which God hath liberally bestowed vpon vs, ought to be Argumentes suffici∣ent to haue vs put our trust in him, & not in creatures. And the pa∣pists, when they will honor their Saints, say, it is written. Praise God in his Saints I will not call them beastes,* for taking of this place after this sorte, séeing the Prophet in saying, Praise God in his holy place, or in his Sanctuary, meaneth the heauens: as if hée should haue said, praise this diuine maiestie, who ruleth in his hea¦uenly throne, ouer all his Creatures. And yet they so magnifie the Saints amongst them, as that (as they themselues say) God is not knowne from his Apostles, or els is placed all in one ranke with the rest. Now this diuelish Prouerbe which is among them, A man cannot know God from his Apostles: will bée a testimony against them, y^t they haue torne in peeces the glory of god, like ma∣stiffe Curres, & haue bestowed one péece of it in this place, and an∣other in that: and haue diuided it euen as pleased themselues: and whereas Iesus Christe shoulde haue béene onely exalted, and the Prophetes, and Martyrs made of no estimation in respect of him, they haue turned all cleane contrary. Wherefore séeing we are inclined to this sinne, to magnifie Creatures, and to robbe Christ Iesus of his glory, Let vs so muche the rather remember Page  [unnumbered] that which is said, That Iohn baptized with water, to shew y^t if we would haue any grace, we must neither goe to Peter, nor yet to Iohn,* but to Iesus Christ, of whom it is saide, that he receiued the grace of God full and whole: to shewe that we must come to him alone.

Moreouer, héerein hath béen occasion taken, to say, that the bap∣tisme of Iohn was imperfect: but this is plain deceite: for the mea∣ning of Iohn, when he spake so, was not to declare the truth of the Sacrament, which hee administred, but onely to shewe the diffe∣rence that was betwéene him, & Iesus Christe. And therefore al∣though the sacrament of Baptisme which Iohn administred, and the Sacrament which Iesus Christ administred, was al one, & ten¦ded to one & the selfesame end, yet Iohn declared that it was not in his power to make baptisme of any force, But that Iesus Christe must do it. And therefore it is not to be doubted, but that he admi∣nistred true baptisme: For we looke not to the signe, but to y^e truth: and yet the signe agréeeth with the trueth of Iesus Christ. But the principall matter which we haue to consider of in Baptisme, con∣sisteth vpon two points: that is, that we haue put of the old Adam, and are renued, & vnited to Iesus Christ: & cleansed of al our spots, when God forgiueth vs our sinnes. And this is the summe & effect of Baptisme,

*Let vs now consider if Iohn did not al this. It is most certaine that he did: For he came & preached remissiō of sins: & baptized to that end & purpose. Moreouer, whē he baptized, he preached repen∣tance, which importeth as much as we haue said, That wee our selues must be mortified, & this corruptiō which wee receiued frō Adam, must be put of, that the righteousnes of god might reigne in vs. And so, when as we haue thrust out all the corruption we can, yet shal we find nothing els in vs But what? we must make a diffe¦rence betwéene the person of the Minister, and the person of Iesus Christ. In déed this is true, that when we speake of baptisme as it is in it self,* it is a washing away of our sinnes. How so? Because, by it we are cōfirmed & ingraffed into Iesus Christ, that we might be cleansed, & liue by his mighty power. For so saith the scripture, as may be séen whē Annanias baptized Paul, who said to him, come, and wash away thy sins. And whē baptisme is spokē of, we speake not only of the signe, but of y^e thing signified: to wit, that we are ac∣ceptable Page  157 to God through the forgiuenesse of sinnes, and renued by his holy spirit, to y^e ende we might no longer liue to our selues and as we lust. Wherfore doo wée saye that all this is within the com∣passe of Baptisme, forsooth, because the commission of Iesus Christ is most certaine and sure: and hee performeth that inwardlye whiche is outwardlye signified: for otherwise it were but a may game, if the truth were not ioyned together with the signe.

Thus we sée how God ioyneth the truth with the signe to the end wée might vnderstand, and know that as the visible signe sig∣nifieth a thing, euen so also receiue we the graces therein signified. And the like may bée saide of the Supper. For when wee come to the supper, looke how the minister distributeth to vs the bread and wine, euen so doth Iesus Christ make vs partakers of his body & blood, that we might bee truly, and indéede, his members: and by that meane, we may say that the supper is a partaking of the bo∣dy and blood of our Lorde Iesus. But when wee shall come to handle by péece meale the thing which mortall man doth, we must then looke what power and authoritie he hath. As when I bap∣tise, to wit, whether haue I the holy ghost in my sléeue to giue or not? or when I celebrate the holy supper, haue I the body & blood of our Lord Iesus, to giue to whom it liketh mée? Now this were ouer great arrogancy, to attribute that, to mortall men which pro∣perly belongeth to Iesus christ. And therfore let vs not take from Iesus Christ, the office of baptising with the holy ghost. For, as I take water to baptize, euen so doth Iesus Christ accomplishe the thinge which I signifie, by his owne power and might. Where∣fore let vs mark the saying of Saint Iohn, I baptise with water (saith hée) and Iesus Christ baptiseth with the holy ghost. Thus we sée what we haue héere already handled, and shal be more thro∣ughly in the eleuenth chapter.

Moreouer, it is for vs thus to make aunswer: to witte,* that wée cannot fulfyl the things, wherof we make a shew. And yet neuer∣thelesse, we must assure our selues this, that God accomplisheth y^t, which is signified by the signe: and as by y^e water, is signified the washing away of sinnes, euen so doth he accomplish it by his blood. And thus we sée how we must distinguish betwéene the person of our Lord Iesus Christ, and the person of the Minister, to the ende Page  [unnumbered] euery man might haue his degrée and measure, and wée to know, that Iesus Christ is the fountaine of all perfection.

Moreouer, this is certaine, that whē Iohn said that Iesus Christ should baptize with the holie Ghost and with fire, this doth not re∣strain,* but that the holy Ghost did once appeare in the same shape: For this promise hath byn already performed, and shal take place vnto the worldes end. Let vs then consider, y^t when the holy Ghost was visibly sent vnto the Apostles, it was to signifie vnto vs, y^t the Church should bée alwayes gouerned by the holie Ghost, & should fill vs with so many of his graces as were néedfull. In very déede, we shal neuer haue them in ful perfection, because it is néedful that we should be humbled. For if wée shoulde haue them in ful perfe∣ction, what would become of vs? Surely, we would neuer haue a∣nie care to call vpon God, neither yet once thinke that wée stoode in néede of him. And therefore it is méete wée shoulde alwayes féele the want of his benefites, to the end wée might bée stirred vp to be∣séech him liberally to bestow them on vs. But by the way, let vs vnderstand that wée are all baptized with the holy Ghost and with fire: and that Iesus Christ will in no wise that his Sacramentes should bée receiued in vayne of his faithful ones. In déed, although a man bée baptized in the name of God, yet when hée commeth to age, wée sée him enclined to all mischiefe, and therefore wée cannot say that hée is a new man, but rather like a bruite beast. And yet wée cannot say, but that the Sacrament had his full nature and proprietie: For baptisme of it selfe is as much as if we were renu∣ed: and then if wée bée not so, the fault is oures: because wee will not suffer Iesus Christ to accomplishe his grace in vs, and so for want of beliefe, wée in such sort close vp our heartes, as that there is no entraunce for his graces, which hée woulde largely be∣stow vpon vs.

