Sermons on Divinity Humanity and Nativity of our Lord Jesus Christ, Sermons on the Ascension

Sermons on Divinity Humanity and Nativity of our Lord Jesus Christ · Sermons on the Ascension

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

Actes. firſt.

1 THe former booke hauehave I made, O Theophilus, of all that Ieſus began both to doe and teach.

2 Vntill the day in which hee was taken vp, after that hee through the holy Ghoſt, had giuen commandements vntounto the Apoſtles, whom he had choſen.

p. 1483 To whom alſo he ſhewed himſelfe aliue, after his pasſion, and that by many tokens, appearing vntounto them fortie daies, & ſpeaking of the kingdome of God.

4 And gathering them together: commaunded them that they ſhoulde not departe from Hieruſalem, but wayte for the promiſe of the Father, whereof ſaieth he you hauehave heard of me.

BEcauſe wée are too buyld our faith vppon God and his truth, S. Luke héere telleth vsus, that Ieſus Chriſt ſent not his Apoſtles to teach what they themſelues 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 occaſion 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 vntounto 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 vntounto 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 vponupon him our fleſhe and nature. Nowe vnderunder this ſhadowe (as no doubt of it, the worlde is wicked) a man might vnderunder 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 vntounto the Apoſtles to teach, procéeded not from Ieſus Chriſt alone, but from the holie Spirite alſo. Wherefore, 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 we will beare the name of Chriſtians, we muſt be taught that doctrine which Ieſus Chriſt brought vsus: and beſides, be alſo eftſoones confirmed therein. For he hath not onelyonly 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 hauehave therefore ſpoken of it in order, as it followeth, S. Luke then ſaith, that Ieſus Chriſt, after he had ſuffred, ſhewed himſelfe aliue vntounto his Diſciples: and that, by many 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 vsus: 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 vsus that Ieſus Chriſt is riſen againe.1. Cor. 15.141 Cor 15:14 For harken what Saint Paul ſaieth, that if Chriſt be not riſen, our faith is in vaine, and our Preaching alſo in vaine, wée hauehave 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.

Rom. 4.15Rom 4:15Saint Paul alſo ſaith, that Ieſus Chriſt dyed for our ſinnes: and if hée had remayned dead ſtill, what hope might wée hauehave 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,1. Peter 3.21.1 Pet 3:21 bringeth for proofe héereof none other thing but his reſurrection. Let vsus 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 hauehave the principall poynt of Chriſtianitie, wée muſt come to this reſurrection, by which hee purchaſed for vsus lyfe and ſaluation, and ſhewed himſelfe to bée the very Sonne of God.

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

p. 149And therefore if we are not at this day fully perſuaded, that Ieſus Chriſt is riſen agayne, let vsus thanke our owne vnthankfulneſſe.

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 hauehave 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 imagination or viſion, whereby ſome trouble might afterward ariſe. And therefore, wée ought to vnderſtande and knowe, that ſince they hauehave 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 vponupon 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 vsus to ſaluation. And ſo often, as wée would aſſure our ſelues of our ſaluation, wée muſt not runne vntounto Creatures, but let vsus behold as it were in a glaſſe, that as Chriſt Ieſus is riſen againe, and hath ouercome death, euen ſo alſo hath he opened the kingdome of heauen, that we might enter into it vnderunder 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 vntounto 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 hauehave not inſtructed vsus 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 hauehave deliuered the ſame faythfully vntounto vsus.

Thus we ſée what wée hauehave to note in this ſaying. Nowe, it is ſaide, that Ieſus Chriſt ſhewed him ſelfe vntounto his Apoſtles, and in ſhewing him ſelfe, Hee ſpake of the kingdome of God amongſt 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 vsus in his obedience, vntill hée hath wholly refourmed vsus vntounto his owne Image, and hauing diſpoyled vsus of this mortal body, ſendeth vsus to heauen. And this is the very meaning of S. Luke: But to make the matter more eaſie and plaine, let vsus take the kingdome of God cleane contrarie: and that is this, the life of men, which follow their corrupt nature. And in déede, if Ieſus Chriſt ſhould goe from vsus, and let vsus 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 vsus but miſeries & corruptions in this worlde: to be ſhort, we are wandring beaſts, and the Deuill ruleth vsus, and ſo, thralleth vsus, euen as it pleaſeth him ſelfe.

Thus, we ſée what man is, vntill God hath refourmed him. Wherefore, let vsus take out this leſſon, to know what wée are, vntill ſuch time as Ieſus Chriſt hath refourmed vsus. Why then? would we hauehave a greater miſchiefe then this, as to hauehave Satan ſo to poſſeſſe vsus, 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 vntounto vsus, euen to bring vsus into his kingdome, that we might be obedient vntounto 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 vsus, and that Ieſus Chriſt draweth vsus vntounto him. And loe here is all our bleſſedneſſe, that God is our King. In déed, although Kings couet to hauehave 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 vsus, we hauehave a king y^t is not onelyonly endued with many excellent graces, but alſo who reigneth ouer p. 150vsus for our benefit. And to ſay the trueth, he is no whit bettered by vsus: for we can no more encreaſe, then we can diminiſh.Pſal. 16.2.Ps 16:2 Thus we ſée, that the thing which I hauehave alredie ſaid, is very true, That we are bleſſed, when as God ſetteth vp his kingly throne amongſt vsus, to reigne ouer vsus. 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 vponupon vsus: now, the meane commeth by y^e Goſpel. We alſo ſée, why Ieſus Chriſt ſpake ſo oftentimes of the Goſpel,Mat. 13.24.31.33.44.45.Matt 13:24Matt 13:31Matt 13:33Matt 13:44Matt 13:45 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 hauehave parte of them, vntill we be refourmed. Which thing the Goſpell worketh by calling vsus to Ieſus Chriſt, and ſhewing vsus 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 vntounto 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 before laye hid in them: and otherſome contemne the doctrine, in whom is no fruite of the kingdome of God. And yet Chriſt Ieſus hath alwayes a little congregation, where the Goſpel is preached. And howe ſo? Forſooth, becauſe there is no King, but hath ſubiectes.

Neuertheleſſe, wée may conclude, that it is an ineſtimable benefite, when GOD offreth vsus his Goſpell. For what would wée more, then when our Lorde Ieſus Chriſt ſayeth vntounto vsus. Loe héere I am: and take charge of you, to the ende you might bée vnderunder my winges and protection, nowe, what can you deſire more? Wée knowe then that all this commeth vntounto vsus 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 bringeth vsus into his kingdome, and taketh vsus vntounto him ſelfe, it is becauſe hée woulde cloth vsus 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 kingdome 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 vsus from this curſed bondage of ſin, and ſetteth vsus at the libertie which he promiſed vsus. Thus wée ſée, that it is not enough to hauehave an entraunce, but wée muſt goe ſtill forwarde, vntill ſuch time as wee are wholly vnited vntounto Ieſus Chriſt. And in déede, we knowe, that although God enlightneth vsus with his holie ſpirite, and we hauehave 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 hauehave entred? No, no: But wée muſt vnderſtande that our lyfe, is a way, and we muſt ſtill be going on, vntill wee be come vntounto 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 hauehave 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 vsus as hée ſhoulde: For if he did, all our power and force woulde bende it ſelfe that way. Contrariwiſe, wée féele euen as great rebellion as may be, when as wée woulde goe about to doe that whiche God teacheth vsus. Séeing then we in ſuch ſort ſtande againſt God and his iuſtice, it is a ſigne that hée ruleth not vsus peaceably: For, all that euer we hauehave, euen without our bellies, as we ſay, ſhould goe that way, that the glorie of God might appeare and ſhine throughout. Contrariwiſe, we ſée that there is nothing in vsus, euen from the toppe to the toe, but horrible rebellion.

… Cor. 15.18.And thus we may ſée, that the kingdome of God is not accompliſhed. 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 vsus.

p. 151The ſpéech then which our Lord Ieſus Chriſt had with his Apoſtles 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 vsus, ſo y^t we might be altogether agréeable vntounto his righteouſnes, & ſeeke only to folow him as our ſoueraigne and liege Lord & King. And all this is ſpoken to vsus. Why ſo? Forſooth, becauſe y^e Apoſtles were not taught onelyonly for them ſelues, but for vsus. And therefore let this be a note vntounto vsus, that whenſoeuer the Goſpel is deliuered vntounto vsus, 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 vsus, which kéepe vsus back here below: For we muſt be wholly chaunged, & God muſt giuegive vsus 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 vsus as is méete. And by the way, God calleth vsus not vntounto him, meaning to kéepe vsus alwayes in one ſtate, but will continually pricke vsus on, vntill he hath brought vsus to perfection, making vsus 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 vsus vntounto the heauenly kingdome, after we are once entred into 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 vsus 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 vntounto vsus, 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 doctrine, 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 that their doctrine was the verie word of God.