Thus we sée that the Sacrament is neuer without his power and vertue, howbeit we receiue no fruit nor benefite by it, because it cannot enter without faith. Wée haue héere therefore to note, that the trueth of Baptisme is not in the water, but in the holie Ghost. And besides Iesus Christ geueth vs the holie Ghost. And therefore wée are throughly to marke, that if we woulde bée bene∣fited by Baptisme, we must not sticke so much to the water, as though our saluation were enclosed therein: but let vs vnderstand Page  158 that it is the holie Ghost that must woorke all.

Moreouer, wée sée that the worlde hath receiued this doctrine very perniciously: for the Papistes thinke, that the grace of God is tyed to it, and they charme it like Coniurers, geuing to the wa∣ter, the power of the Sacrament. And therefore they say, that that childe that is not baptized, is damned. Wherefore, for the preuen∣ting of this danger, they are not onely contented to geue power & authoritie to all men, of what state and condition soeuer they bée, to baptize, but euen to women also: for feare, say they, that the chil∣dren might die without baptisme. And so, they think that the truth of baptisme consisteth in the water: so that by this meane the blood of Iesus Christ is layde cleane aside. But as for vs, let vs learne, that y^e truth of baptisme is not in the water, but in the holy Ghost. And yet is not the signe vnprofitable: for it witnesseth vnto vs that our soules are washed: But if wée wil haue the truth of it, we must come to the holie Ghost as wée haue already shewed.

Moreouer, it is saide, that Iesus Christ giueth the holy Ghost to the end wée should neither séeke for it in the water, nor yet at the handes of men, but looke vp vnto heauen. And this is also a poynt wherewith the world hath béen deceiued. For who is hée that loo∣keth to Iesus Christ, when we speake of any thing concerning our saluation? No man: For wée thinke it to bée in the power of men, as if Iesus Christ had resigned his office vnto them, & that he had no more to doe in heauen: Sée I pray you, how blockishe wee are. Nowe the Scripture choketh vs by the chin (as wée say) to make vs looke aloft: for in it, is the thing which wée heare Iesus Christ teache vs, beholde, it is I that baptizeth you. I graunt, it is said that God sendeth the holie Ghost: and so doeth Iesus Christ also:* For when the father sendeth him, hée sendeth him in the name of Iesus Christ, & at his request: And besides, Iesus Christ speaking of himself said, that hée would send him. And indéede, hée is one and the selfesame God with the father. And besides, inasmuch as being made man, hée became our Mediator, al power both in heauen and earth was giuen him, so that hée is as it were the very arme and hande, to bestow y^e graces of God vpon vs. Let vs also note, why it was that Iohn spake of the Baptisme with the holie Ghost and with fire, vsing these twoo woordes: For it is all one thing.

When hée speaketh of fire, it is because hée meaneth to boyle vs Page  [unnumbered] againe, to scombe of al our filthynesse: as men vse to melt golde or siluer, when they would fine it, and as we sée men purge filthy pla∣ces with fyre. And therfore the holy ghost beareth not this name in vaine: séeing it is hée that must purge all our spots and blots: and it is also to signifie vnto vs, that so soone as we come into this worlde, we bring nothing with vs but vncleanesse, and the longer wée liue, the greater heape of vncleane thinges wée lay vp toge∣ther: whereof Ieremie speaketh sayinge, that man knoweth not himselfe:* for there is such a gulfe of wickednesse in vs, as there is none but God alone that knoweth it.

A man may well cast an Anchor into the bottom of the sea, but none is able to search our harts but God. For we stinke before the face of God, and are more filthy then Lazarus, yea too too horrible stinking and filthy. But what of all this? Beholde héere is our comfort, whenas wée sée that Iesus Christ wil purge vs by his ho∣ly spirit: for we haue thereof a sure testimonye in Baptisme, that he wil make vs new cretures, by purging of our infirmities. But as by purging with fyre, all superfluities are taken away, euen so also let vs vnderstande that when God will reconcile vs to him∣selfe, all what soeuer is ours must bee cleane taken away.

Moreouer, let vs note, that so longe as wee shall remayne in our selues, wee cannot choose, but perish, and yet if wée would al∣waies remaine safe and sounde, GOD must néedes bray vs that hée might saue vs, and make vs become acceptable in his sighte. And this hée doth by his holy spirit. And thus wée sée y^t it is by God alone that we must be gloryfied.

Indéede, we are contented to haue a good opinion of our selues, that we might be extolled amongst men: but when it shall be sifted before the maiestie of God, the thing that wée thought to be excel∣lent, hée will make no reckoninge of. Let vs learne then, that there is no goodnesse at all in vs: but if there be any, it is because that he hath purged vs with his holy spirit.

Moreouer, when he saieth, That it shall be after a while, it is to encourage them the more: and not to murmer, and be discouraged when God deferreth his aide: for wee must appoint him no time. And indéede, the time which he taketh is alwaies very short, How so? because hée leaueth vs not one minute of an houre without Page  159 ayde. As for example, let it be, that we are any war, afflicted, and then we call vpon God: howbeit, he wil not at the first cho•, forth∣with deliuer vs, but commonly for the most part, the torment en∣creaseth: and yet God assisteth vs, because hée comforteth vs. And this shall we verie well perceiue, when as we fall into the conside∣ration thereof: For what man is able to beare the least griefe that is if God assist him not? By this we see a proofe of his ayde, when as we quaile not. For as S. Paule saieth, if we haue any tribulati∣on, and doe beare it paciently, then we knowe that God aydeth vs.* Thus we sée that although God deliuereth vs not foorthwith, yet leaueth he not vs euer languishing: For so long as we are able to say, that we haue life, God promiseth to assist vs against all assalts, and to deliuer vs: howbeit we must warre against all the tempta∣tiōs of our flesh, so long as we are in this world. That is very true: But if we looke into the shortnes of our life, shal we finde it to be of any long continuance? No,* For, a thousand yeares are as but one day with God. If we cōsider thē of this, it wil be no charge vn∣to vs to abide it all our life long. Let vs now sée, wherefore hée said that it should be within a short time after. And so let vs learne to make our profit vpon this place: which is, not onely to vnderstand that Iesus Christ spake it to his Apostles, but that it was also spo∣ken to vs. True it is, that we receiue not the holy Ghost in a firie maner: and yet this office was not giuen to Iesus Christ in vaine, and we haue also the power thereof: neither hath hée taken Bap∣tisme a way with him: But euen as hée hath left vs the signe, so likewise is it eftsoones a manifest proofe, that he will alwayes bée present with vs, to make this Sacrament availeable vnto vs by his holie spirite. And we must also acknowledge, that we are alto∣gether polluted, to the ende we might goe to Iesus Christ, and bée made cleane by him. In déed, this counsell would neuer come from our selues, and therefore must God, by the admonitions which he hath set downe for that purpose, bring vs to Iesus Christ for the finding out of the trueth of Baptisme. And let vs no• be 〈◊〉 foo∣lish as to thinke that any creature is able to helpe vs: But let vs goe directly on, to Iesus Christ, and acknowledge him to be wholy ours. Surely, when it is saide, That he baptizeth, although we sée him, to be far frō vs, & aduanced vnto this excellēt maiesty aboue al Page  [unnumbered] other creatures: a man would thinke that this might bée an occ•∣sion for vs to mistrust: but because hée is our brother, wée haue a ready way to come vnto him. Let vs therefore beléeue that hée will stand to his promise, and that whatsoeuer hée hath said, is vndoub∣tedly true: and besides, that it will not bée long too. Wherefore, when wée haue abidden a day, let vs also bée ready to tarrie a mo∣neth, and looke vnto that euerlasting kingdome: and so without doubt, wée shall not onely steppe for ward, but also continue to goe on, vntil such time as wée haue attained vnto the marke which is set before vs.