Let vsus therfore marke this well, that our Fayth may alwayes cleaue vntounto God, as a faſt Anker holde: For wée ſhall finde nothing in the Creatures, but ſhall flyt away lyke water, and therfore it were an yll foundation to builde our Fayth on them: but when we ſhall builde it vponupon 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 hauehave ſomewhat replyed and ſaide, What? Are not we the Apoſtles of God? hauehave not we authoritie to preach his worde? Are not we able to execute our charge? They had ſome ſhewe why they might thus hauehave ſaide. For to what purpoſe had God iuſtified 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 ſendeth 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 vntounto 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 Maiſter, 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 hauehave beckened his finger, and they woulde hauehave obeyed him. And if he had forbidden them any thing, they would not hauehave 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 vsus, to bring vsus vntounto ſuch a ſubiection. For els, when he would ſay, retyer, we would goe on, and when he woulde byd vsus march on,Num. 14.3.40.Num 14:3Num 14:40 we woulde goe backe. Nowe, héere we ſée what our nature is. And this notable myrror hauehave wee euen in the Iewes. For if we reade howe they behaued them ſelues, after they were deliuered p. 152out of Egypt, wée ſhoulde there ſée their wonderfull vnthankfulneſſe. For, when God commaunded them to goe againſt their enemies, and promiſed them that they ſhould hauehave victorie, they woulde not goe on, but murmured againſt him. Why, ſay they, whether ſhoulde wée goe? It ſhoulde ſéeme that hée goeth about to deſtroy vsus, and to ſende vsus 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 vsus, we are madde, and would make hauocke of all thinges, and againe, when God would hauehave vsus march on, we are ſo ſlack, as that euerie finger is a thumbe. And therfore we are to beſéech the Lord, to graunt vntounto vsus the lyke grace that hée gaue vntounto his Apoſtles, that we ſtay when he commaundeth vsus to ſtay, and march on whē hée biddeth vsus. Thus we ſée, why hée hath appointed to eueryevery one his ſeuerall office and charge. When he ordeined houſholdes, hée declared what authoritie the man ſhould hauehave ouer his wife, and family, and what the womans obedience was vntounto the huſbande, and the childrens to the Parentes, ſo, hée ordeined a lawe for euerie one. And to the ſame purpoſe and effect was his ordinaunce, for the adminiſtration of Ciuill gouernment. For, hée declared vntounto Magiſtrates, what their duetie was, and howe they ought to vſe the authoritie committed vntounto 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 vsus,Rom. 14.25.Rom 14:25 as that if we hauehave any regarde vntounto him, we will attempt nothing, which hée commaundeth vsus not. We ſée alſo the ſaying of Saint Paule, That whatſoeuer is not of Fayth is ſinne. Nowe, if God leaueth vsus in doubt of any thing that we hauehave to doe, we cannot but continually ſinne: and therfore he hath ſet downe a rule vntounto vsus what we ſhal doe, and what we ſhall not doe.

Wherfore, let vsus 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 vponupon them, neuertheleſſe they might very well know, that they were not as yet fenced as was méete,Ioh. 26.22. but looked for the promiſe of the Father. This promiſe (as wée ſhall héereafter ſée) was the holie Ghoſt. Wherefore wayted they? forſooth, it was euen for vsus.

Wée ſée then héere, that although Ieſus Chriſt was aſcended into heauen, yet that hée had care of vsus, & helpeth vsus from thence: neither is hée ſo farre from vsus, but that hée keepeth vsus companie, and gouerneth vsus 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 vsus. Howe then? Forſooth, hée gaue a charge vntounto his Apoſtles, and ſhewed them, howe they ſhoulde gouerne them ſelues, after they had receiued the holie Ghoſt. And now wée hauehave héere a pledge, that wée ſhall neuer want his helpe, ſo that wée ſticke vntounto him. Moreouer, this is one notable comfort for vsus, 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 vsus marke, that although God hath ſo highly exalted Ieſus Chriſt, as that all Creatures are ſubiect vntounto him,Col. 1.16.17.18.Col 1:16Col 1:17Col 1:18 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 truely vnited vntounto him. This then is the full aſſuraunce of our ſaluation: which is, that becauſe Ieſus Chriſt is aſcended into heauen, and ruleth all thinges, inſomuch that the verie Angels are his ſubiectes: both they and all the reſt of the Creatures, ſhoulde miniſter to vsus herein.

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

p. 153Wherefore, we are aſſured that they can doe vsus 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 hauehave: not as though it was doone but for that preſent, but the power thereof extendeth it ſelfe euen vntounto vsus, becauſe it reacheth ouer heauen and earth. Nowe, this witneſſeth vntounto vsus, that hée is with vsus, 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 defend vsus by his holy ſpirite. For els what ſhould become of vsus? EueryEvery thing woulde make vsus quaile: becauſe wee are as fraile as is poſſible. Contrariwiſe, wée ſée howe the Diuell, is armed at all pointes againſt vsus. And therfore it is néedefull that God ſhoulde aſſiſt vsus 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 vsus, yet are wée néere him through his power and might, which thing hée ſheweth vsus in the Supper, and therefore are to apply this doctrine to our ſelues. For the bringing of which to paſſe, wée muſt not approch vntounto him as many doe, which come vntounto him like beaſtes, but let vsus vnderſtand what it is that is there giuen vsus. When wée ſee God giuegive vsus foode for our bodies it is a great bleſſing: But wée come not thither to fill our paunches. Why ſo? Becauſe it ſignifieth vntounto vsus, that wée ought not to ſéeke for our bodily ſuſtenance therein. For as Saint Paule ſaith,1. Cor. 11.221 Cor 11:22 Wée hauehave 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 euerlaſting life, which the Angels themſelues cannot giuegive. For as they had no being from eternitie, ſo alſo may they hauehave 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 eueryevery one that commeth muſt hauehave this ſetled mind, to bée able to ſay, I come hyther to hauehave a teſtimony that Ieſus Chriſte is my life, that being incorporate into him, I might liue for euer. But after what ſort come wée to finde him in the ſupper? If wée come after the manner of the Papiſtes to find the body 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 vsus by his grace: inſomuch, that euen as we ſée and touch the ſignes, ſo likewiſe doth Ieſus Chriſte accompliſh in vsus the thing which the ſignes repreſent vntounto vsus: 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 vsus partakers of this euerlaſting life. For, as he ſaith, This bread preſenteth vntounto you my body, euen ſo doth he truly accompliſh the ſame in our ſoules: and as our bodies are ſuſteined with bread, euen ſo our ſoules receiuing Ieſus Chriſt for a ſpirituall foode, are preſerued by the power of God, and hee remaineth in vsus by his grace. Howbeit héere is not al, to hauehave vnderſtoode thus much: but we muſt alſo lift vp our mindes vntounto 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 other ſome, their heartes are wrapped vp in all kind of villanie. For behold, the Whooremonger his mind, is ſet on nothing els, but vponupon Lecherie: others vponupon drunkenneſſe, and belly cheare: in other ſome is nothing but blaſphemy, murmuring, & all villanie, which Saint Paule calleth earthly members.Coloſ. 3.5.Col 3:5 If you will (ſaith he) come néere vntounto 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 couetouſneſſe, 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 vsus & Ieſus Chriſt? Wée muſt not thruſt him amongeſt our pollutions, but let vsus goe vntounto him, that hée may rid vsus of them. Thus we ſée, that wee muſt not onelyonly vnderſtande p. 154that he in heauē, but we muſt alſo mortifie theſe earthly members which doe ſeparate vsus from him, and hauehave our mindes occupied a loft. How is that? Let vsus liue chaſtly, ſoberly, charitably, temperatly, patiently, and altogether vertuoſly. And theſe are the fethers wherewith we muſt flie vp into heauen: although to ſpeake properly, wee muſt hauehave neither winges to flie with, nor yet ladders to climbe vp: But it is Ieſus Chriſte that bringeth vsus thither, and rayſeth vsus vp by the graces which I hauehave named, and which hée beſtoweth vponupon vsus. Héere then wée ſée, howe wee muſt apply this doctrine to the Supper: ſo that when the bread and wine ſhal be deliuered vsus, wée muſt learne to ſéeke for all our felicitie in Ieſus Chriſte liue in brotherly louelove together, and eueryevery man mortifie 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 onelyonly once in our life, but very often: to ſignifie vntounto vsus, that we muſt goe on in this worlde, vntill ſuch time as he hath deliuered vsus from this corrupt body, and brought vsus vntounto himſelfe.

And according to this holy doctrine, let vsus fall downe before the face of our good God, and acknowledge our offences, beſéeching him that he will not ſuffer vsus to be ſo giuen ouer vntounto thē as héeretofore we hauehave béen, but ſo weane vsus 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 hauehave vsus to bée brought vntounto himſelfe. And ſo let vsus all ſay, O Almightie God, and heauenly father. &c.

The ſecond Sermon of the Aſcention.

Acts firſt.