And according to this doctrine, let vs fall downe before the face of our good God, and beséech him not to punishe vs for our sinful life past, but so renue vs with his holy spirit, as that we cease not mar∣ching on, vntil such time as we be come vnto this glorie, wherof he hath already giuen vs some taste and féeling. And so let vs say, O Almighty God, and heauenly Father. &c.

The third Sermon of the Ascention.

IF wée could enter into the considera∣tion of our weakenesse, whenas God forsaketh vs, we should doe our selues greate good. Nowe, vnder this woorde weaknesse, I meane all our vices and imperfections: as very féeble thinges, and easily to bée ouercome with euery temptation, according to the corrupti∣on and peruersenesse of our grose wits and mindes. Wherefore, whenas wée shal haue déepely considered of these thinges, wée must pray vnto God, and beséech him to haue an eye to the remedying of all the mi∣series, wherunto wée are subiect. Thus we sée I say, how wée shal greatly profite our selues, by the consideration of these things. We haue therfore to note the matter which Saint Luke setteth downe héere in this place: because hée declareth how grosse mynded the A∣postles were, hauing béen taught by the space of thrée whole yéeres, from the mouth of our Lorde Iesus Christ all whatsoeuer belon∣ged to their saluation. Héere then wée sée that they are like vnto young Schollers, as if they had neuer vnderstood one woord of that which was taught them. And what is the reason? Forsooth, wée should bée continually vnable to any goodnesse without GOD shoulde firste correct this ignoraunce: which is a thing that ought greatly to humble vs. And therefore, wée must vnderstand that our hearing of whatsoeuer is saide vnto vs, will bée to no purpose, and that because it is spoken as vnto a Blocke, vntil such time as God taketh away the grosnesse of our corrupt nature: for els wée shall neuer vnderstand what hée saith vnto vs: by reason his woord is farre beyong our reach. Neither néed wée any other proofe to cō∣demne the ignorance of the Apostles, thē their own words. For the questiō which they asked Iesus Christ was foolish, & of no valure: but only a superfluous curiosity, whenas they saide vnto him, wilt thou at this time restore y^e kingdō of Israel? now by saying, at this time they declared y^t they would euē at the first dash, haue come to honor without any more paynes taking, & whereas they were cal∣led to take paines for y^e plāting of y^e gospel throughout y^e world, they wold in no wise away w^t y^t, but be forth w^t filled w^t al maner of pro∣sperity, w^t was a double fault: besides, whē they spake of the King∣dome,Page  [unnumbered] they •ayled also in that: For they thought our Lorde Ie∣sus Christ should haue béen an earthly King, and reigne after the manner of worldly Princes: and so they being neare about him, should take no paine nor haue any harme, but liue honourably with great offices, and in high dignitie. And they fayled also in na∣ming of Israel: because they restrained the grace of God to Israel, which hée had promised to all the world. Thus we sée that they spake neuer a word which was not false and erronious. Moreouer, Iesus Christ reproued them with the answere which hée made them: and although hée saide not flatly, you are deceiued: yet, the wordes which hée vsed, declare no lesse, but that hée spake them to their reproofe, when as hée saide, It is not for you to know the times and the seasons, which the Father hath put in his owne power: hée reproued them of this fonde curiositie, for where they shoulde haue enquired after some necessarie, or profitable matter, their mindes roued at curious thinges, and of no valure. Howbéeit we must content our selues with that which it pleaseth God to de∣clare vnto vs, and we cannot doe better then to be ignorant of that which God will not teach vs in the scripture, and thus we sée how hee reproueth this their curiositie.

Besides, when hee saide vnto them, Yee shall receiue power af∣ter the holy Ghost is come vpon you: Héereby hée shewed them, that they were fooles to aspire so high, as to enquire and seeke after the secretes of God: For they were not able to attaine thereto, vn∣till they had receiued this power from aboue. In déede, they had receiued some portion of the holie Ghost: but hee tolde them that it was verie néedfull the same should be encreased in them: and that it was then, no time to tryumph, but to fight: and they might sée also, that it was not long before it should come to passe. And af∣terwarde hée saide, Yee shall be witnesses vnto mee, both in Ieru∣salem, in all Iewrie, and in Samaria, and euen vnto the worldes ende: As if hée shoulde haue saide, you thinke that I shoulde reigne lyke a worldly Prince, but you are deceiued, for my king∣dome is spirituall.

And thus hée correcteth their last errour, touching their question of the kingdome of Israel, by saying, that the Gospell must be con∣neied euen to Samaria: For there was great inimitie betwéene the Iewes and the Samaritanes, albeit they were néere neigh∣bours, Page  161 and agréeed so me what in the principles of religion, as wée and the Papists doe at this day: For there is a kinde of familiari∣tie betwéene vs, because we haue the Gospell, and they also say, that they haue it. The Samaritanes likewise had the same law, with the Iewes, but they had altogether peruerted it, euen as the Papists now do: and therefore the hatred was the greater be∣tweene them.

Now, Iesus Christe telleth his Apostles héere, That the Go∣spel must bée preached to the Samaritanes. Wée see then that Ie∣sus Christe liuely reproueth their errors, and bringeth them into the right way. This must wée apply to our owne vse: and in the first place, if the Apostles were so grosse minded, as wée may sée very well, this vice was not in them alone, but it is also in vs. And therefore let vs looke vpon this as in a glasse, that it is not enough that we bée preached vnto, but God must also inlighten vs, & make a way for his worde that it might enter into vs, and open also the eyes of our mindes, that wée may bée able to comprehend his wil: for els our hearing will bée to no purpose, and without profite.

And therefore let vs beséeche God to graunt vs his grace to vn∣derstand his will: or els wée shall remaine in our beast linesse stil. Héere wée sée what wée are to note in the first place of this Scrip∣ture.