4 AND when Ieſus had gathered his Diſciples together, hee commaunded them that they ſhoulde not depart from Ieruſalem, but waite for the promiſe of the Father, of whom, ſaith hee, ye hauehave heard of mee.

5 For Iohn truely baptized with water, but yee ſhall be baptized after a while with the holy Ghoſt.

WEE hauehave héeretofore ſpoken of the obedience of the Apoſtles, and of their patient wayting for the promiſe which Ieſus Chriſt had made them by mouth and beſides, although they were appointed 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 Ieſus Chriſte told them of the promiſe of God his father, hée ſaid, yee hauehave hearde of mee, heretofore. As if hée ſhould hauehave 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 vntounto our ſelues, which is this, wée muſt not build our faith vponupon any thing that we our ſelues ſhall imagine,Rom. 10.17.Rom 10:17 but vponupon 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 hearing of the worde of God. And in deed, becauſe wee are inclined to diuers temptations, it is méet we ſhould build vponupon God, and vponupon his worde. Yea verily, howbeit he will not come downe from p. 155heauen to ſpeake to vsus. That is true in déede: but we muſt be wel aſſured that the doctrine which is preached vntounto vsus, commeth from him: whereof Ieſus Chriſte is a witneſſe when he ſpake vntounto his Apoſtles. For all things (ſaith hee) that I hauehave hearde of my Father, hauehave I made knowne vntounto you.Iohn. 15.15.John 15:15 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, Whatſoeuer therfore that we waite for, let vsus neither looke this way nor that, but ſtand to his worde.

Moreouer, becauſe the name of God is often abuſed, let vsus looke narrowly and warely whether it is hée that hath ſpoken vntounto vsus or not. And although Ieſus Chriſte himſelfe ſpeaketh not at this preſent vntounto vsus, yet hath hee ratified whatſoeuer is conteined 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 vsus but a vaine opinion.

And nowe let vsus 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 vsus warde, in that he hath pluckt vsus from that religion: for wée go not nowe by thinking and gheſſing, but we muſt ſtay our ſelues vponupon this infallible trueth which he hath giuen vsus. 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 vsus to ſhew vsus that the promiſes of God are Autenticall, wée ſhall but ſtumble. But as Ieſus Chriſte is a faithfull witneſſe of God his Father, euen ſo confirmeth hee vsus by his holy ſpirite, and wee are to beſeech him that he would perfourme it more and more in vsus. And this is it which wee at this preſent are to ſtande vponupon. For Ieſus Chriſte promiſed to ſend the holy Ghoſte vntounto his Apoſtles, as may bee ſeene in Iohns Goſpell,Iohn. 14.16.26. & 15.26.John 14:16John 14:26John 15:26 where this promiſe is ſet downe that Ieſus Chriſt ſaid vntounto them, when I am aſcended vp into heauen, I will ſende you the holy Ghoſte. This ſaying then hée confirmed vntounto them, that they might conſtantly looke for it.