Now, for the faultes which the Apostles cōmitted in their que∣stion, we must consider of them, by the reprochfull answere which Iesus Christ maketh them. In the first place we sée, that wée our selues haue experience euen of our selues, how curious we are. And now let vs sée whether we are giuen to desire such thinges as are necessary & méete for vs. Surely no, for, if we be told twise of a thing, we thinke it doth but breake our braine. Againe, if an harde matter, yea & such a thing as in déed is most necessary to be vnder∣stood, be told vs in two words, we thinke it euen enough. What an inconstancie is this in vs, not to settle our mindes vpon necessary things? But if we should heare a sort of tales, lyes, and things no∣thing worth, ho, wee would neuer bée weary of hearing of them all the day and night long. And thus we sée y^t our minds are so toyish, as that we haue no care of any necessary things: but are desirous of all vaine and vnprofitable matter: yea, and to speake of any Page  [unnumbered] good and profitable thing, it is (as wée say) lost labour. Héere wée may perceiue, how wée ought to bestow al our life time, to wit, to consider of the grace that God hath giuen vs, in sending of vs Ie∣sus Christ to make vs wise: for this wisedome stretcheth it selfe through heauen and earth. And this is it whereof S. Paule spea∣keth to the Ephesians,* when he maketh mention of length, bredth, heigth, and depth: That is to say, that so farrefooth as our mindes are able to reache, we should giue our selues more and more to vn∣derstande the loue which Iesus Christ hath shewed vs, in bestow∣ing of vs his welbeloued Sonne Iesus Christ. After this sort (as I haue saide) must wée bestow our time: and yet if we be but prea∣ched vnto, one halfe houre, wée thinke it ouer long. Whereby we sée howe wandring minded wée are to all vayne and vnprofitable thinges: and therein take all our delight and pleasure. But if there bée any matter in question that might confirme and stay vs, or that wée bée tolde of thinges that shall come vnto vs, wée will neuer hearken to that, but our minde will foorthwith be turned cleane away, wandring too and fro, building (as wée say) castles in the ayre: so that hée which hath Goods, thinketh neither of his possessions, nor of his riches, and hée that hath none, will continue and abide like a senslesse bruite beast, and neuer once thinke vpon that which is spoken vnto him. Behold I pray you how closely we are linked to this vice, and there is no man, but is condemned be∣fore God thereof. And although wée sée that the Apostles were curi∣ous to vnderstande of thinges which appertayned nothing vnto them, yet let not vs be busie to condēne them in it, but let vs know that there is matter ynough in vs to condemne our selues. Séeing then wée know this to bée so common a fault, euery of vs ought to withdraw his mind from being so fantasticall, and not wittingly, be so toy headed, but let vs apply our minds, to vnderstand what∣soeuer it pleaseth God liberally to bestow vpon vs from out of the knowledge of his counsell, and hold vs there: and let vs diligently weigh the saying that is héere set downe. It is not for you to know the times and seasons, which the father, hath put in his owne pow∣er. Now this saying ought to bridle vs and pull vs backe at once, from al curiositie, yea and although our nature would pricke vs to goe on, yet ought wée to draw backe, and vnderstand what Solo∣mon Page  162 saieth, that hée which goeth about to seeke out the secretes of God, shall bée oppressed with his glory.* And therefore if wée be such curious searchers, hée will make vs right well feele, that hée spake not this in vayne. Wherefore let not vs goe beyond this reach: but let vs looke what it is that hée forbiddeth vs to searche after: That which the Father hath put in his owne power. Now héere might rise a questiō, to wit, whether the father hath put in his owne pow¦er, Winter, and Summer, and the rule of all times, and seasons? Yea, it is true. It should séeme then, that his meaning is, that wée ought not to make enquiry after these thinges. No not so, for that is not the thing which the father hath in his owne power, whereof Iesus Christ spake vnto his Apostles, that it is not for them to know of it: but hée spake of thinges which hée reserued a part vnto himselfe, and the knowledge of which, is cléerely forbidden vs: and therefore not for vs to know of it. Now hée hath declared vnto vs, the thinges which come by order of nature: that winter must bée cold, and Summer whot. For if wée haue any great colde in Sum∣mer, let vs vnderstand that such a peruerting of the order of nature commeth by reason of our sinnes, and that for the horriblenesse of them wée iustly deserue, that all thinges shoulde bée turned out of course: Howbeit God ceaseth not to helpe all those things. So thē, since God hath declared this vnto vs, hée hath not reserued it, to himselfe alone. For hée would not haue vs to imagine his power to bée a superfluous power: but the thing which hée would not haue vs know, hée so kéepeth backe, as that wée shall neuer bée able to vnderstand it.

This saying then of Iesus Christ, it is not for you to knowe the times & seasons which the Father hath put in his owne power is as much as if hée had sayde, Bée contented with that which I haue sayde vnto you, and hold you there: For if you would enter into disputation with him to enquire after that which he would not haue you knowe, It woulde turne to your confusion: sée∣yng hée hath not spared to let you vnderstande, whatsoeuer hee thought to bée méete for you to knowe. Nowe, if wée woulde goe beyonde this, this were, as a man would say to set our selues against him.

Let vs sée then what we are to note out of this place, to witte, Page  [unnumbered] wée must learne to submit and kéepe our selues within a compasse and not séeke after that which God would not haue vs know, and diligently vnderstand and search to know, whatsoeuer hée woulde haue vs for to learne. And ouer and besides all this, let vs not bée too too inquisitiue and say, Why is this: and wherefore is that: But let vs take héede of such curiousnesse, as of a deadly Plague. Now, this can no man doe, without euery of vs violently striueth against his owne nature: for we are naturally inclined to such foo∣lishnesse, as to leaue the principall matter which is most necessary for vs, and to occupie our heads about that which is neither neces∣sary nor profitable, but onely foolish and vaine curiousnesse: as eue∣ry of vs for our own part sheweth himself▪ As for example: behold, wée haue the Gospell, the very fountaine of all wisedome, which teacheth vs to beléeue in God, to runne onely to him, and cal vpon him, to the end we might fight against all our carnall affections, to submit our selues wholy obedient vnto him. Loe, this is the very meaning of our Lord, throughout all the Scripture.

Now, wée thinke this to bée but a small matter to vnderstand, & euery of vs séeketh to sticke vnto such thinges as God woulde not haue vs knowe: wée woulde faine contruoll our Lorde: and wee thinke hee had doone better, if hée had doone otherwise, Marke, how it fareth with vs. And therefore as I haue said, If we would put this doctrine in practise, and not bée curious, wée must euery of vs brydle his nature, because it driueth vs into such imaginations whereby, man is not contented to consider of God in the creation of the world, although these workes therein are enough where∣with to satisfie vs. But what? Wée forget euen those his workes which he wrought for our redemption (a worke without length, depth, breadth, and heigth) and goe about to enquire why God so greatly busied himselfe in the creation of the worlde,* séeing it is not yet seuen thousand yéeres since it was made. But let vs note, that before God created the worlde, hée had made Hell to throwe suche curious searchers into. And surely hée had great reason in it: for ouer and besides, that this curiositie of entring into such thoughts is worthie reprehension, what a boldnesse is this to lift our selues vp against GOD, in lifting vp our selues against his workes, as though wée thought them not to bee good?

We sée therefore that we must content our selues with the things which God hath giuen vs to vnderstand: for although we haue be∣held them all our lyfe long, yet haue we not haue had time inough to vnderstand y^e least part of them. And let euery man know, that he must obey whatsoeuer Iesus Christ hath saide, and not en∣quire after that which the Father hath reserued to himself, to wit, the thinges which are not declared by his word.

Héereby, we sée that he sheweth vs our vncapablenesse, which hée more and more confirmeth in this that followeth, saying, But you shall receiue power, after the holy ghost is come vpon you: and then shall you be better able to vnderstand the thing whiche God hath declared vnto you.

In this, Iesus Christ aduiseth vs, that wee doo rashly in enqui∣ring to vnderstand farther of any thing, then God declareth vnto vs For it is as if wée who haue no winges, would flye beyond the Moone: séeing that if wée knew our state, wée would be very wa∣rie how wée aduaunced our selues as wée are wonted to doo. And héerein we are diligently to note this saying, The power of the ho∣ly ghost comming vpon you: Which is as much as if he had said, vnderstand yee poore and miserable wretches, What you are, what spirite haue you to vnderstand so hie thinges? how is it pos∣sible for these thinges to enter into you. Learne therefore to humble your selues rather, and acknowledge your ignorance, and pray vnto God.

In summe, wée haue héere a generall aduertisment, that whiles God leaueth vs to our owne wittes, we are as bruitishe as maye be, and the least thing in the world will dull vs: so that wee shall not be able to vnderstand the least percell of scripture, although it be handeled before vs péecemeale. And therfore this vnderstanding must come from God, who of his méere goodnesse bestoweth it vp∣on vs. For although we haue the Scriptures expounded vnto vs, it is none otherwise then as if the Sun shined vpō vs, being stark blinde. Wherfore, there remaineth nothing for vs, but to beséech the Lorde to helpe our ignoraunce.