It followeth, Iohn baptized with water, but yee ſhall be baptized with the holy Ghoſt. And this is a confirmation of the promiſe which he gaue them: as if hée ſhoulde hauehave 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 vsus therefore vnderſtand 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,Iohn. 1.16.John 1:16 out of his fulneſſe. And ſo let vsus 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 acquainteth vsus 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 hauehave giuen ouermuch honor vntounto him, and ſo hauehave 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 giuegive grace to Baptiſme, but was the office of Ieſus Chriſt to doe it. Behold (ſaith he) I baptize you with water:Mat. 3.11. Mark. 1.7. Luke. 3.16. Iohn. 1.26.Matt 3:11Mark 1:7Luke 3:16John 1:26 But there is one whom you yet know not, that hath power to baptize with the holy Ghoſte: whoſe ſhoe latchet I am not worthy to vntie: for although I came before him, yet am I, no body, and it is hée that muſt hauehave 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 vntounto you: for it was knowne vntounto you long ago, how that the priuiledge of baptizing with the holy Ghoſt, was reſerued to me alone. Nowe, héere might ariſe a queſtiō, why Ieſus Chriſt rather ſpake of Iohn baptiſt, 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, p. 156yet would it hauehave ben thought notwithſtanding y^t Iohn might wel enough hauehave 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 hauehave the worlde deceiued, but that it was himſelf vntounto 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,Iohn. 3.30.John 3:30 becauſe he would hauehave no more giuen vntounto him, then became him. And after hee had vſed many ſpéeches, hée concluded, that he muſt be abaſed, and Ieſus 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 continually giuen to this wicked ſuperſtition, as that we looke ſtil vntounto the creatures, who are ſo many vailes, to kéepe vsus 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 hauehave béene in the world, euen ſo many Idols hauehave béen ſet vp: yea, although the graces which God hath liberally beſtowed vponupon vsus, ought to be Argumentes ſufficient to hauehave vsus put our truſt in him, & not in creatures. And the papiſts, when they will honor their Saints, ſay, it is written. Praiſe God in his Saints I will not call them beaſtes,Pſal. 150.1.Ps 150:1 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 hauehave ſaid, praiſe this diuine maieſtie, who ruleth in his heauenly 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 hauehave torne in peeces the glory of god, like maſtiffe Curres, & hauehave beſtowed one péece of it in this place, and another in that: and hauehave diuided it euen as pleaſed themſelues: and whereas Ieſus Chriſte ſhoulde hauehave béene onelyonly exalted, and the Prophetes, and Martyrs made of no eſtimation in reſpect of him, they hauehave turned all cleane contrary. Wherefore ſéeing we are inclined to this ſinne, to magnifie Creatures, and to robbe Chriſt Ieſus of his glory, Let vsus ſo muche the rather remember that which is ſaid, That Iohn baptized with water, to ſhew y^t if we would hauehave any grace, we muſt neither goe to Peter, nor yet to Iohn,Iohn. 1.15. & 3.34.John 1:15John 3:34 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 baptiſme of Iohn was imperfect: but this is plain deceite: for the meaning of Iohn, when he ſpake ſo, was not to declare the truth of the Sacrament, which hee adminiſtred, but onelyonly to ſhewe the difference that was betwéene him, & Ieſus Chriſte. And therefore although the ſacrament of Baptiſme which Iohn adminiſtred, and the Sacrament which Ieſus Chriſt adminiſtred, was al one, & tended 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 adminiſtred 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 hauehave to conſider of in Baptiſme, conſiſteth vponupon two points: that is, that we hauehave put of the old Adam, and are renued, & vnited to Ieſus Chriſt: & cleanſed of al our ſpots, when God forgiueth vsus our ſinnes. And this is the ſumme & effect of Baptiſme,

Mat. 3.2.8. Mar. 1.4 Luke. 3.3.8.Matt 3:2Matt 3:8Mark 1:4Luke 3:3Luke 3:8Let vsus 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 repentance, which importeth as much as we hauehave 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 vsus. And ſo, when as we hauehave thruſt out all the corruption we can, yet ſhal we find nothing els in vsus But what? we muſt make a difference 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,Acts. 9.18Acts 9:18 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 acceptable p. 157to 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 compaſſe 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 ſignifieth 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 vsus the bread and wine, euen ſo doth Ieſus Chriſt make vsus 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 body 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 baptiſe, to wit, whether hauehave I the holy ghoſt in my ſléeue to giuegive or not? or when I celebrate the holy ſupper, hauehave I the body & blood of our Lord Ieſus, to giuegive to whom it liketh mée? Now this were ouer great arrogancy, to attribute that, to mortall men which properly belongeth to Ieſus chriſt. And therfore let vsus 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. Wherefore let vsus 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 hauehave héere already handled, and ſhal be more throughly in the eleuenth chapter.

Moreouer, it is for vsus thus to make aunſwer: to witte,Acts. 11.16.Acts 11:16 that wée cannot fulfyl the things, wherof we make a ſhew. And yet neuertheleſſe, 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 eueryevery man might hauehave 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 reſtrain,Mat. 3.11.Matt 3:11 but that the holy Ghoſt did once appeare in the ſame ſhape: For this promiſe hath byn already performed, and ſhal take place vntounto the worldes end. Let vsus then conſider, y^t when the holy Ghoſt was viſibly ſent vntounto the Apoſtles, it was to ſignifie vntounto vsus, y^t the Church ſhould bée alwayes gouerned by the holie Ghoſt, & ſhould fill vsus with ſo many of his graces as were néedfull. In very déede, we ſhal neuer hauehave them in ful perfection, becauſe it is néedful that we ſhould be humbled. For if wée ſhoulde hauehave them in ful perfection, what would become of vsus? Surely, we would neuer hauehave anie care to call vponupon 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 beſéech him liberally to beſtow them on vsus. But by the way, let vsus 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 renued: and then if wée bée not ſo, the fault is oures: becauſe wee will not ſuffer Ieſus Chriſt to accompliſhe his grace in vsus, 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 beſtow vponupon vsus.

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 hauehave héere therefore to note, that the trueth of Baptiſme is not in the water, but in the holie Ghoſt. And beſides Ieſus Chriſt geueth vsus the holie Ghoſt. And therefore wée are throughly to marke, that if we woulde bée benefited by Baptiſme, we muſt not ſticke ſo much to the water, as though our ſaluation were encloſed therein: but let vsus vnderſtand p. 158that 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 water, the power of the Sacrament. And therefore they ſay, that that childe that is not baptized, is damned. Wherefore, for the preuenting of this danger, they are not onelyonly 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 children 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 vsus, let vsus 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 vntounto vsus that our ſoules are waſhed: But if wée wil hauehave the truth of it, we muſt come to the holie Ghoſt as wée hauehave 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 vntounto heauen. And this is alſo a poynt wherewith the world hath béen deceiued. For who is hée that looketh 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 vntounto them, & that he had no more to doe in heauen: Sée I pray you, how blockiſhe wee are. Nowe the Scripture choketh vsus by the chin (as wée ſay) to make vsus looke aloft: for in it, is the thing which wée heare Ieſus Chriſt teache vsus, beholde, it is I that baptizeth you. I graunt, it is ſaid that God ſendeth the holie Ghoſt: and ſo doeth Ieſus Chriſt alſo:Iohn. 14.16.26. Iohn. 15.26. & 16.7. Mat. 28.18.John 14:16John 14:26John 15:26John 16:7Matt 28:18 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 vponupon vsus. Let vsus 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 vsus 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 places 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 vntounto vsus, that ſo ſoone as we come into this worlde, we bring nothing with vsus but vncleaneſſe, and the longer wée liue, the greater heape of vncleane thinges wée lay vp together: whereof Ieremie ſpeaketh ſayinge, that man knoweth not himſelfe:Ierem. 17.9.Jer 17:9 for there is ſuch a gulfe of wickedneſſe in vsus, 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 vsus by his holy ſpirit: for we hauehave thereof a ſure teſtimonye in Baptiſme, that he wil make vsus new cretures, by purging of our infirmities. But as by purging with fyre, all ſuperfluities are taken away, euen ſo alſo let vsus vnderſtande that when God will reconcile vsus to himſelfe, all what ſoeuer is ours muſt bee cleane taken away.

Moreouer, let vsus note, that ſo longe as wee ſhall remayne in our ſelues, wee cannot chooſe, but periſh, and yet if wée would alwaies remaine ſafe and ſounde, GOD muſt néedes bray vsus that hée might ſaue vsus, and make vsus 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 hauehave 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 excellent, hée will make no reckoninge of. Let vsus learne then, that there is no goodneſſe at all in vsus: but if there be any, it is becauſe that he hath purged vsus 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 vsus not one minute of an houre without p. 159ayde. As for example, let it be, that we are any war, afflicted, and then we call vponupon God: howbeit, he wil not at the firſt cho…, forthwith deliuer vsus, but commonly for the moſt part, the torment encreaſeth: and yet God aſſiſteth vsus, becauſe hée comforteth vsus. And this ſhall we verie well perceiue, when as we fall into the conſideration 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 hauehave any tribulation, and doe beare it paciently, then we knowe that God aydeth vsus.Rom. 5.4.Rom 5:4 Thus we ſée that although God deliuereth vsus not foorthwith, yet leaueth he not vsus euer languiſhing: For ſo long as we are able to ſay, that we hauehave life, God promiſeth to aſſiſt vsus againſt all aſſalts, and to deliuer vsus: howbeit we muſt warre againſt all the temptatiōs 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,2. Pet. 3.8.2 Pet 3:8 For, a thouſand yeares are as but one day with God. If we cōſider thē of this, it wil be no charge vntounto vsus to abide it all our life long. Let vsus now ſée, wherefore hée ſaid that it ſhould be within a ſhort time after. And ſo let vsus learne to make our profit vponupon this place: which is, not onelyonly to vnderſtand that Ieſus Chriſt ſpake it to his Apoſtles, but that it was alſo ſpoken to vsus. 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 hauehave alſo the power thereof: neither hath hée taken Baptiſme a way with him: But euen as hée hath left vsus the ſigne, ſo likewiſe is it eftſoones a manifeſt proofe, that he will alwayes bée preſent with vsus, to make this Sacrament availeable vntounto vsus by his holie ſpirite. And we muſt alſo acknowledge, that we are altogether 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 vsus to Ieſus Chriſt for the finding out of the trueth of Baptiſme. And let vsus no… be … fooliſh as to thinke that any creature is able to helpe vsus: But let vsus 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 vsus, & aduanced vntounto this excellēt maieſty aboue al other creatures: a man would thinke that this might bée an occ… ſion for vsus to miſtruſt: but becauſe hée is our brother, wée hauehave a ready way to come vntounto him. Let vsus therefore beléeue that hée will ſtand to his promiſe, and that whatſoeuer hée hath ſaid, is vndoubtedly true: and beſides, that it will not bée long too. Wherefore, when wée hauehave abidden a day, let vsus alſo bée ready to tarrie a monethmonth, and looke vntounto that euerlaſting kingdome: and ſo without doubt, wée ſhall not onelyonly ſteppe for ward, but alſo continue to goe on, vntil ſuch time as wée hauehave attained vntounto the marke which is ſet before vsus.