Let vs now come to the seconde errour, which is, they woulde haue bene honorable at the first, and besides they would haue ly∣ued according to their harts desire without any paines takinge. Now, this is a falt which is common vnto vs all: for there is ne∣uer Page  [unnumbered] a man in the worlde but desireth to reigne with Iesus Christe in that euerlasting kingdome which he hath promised: But when we are tolde of the bearing of his Crosse, and of fightinge against Satan, the world, and our owne flesh, when we are tolde of this, I say, wée would gladly draw our selues out of the heape. Wherfore wée are so much the rather to consider of this place, to witte, that if we would be partakers of the benefits of Iesus Christ, wee must euen in this lyfe set our hand to the labor.

Would wée bée conquerours with him? let vs thē fight whiles wée are in the warres. And if we would be partakers of al his benefits we must abide all the miseries which he will haue vs beare in this world.* For as Saint Paul saith, if we bee partakers of his suf∣feringes, we shall also be partakers of his ioyes.

Behold, Iesus Christ now sitteth in his glorious throne, into whose hande all things are put: But how behaued hée himselfe in this world before he came to it? what numbers of afflictions suf∣fered he? surely he was so afflicted, as that his life was thought to be accursed: for, he was continually tormented all his life longe: and in the ende, wée sée that he suffered the most cruell death, that was possibly to be deuised, and that which is more, it séemed that God his father had forsaken him, in that he suffered him to be thus condemned by the world. Héere then we are to consider, that if we entend to enter into this immortall glory, wee must beare his crosse in this present lyfe.

Now, we coulde be very well contented to beare a litle blame for him. But we would not step one foote forewarde to abide to be hated, despised, and afflicted. And yet this must wee doo because it is not in vs to chaunge the inviolable order, which God hath sette downe. We would bee glad to know what is done in heauen, but we would not hold the way thither, and surely God hath not pla∣ced vs héere belowe, but to the ende to serue Iesus Christ in this worlde, that we might be partakers of his glory, after y^t wee haue with might and maine resisted all the assaultes whiche were at∣tempted against vs, for the withdrawing of vs from him. But if we haue a desire to know what is done in heauen, and will not holde the way thither, it is very mockery. Wee must therefore, looke whereunto God hath called vs, and wee shall finde that hee hath called vs to fight, and it is so harde a matter for vs to ouer∣come Page  164 these combates as that wee shall haue no leysure to occupie our selues to séeke after vaine and curious thinges which serue vs to no purpose: but let it suffice vs that we haue this worde which sheweth vs which way to holde. Now, héere are two things wher∣with Iesus Christ correcteth the curiositie of his Apostles: to wit, he telleth thē, that they must discerne of the thing which they haue to doe. Loe here I say, is the way whereby to correct this faulte whereunto we are enclined: to wit, we must looke vnto the thing which God teacheth vs by his worde: and then if we shall be very diligent héerein, we shal surely be quit of this fault, of béeing ouer foole hardie and curious. First of all, they haue the promises which Iesus Christ made them: The holie Ghost shall come vpon you: As if he shoulde haue saide, Bee you contented with that which God meaneth to send you. And therefore let vs learne, that when our nature tickleth vs, to cast away our fond presumption, and hold vs to the promises of GOD, and acknowledge and say, Loe wherunto it is that we must sticke, let vs then be contented here∣with, & féed and refresh vs with it. And besides, wée haue the com∣maundements of God to leade vs to vnderstand what he wil haue vs to doe.

When then wee knowe all this, wée shall haue no leysure to roame ouer the fieldes: But wée shall finde roome ynough in the high way: yea euen to flye when there were any thing spoken of which hée commaunded vs. Which thing wée shoulde more easily vnderstand, if we knewe that the woorde of God were the phisicke that coulde amend this curiositie. Howe is that? Beholde that GOD promiseth to assist vs in this present life: and Iesus Christ likewise hath taught vs to desire our daily bread. But what of all this? yet is not this the principall poynt: for hée extendeth his hand euen to the bruite beastes and féedeth them.

And therefore it were nothing for vs to looke into: But our principall matter is, to taste his mercie, knowing that hée hath compassion vpon most miserable wretched sinners, and woulde not haue vs perishe in our follies, but stretcheth foorth his hande to pull vs out of them, and therefore let vs trust vnto it. And be∣sides, hee calleth vs vnto euerlasting life with Iesus Christ & pro∣miseth vs that we shalbée vnited to him.

Séeing then we haue all these promises, let euery of vs acquainte himselfe with the same both morning and eueninge, and let it bee our wisdome. And besides, wée haue his commaundementes whereunto wée must cleaue, & not bée bée smeared with superstiti∣on, and let euerye man forsake him selfe, and liue to together in loue and charitie one with another, soberly, chastly, humblye, and honestly: and be pure & cleane from all the filthinesse of the flesh: loe héere a generall rule.

Moreouer, in them euery man is taught his perticular lesson. For firste the Husbande is taught to vnderstande what loue hee ought to beare vnto his wife, and the wife her dutie towardes her Husband: and either of them are aduertised what instruction they ought to giue vnto their Children.

Moreouer, the Maiestrates are taught their lessons, and the Minister of the worde theirs. To be short, this is a perfect doct∣trine accomplished in all poynts, where euery man is so sufficient∣lye instructed, that no man can be ignoraunt of his charge and du∣ty. And thus we sée what we haue to note: And therefore, if euery man apply himself héereunto as he ought, without doubt hee shall haue no leasure to royle ouer the féeldes.

Moreouer, if wée be such royling roges, surely it is a signe that we neuer vnderstood the principall point of our saluation, nor yet how to bée the Disciples of our Lorde Iesus Christ. And thus we may be able to reproue these curious questioners, and saye vnto them, freind, because you are so full of fryuelous questions, surelye you neuer yet vnderstood the effect of your Baptisme: for by it you should acknowledge the forsaking of your selfe, but you could now be wel pleased that God would giue you leaue to wander whether you lust your selfe: well, goe your waies and study of these questi∣ons, and an hundred yeares hence they shall be disputed of.

Wherefore wée ought to bée so much the rather dilligent, thus to think, marke whereunto God calleth vs: to witte, that we might vnderstande, wherein the hope of our saluation consisteth, and be∣sides, let vs beséeche him that hée would haue mercy vpon vs, and that we might also learne to amend our liues.

And héereunto must wee bende all our wit and force: and when wée shall stande in doubte to bée drawne this way and that, wee Page  165 must altogether endeuour our selues to haue a regard to our con∣sciences, and then is Iesus Christe our Phisition, who is able to remedy vs.

And according to this doctrine, let vs fal down before the Maie∣stie of our good God, and acknowledge our offences, beséeching him not to remember our life passed, but to giue vs warning thereof, to the end that wée being ashamed of our selues, it would please him so to gouerne vs, as that after this life wée might reigne also with him, And so let vs say, O Almightie God, and heauenly father, &c.

The fourth Sermon of the Ascention.

NOw we haue at this time to hādle the matter which S. Luke héere setteth down, of the Apostles beholding of the Ascention of our Lord Iesus into hea∣uen. Now, it is not enough for vs that we knowe the hystorie, but wée are al∣so to note that hée setteth downe this as a chiefe Article of our Faith: and surely the Articles of our faith are not onely profitable, but also necessary for Page  [unnumbered] our saluation. Howbeit wée shall neuer profite our selues greatly by the Ascention of our Lorde, without we know it to be true in déede. And therefore Saint Luke saith, that the Apostles sawe him ascend: and saith besides, that they abode stil gazing there vn∣till such time as they were told that they must tarry no longer, but returne to Ierusalem to doe their office as was commanded them, vntill the iudgement day. Thus we sée what he saith of the As∣cention of our Lorde, to the end it might not be called againe into question. Very true it is, that is saide, that they are blessed which haue beléeued, and not séene. Wherefore, wée must beléeue this As∣cention rather then if wée had séene it: for since the Apostles see it,* and tell vs of it, it is not for vs any whit to doubt thereof. Let vs nowe come, to the wordes of S. Luke, That a clowd receiued him vp out of their sight. Now, here might a questiō be asked, why the heauens opened not, that the Apostles might haue séen the glo∣rious estate of our Lord Iesus. But there was great reason, why they should loose the sight of him, by meane of a cloude: because our Lord knoweth well enough our condition, and therefore for the correcting of our high minds, it is good we should be restrained. Yea verily, for if the Apostles had séene into heauen, wée woulde haue taken occasion thereby to haue growne hautie: as wée sée in déede we are thereto ouermuch giuen. For we are too too mad headed, and without modestie, to desire to vnderstand euen those secretes of God, which hée woulde not haue vs to knowe. And therefore it was expedient that this clowde shoulde be betwéene them and him. By this then wée are let to vnderstande, that we must be humbled, and not be so arrogant as to ascend vp into the heauens to search after the workes of the Lord. And this instruction are we to learne by this place.

Now, it is saide that there appeared two Angels: but Saint Luke calleth them men, according to the common maner of the Scripture: For because Angels are naturally spirituall, wee can∣not sée them, except they shewe themselues in some visible shape. Wée sée now the reason why our Lorde would from the beginning haue them appeare in mens shapes: Howbeit he left alwaies som token with them that they might bée knowne to be Angels. For if we vnderstand thē to be only as mortall men, we would neuer do Page  166 them that honor which vnto them apperteined, which woulde de∣rogate from the giuing credite vnto their message. And there∣fore God alwaies set a marke on them, that we might know them. For beholde, why it is héere saide,* that they were clad in white ap∣parrell: and in the resurrection also of Iesus Christe they appea∣red in white garments. Héerein then the mind of our Lord was to declare that wée should reuerently receiue them, and vndoubted¦ly credite their message. Thus, I say, we sée, why S. Luke heere sayth, that they were apparrelled in white garments.

Now we are héere to note all the circumstances of this matter, for God would not haue any one of them to be lost, nor yet ouer∣slipt: such is his infinite wisedome ouer all the worlde. If the An∣gels then, haue such a Maiestie in their appearance vnto vs, what shall we say of the glorious appearing of our good God? For, the brightnesse of God his glorious Maiestie, is not only as the bright∣nesse of the Sunne, but farre excelling the brightnesse of an hun∣dred thousand Sunnes, if they shoane héere all at once in y^e world. So then, whenas wée sée that the Angels should be so precious vn∣to vs, as that wée should so wonderfully reuerence them, we must consider what the Maiestie of God is to bée spoken of, yea euen the very thinking of him, shoulde cause vs meruellously to worship him, and acknowledge our selues to be no body, in respect of him, who is maiestie it selfe. And thus wée sée what is meāt by the spea∣king of the maiestie of Angels, although they appeare but in mens shapes? Now let vs come to their spéech, Yee men of Galilee (say they) why stand yee gazing vp into heauen? It is cōmonly thought that the Apostles were héere called Galileans by way of reproche: for wée sée that the Galileans were of no greate estimation in the world And therfore this was the opiniō that went of thē, as if the Angels should haue said, O yée miserable blockheads, know ye not that as hée is ascended vp into heauen, that so hee shall also come a∣gaine? Howbeit you perceiue not why this was thus spoken, and in this sense. And therefore, let vs vnderstand, that the angels called the Apostles galileans, because they were taken to be such, & Iesus Christ was also so called: and when y^e Disciples should haue béen accused to be of y^e company of Iesus Christ, it was asked thē,* Are not you also of Galilée: And sithēce y^e death of our Lord Iesus, Page  [unnumbered] the wicked haue vsed this saying, as may be perceiued by the wic∣ked Apostate Iulian, who at his death said, Thou hast ouercome mée O Galilean: being angry and dispited with Iesus Christ, be∣cause he felt that hée had ouercome him. And so were the Apostles called héere Galileans, because they were taken, for those countrie men.

Moreouer, it is not without cause that the Angels héere reproue them: For they knewe that Iesus Christe should ascend into hea∣uen, because he had many times foretold them, and also said vnto them,* It is expedient for you that I depart hence, For if I goe not away, the comforter wil not come vnto you: but if I depart, I wil send him vnto you. And therfore it must néeds be that they had for∣gotten it, séeing they stoode gazing vp into heauen, to sée the issue thereof. For (as I haue already said) he had told them that it was expedient that he shoulde depart from them, and had also foretolde them that he must reigne, and that they shoulde serue him, héere in the meane time. Hée had likewise foretold them that he must sit at the right hand of God his Father, to make intercession for all the faithfull: but they rightly shewed that they had cleane forgotten whatsoeuer hée had so oftentimes manifested vnto them.

Now, this their ignorance should serue vs for a good aduertise∣ment: For this was not spoken only for their cause, but for ours also. And therefore let vs marke the saying of the Angels, that we might vnderstand what cōmoditie redoundeth to vs by the ascen∣ding of Iesus Christ. But as touching this saying, That he shoulde come, euen as they had seene him goe vp into heauen, That de∣clareth that we must not loo•e for him héere belowe, but when hee shall come to iudge the world. And therefore, if wée will séeke for him now, wée must doe it by faith, which surpasseth all mens vn∣derstanding. This then is the first point of this place that is wor∣thie the obseruation. For since we naturally haue our mindes set∣led héere belowe, it would goe very hardly with vs, if wée supersti∣tiously bent not our selues, whenas wée shoulde heare the Ascen∣sion of our Lorde Iesus Christe spoken of. And in déede, wee sée that this is already come to passe, For although hée be ascen∣ded into heauen, and that it is written, that hee shall come downe héere below euen as hée was seene to ascende, yet are there greate numbers of suche as call them selues Christians, Page  167 who haue not ceased looking for him héere on earth. So that, it hath come thus to passe, that they seeke for Iesus Christe in bread and wine, close him vp in a Pipe, carry him hither & thither, and play with him as they would play with a Puppet. And from whence came these superstitions, but because our nature is like a s•one heere on earth? Nowe when I say that we are giuen to be alto∣gether earthly minded, it is because wee would eftsoones draw god and whatsoeuer knowledge we haue of him, to vs, and make him like vnto our selues. Wée see then by experience, that we would haue Iesus Christe continually in the flesh with vs: But wee see on the other side that the Angels would put vs beside such specula∣tions, for they said, yée men of Galilée, why stand yee gazing vp in∣to heauen. In very déede, if wée wil séeke for our Lorde Iesus, we must lift vp our mindes vnto heauen, but we must not séek for him after our owne mindes and vnderstandings, and therefore faith must at this present beare rule ouer vs. For, doe not we know, that faith surmounteth all mens reason? Neither haue wée suche a benefit by inheritance, but it is a grace giuen vs of God to amend our nature. Wée must then séeke for our Lorde Iesus but not with our eyes, eares, feete, nor handes, But it is faith that muste supply all our wantes. Euen so, whenas wee shall haue right∣ly vnderstoode this place, we shalbe sufficiently fenced agaynst all popish fātasies, where they say by a peece of bread, Behold héere is God: & thinke he may be closed vp like a Puppet, Wee shall, I say, be sufficiently fenced against them, whenas we vnderstand, that it is said, that we must not seek for him according to a natural mans reason, but by faith.

Moreouer, wee are admonished, not to slacke the raines to su∣perstition, and thinke that we cannot haue God corporally with vs. And because we haue béen continually infected with this vice, wee ought the more wisely to beware of this point.* Wee see that the Iewes said vnto Aaron, Make vs Gods to goe before vs. See howe wee woulde haue GOD to bee with vs, that wee myght handle him, and make sporte with him? Let vs therefore con∣sider of this place, that wee might bee armed agaynst this vice: For, although Iesus Christe hath shewed himselfe vnto vs, and is our brother, yet can wee not comprehende him but by faith: nei∣ther Page  [unnumbered] must we, when he offereth himselfe vnto vs, imagine of him according to our fantasie.

Moreouer, since we knowe that hée is ascended into this hea∣uenly glory. Let vs marke why he is there. Let vs in the first place remember vs of that which is said, That he is not entred into the holy place made with mans handes,* but that he is in heauen, and therevpon maketh intercession for vs vnto God his Father: so that whensoeuer we pray vnto God, hée will not heare vs, with out Iesus Christ were there in our name: & being there, hée is our Intercessour, and is the cause that our praiers come vnto him, and that they are hearde, euen as though we our selues were priueled∣ged, to speake our mindes, and powre out our heartes before God. And this is it which wée reade in the Epistle to the He∣brewes,* That as the high Priest entred into the Sanctuary for all men. Euen so, since Iesus Christe is in heauen, wée shoulde bée certaine and sure, that hée maketh intercession for vs. For, when the high Prieste entred into the Sanctuary, hée had vpon his head the names of the children of Israell, and before him hée had twelue stones, which signified the twelue Tribes of Israell: which declared, that although hée went in alone, yet hee did it for all the rest.

Since then Iesus Christe is entred into heauen, and beareth vs there, although wee bee, as it were bruite beastes: and carrieth vs also before him, to declare that he hath vs in his heart: we must not then pray vnto God doubtingly, but be assured that our praiers shall alwaies be acceptable vnto him, because Iesus Christe spea∣keth vnto him for vs.

Now, if this had béene before time throughly vnderstood, there had not béen such stoare of Superstition in Popery. For, what is the cause that they haue so many Patrones? Why runne they so faste vnto the Virgin Mary? Forsooth, because they neuer vn∣derstood wherefore it was that Iesus Christe ascended into hea∣uen, For if they had knowne y^t hée had ascended to bée our Interces∣sour, they would neuer haue saide that they had béen vnworthie to haue offered vp their prayers vnto God: and therfore had néede of Aduocates: But they had knowne y^t since Iesus Christ is there in our name, and in our behalfe, wée might there haue accesse vnto Page  178 him, without either Patrones or Aduocates. And this wee haue to vnderstande in the first place.

Moreouer, hée ascended, to the end that sitting at the right hand of God his Father, he might gouerne the worlde: and so gouerneth it, as that he alwayes assisteth his faithfull ones, and hath a special care ouer them.

Now, if Iesus Christ had continually abode with vs, ouer and besides that we had béen more giuen to superstition, hée had not had the power to haue had all thinges vnder his subiection. In déede hée might haue had it: But we speake not nowe of him, but according to that order which hée hath set downe in his Gospell. And to say the trueth, it were a foolishe kinde of reasoning to say, that otherwise hee had not béen able to haue done either this thing or that, because his power is infinite. But yet he saide after his re∣surrection, that God had giuen him all power and authoritie: and this is also our beliefe,* That hee sitteth at the right hande of God his Father Almightie. What? is the meaning héere of this, that hée hath a seat, and sitteth in it? No, no▪ But this is it, that hée is an assistant vnto God, as his Lieuetenaunt. For, if wée woulde stande before the glorious Maiestie of God, we shoulde bée crushed to powder: but because wée might come vnto him, wée haue for vs there Iesus Christ, vnto whom hée hath giuen all thinges in sub∣iection both in heauen and earth. And although our Lord Iesus had from eternitie all power, yet wée saide not, that hée sitteth at the right hande of God, vntill such time as we saide that he was ascended into heauen. Wée sée then that he had this preheminence ouer all, after that he was ascended. And héere wee haue to note, that the principalitie which Iesus Christe had, is for vs: because hée hath no néede of it himselfe, séeing hée is euerlasting with the Father. But what? hée is at the right hande of God in our nature, And it is to this end, that wée might bée assured wée shall take no harme being vnder his protection. In very déed, hée is wel cōtented that our fleshe shoulde bée troubled, and that wée shoulde bée wrap∣ped in many miseries: But what then? Hee is alwayes ready to stretch foorth his hande to helpe vs: and let vs be assured, that al∣though wée abide it for a time, yet in the ende it shall turne to our benefite. This then is it that we must vnderstand, when we heare his ascension spoken of.

Euen so, since he is ascended into heauen for vs, let vs note, that we ought not to feare any thing so long as we are in this world. Sure∣ly, wée are subiect to so many miseries, as that it is lamentable to sée our estate (for we are more then miserable:) and yet wee must not be abashed for all that nor yet regarde our owne persons, but wée must haue a respect to our head, who is alredy in Heauen, and saye, although I be weake, yet beholde Iesus Christ is stronge i∣nough to make mée stand vpright: although I be féeble, yet loe, Ie∣sus Christ is my force: and although I bee full of miseries, yet is Iesus Christ in immortall glorye, and looke what hée hath, shall one day be mine, and I shall bee partaker of all his benefites.

*True it is, that the Deuill is called the Prince of this worlde: but what then? yet Iesus Christ keepeth hym short: because hée is King both of heauen and earth.

Beholde the Deuils that are aboue in the ayre who warre a∣gainst vs: but what of al that? Iesus Christ reigneth aboue them all, and directeth all our fight: and therefore we ought not to doubt of victory. I am héere subiect to such a number of changes, as might euen take a way my courage: but what then? Beholde, the sonne of God is my head, in whom there is no chaunge, and therefore I must trust to that.

Thus wee sée what a regarde wée must haue vnto his ascensi∣on, and make it profitable vnto our selues. Let vs now come to the saying of the Angels, yee shall see him come downe from hea∣uen, euen as you haue seene him goe vp: meaning that wée should not looke for him, vntill he come to the day of iudgement. Now, this shoulde not onely plucke all superstition vp by the rootes out of vs, but also draw vs to heauen vnto him. Howbeit wee haue already saide,* that we must not séeke for him but by Faith. And since it is so, let vs harken to the saying of Saint Paule to the Col∣lossians, Séeing Christ Iesus your head dwelleth in Heauen, in whom is all your lyfe, it is méete that your affection should bée on thinges aboue, although your bodies be héere. Wherefore, since wée know Iesus Christ to be aboue, wée must learne to forsake the world, and be vnited to him. There is a great space betwixt him and vs: & therefore it were impossible for vs to be ioyned together except we should vse the meane which S. Paule telleth vs, which is, to mortefye these earthlye members: as, Fornication, vn∣cleannesse, Page  169 couetousnes, gluttonie, pride, enuy, and al such like: would we be partakers of this Ascension? Then must we not se∣parate our selues frō him. But how should we be ioyned vnto him? Forsooth, wee must mortifie these earthly members, and all other thinges that holde vs héere belowe. Some are geuen to vnclean∣nesse, some to reuenge, some to gluttonie, and other some to cer∣taine other vices.

Now then, as faith looketh vpward, euen so must our affections follow, to the end we might forsake the world, and al other things whatsoeuer which may any way hinder vs from béeing vnited vn∣to our head. Héere wée sée what is meant by this saying, That he will come in such sort as he was seene to goe vp into Heauen, to the end wée might learne héereby to ioyne vnto him with al the af∣fections of our heart. By this, y^e Angels had no pretence nor colour to speake either of the apparrel of Iesus Christ, eyther yet of anie other things: as many fantastical braynes doe, séeking after things neyther requisite nor yet profitable to saluation: But the spéech of the Angels was to this purpose, to shew that he would come in visible maner.

As if they should haue said vnto the Apostles, it gréeueth you that your maister is taken from out of your company: howbeit let not y^e gréeue you: because you shall sée him come againe in such immor∣tal glorie, as yée now sée him. Nowe the Papistes haue other pretie childish subtleties, saying, that their GOD is in their masse, and and make such sport with him there, euen as they lust. Indéed say they, it is very true that Iesus Christ wil come visibly and mani∣festly, to iudgement: But yet say they, at this present he commeth closely and couertly. Surely, he commeth daylie vnto vs: and it is not for nothing, that the Scripture saith the GOD visiteth vs: and it is also wel said of vs, that the Gospel is a testimonie of his presence.

But let vs marke how it is that hée dwelleth with vs. Indéed, S. Paule saith, that he dwelleth in vs by faith.* And therefore let vs not geue place vnto our foolishe dolteries, but vnderstande it accor∣ding to the meaning of S. Paule, saying, Knowe yée not that you are the Temple of the liuing GOD, which dwelleth in you? And so as God is inuisibly euery where, and in all thinges, euen so Ie∣sus Page  [unnumbered] Christ communicateth himselfe with vs.

And therefore, when wée are vnited to him, our soules are fedde with the very substance of his bodie (although he be in heauen) but it is through the operation of faith & of the holie Ghost. For Iesus Christ commeth not downe corporally. Wherfore, the papists are doltishly ignorant, when they say that he commeth closely▪ and hy∣deth himselfe vnder the bread and wine, playing bo péepe. Nowe since we know the meaning of these wordes, let vs apply them to our vse: we haue saide that the Angels promised the Apostles (be∣cause they shoulde not thinke that they had lost his presence) that like as they had séene him ascend into heauen, euen so hee shoulde come downe agayne. For, what should his descending, and the suf∣fering of his death and passion, do vs good if we hoped not to sée him againe? But séeing it was promised vs y^t he should come againe to gather vs together, & vnite vs to himselfe, what a notable comfort is this for vs. And therefore this was not spoken only in the be∣halfe of the Apostles, but also for our behoofe: and herein resteth our comfort, that although we are separated from him a great long di∣stance of, yet wil he shew himselfe for our redemption. And there∣fore wée may boldly lift vp our heades, and ouercome whatsoeuer griefes may come vnto vs.

By this we may very wel iudge whether we beléeue in Iesus Christ or not. For when we heare it said, that he wil come againe, and then reioyce at it, and féele his comming in our heartes, it is a token that we haue a true beliefe in him. But contrariwise, if wée stande in doubte of that day, and haue a mynde to put it of, if it were possible, this is a true token of our infidelitie. Wée sée then, that faith at this day is very rare to bee founde in all the worlde. For, to heare the day of his comming spoken of, should bée a greate comforte to vs: because it is the day of our redemption, as Paule to the Romanes saith.*

Howbeit there are very few that beléeue it. But if we bee sorie and grieued to heare it spoken that that day will come, is this a to∣ken that we hope Iesus Christ to bee our Redéemer? Surely our redemption was purchased by his death: but yet when wee shall be ridde of this bodie, no doubte of it wee shall then bee ridde of the bondage of sinne.

Loe, what an acceptable thing death should be vnto vs. Howbéeit, because the vniuersall redemption shal not be vntil the latter day, we ought to grone, as all the Creatures grone looking for that day, because they are subiect to corruption by reason of our sinnes, and desire to bée deliuered thereof.

Wée sée then that heauen and earth, and all the rest of the Crea∣tures within them, doe desire the appearing of our Lorde Iesus Christ: and shall not wee be more ashamed, if wée haue no grea∣ter desire of his comming, then in sensible beastes? For wée, haue not onely the knowledge which God hath giuen vs, as mortall men, but hée hath also giuen vs an vnderstanding to wishe and desire his comming. And therefore,* this is a verie notable true signe of infidelitie, when as wée haue no desire to sée that day: and besides, if wee rere not vp our heades so often as wée heare this saying pronounced, we sufficiently declare that we haue no fayth in Christ Iesus. Moreouer, as the faythfull are comforted by this sentence, euen so must the wicked féele an inward feare of this comming. And although they make a iest at it, yet doeth feare and trembling possesse their heartes: which is this, that our Lorde Iesus putteth them ouer vnto his iudgement.

And the reason why many men take Iesus Christ for their Iudge,* is this: because they haue no will to receiue him, when as God his meaning is, to giue them him to be their Redéemer. In verie déede, there are a number which at this day, make but a laughing game thereat: yet shall they neither will nor choose,* but feele his heauy hande whom they had persed. For there are some suche men, vnto whom if the iudgement of God be named, that wil an∣swere and say, Well Syr well, we shall be sure to sée him, but not vntill hée come. As certeine of my gentle scoffers, scoffed here vpon Tuesday last past, who not onely made light account, and set them selues against God in the Tauernes, but also made a mu∣ster héere, of their impyetie and shamelesnesse: and because they woulde shewe them selues to be lyke the most impudent whores of the Stewes, they came and scoffed at God and his word, euen in the Church, in the presence of all his faythfull. Well let them scoffe at him and spare not, yet shall they féele him, I say, whom they had pearsed.

And let them be sure that he will come, yea that he will come, For he is not ascended vp into heauen, to suffer y^e wicked ones to scoffe at him, but that hee will surely be reuenged of them: and kéepeth a register of all their scoffes and scornes. And since they wil not wil∣lingly come to a reckoning, they shall neither will nor choose but receiue iudgement with their fathers and brothers, the Deuilles. Nowe, since this doctrine is deliuered vnto vs for our instructiō let vs in Gods name learne to humble our selues, and worship Iesus Christ: for since he is Prince and Gouernour of the Angels, whom they obey, let vs follow them for company. And besides, let vs be well assured, that we may boldly pray vnto him, since hée stand∣deth for vs before God his Father. Moreouer, let vs comfort our selues, if at this day we suffer much, and let vs looke for that day of the Lorde, whereat our Lorde Iesus hath promised to be, to v∣nite vs vnto him selfe.

And according to this holie doctrine, Let vs fall downe be∣fore the Maiestie of our good God, and acknowledge our offences, beséeching him that he will not suffer vs to walter our selues con∣tinually a sleape in them, but awake vs and vnite vs vnto his Sonne, And since hée hath called vs to the knowledge of him, that it woulde please him to graunt vs the grace to profite our selues therein, vntill such tyme as wée bée brought to that perfection, wherevnto hée calleth vs. And so let vs all say, O Al∣mighty God, & hea∣uenly father, &c.