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

The third Sermon of the Aſcention.

Actes firſt.

6 VVHen they therefore were come together, they asked of him, ſaying, Lorde, wilte thou at this time reſtore the kingdome of Iſrael?

7 And hee ſaide vntounto them, it is not for you to knowe the times and the ſeaſons, which the father hath put in his owne power.

8 But yee ſhall receyue power, after that the holy Ghoſt is come vponupon you, and yee ſhalbee witneſſes vntounto mee, both in Hieruſalem in all Iurie, and in Samaria, and euen vntounto the worldes ende.

p. 160IF wée could enter into the conſideration of our weakeneſſe, whenas God forſaketh vsus, we ſhould doe our ſelues greate good. Nowe, vnderunder this woorde weakneſſe, I meane all our vices and imperfections: as very féeble thinges, and eaſily to bée ouercome with eueryevery temptation, according to the corruption and peruerſeneſſe of our groſe wits and mindes. Wherefore, whenas wée ſhal hauehave déepely conſidered of theſe thinges, wée muſt pray vntounto God, and beſéech him to hauehave an eye to the remedying of all the miſeries, wherunto wée are ſubiect. Thus we ſée I ſay, how wée ſhal greatly profite our ſelues, by the conſideration of theſe things. We hauehave therfore to note the matter which Saint Luke ſetteth downe héere in this place: becauſe hée declareth how groſſe mynded the Apoſtles were, hauing béen taught by the ſpace of thrée whole yéeres, from the mouth of our Lorde Ieſus Chriſt all whatſoeuer belonged to their ſaluation. Héere then wée ſée that they are like vntounto 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 vsus. And therefore, wée muſt vnderſtand that our hearing of whatſoeuer is ſaide vntounto vsus, will bée to no purpoſe, and that becauſe it is ſpoken as vntounto a Blocke, vntil ſuch time as God taketh away the groſneſſe of our corrupt nature: for els wée ſhall neuer vnderſtand what hée ſaith vntounto vsus: 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 vntounto 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, hauehave come to honor without any more paynes taking, & whereas they were called 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 proſperity, w^t was a double fault: beſides, whē they ſpake of the Kingdome, they …ayled alſo in that: For they thought our Lorde Ieſus Chriſt ſhould hauehave béen an earthly King, and reigne after the manner of worldly Princes: and ſo they being neare about him, ſhould take no paine nor hauehave any harme, but liue honourably with great offices, and in high dignitie. And they fayled alſo in naming 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 hauehave 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 declare vntounto vsus, and we cannot doe better then to be ignorant of that which God will not teach vsus in the ſcripture, and thus we ſée how hee reproueth this their curioſitie.

Beſides, when hee ſaide vntounto them, Yee ſhall receiue power after the holy Ghoſt is come vponupon 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, vntill 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 afterwarde hée ſaide, Yee ſhall be witneſſes vntounto mee, both in Ieruſalem, in all Iewrie, and in Samaria, and euen vntounto the worldes ende: As if hée ſhoulde hauehave ſaide, you thinke that I ſhoulde reigne lyke a worldly Prince, but you are deceiued, for my kingdome is ſpirituall.

And thus hée correcteth their laſt errour, touching their queſtion of the kingdome of Iſrael, by ſaying, that the Goſpell muſt be conneied euen to Samaria: For there was great inimitie betwéene the Iewes and the Samaritanes, albeit they were néere neighbours, p. 161and agréeed ſo me what in the principles of religion, as wée and the Papiſts doe at this day: For there is a kinde of familiaritie betwéene vsus, becauſe we hauehave the Goſpell, and they alſo ſay, that they hauehave 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 betweene them.

Now, Ieſus Chriſte telleth his Apoſtles héere, That the Goſpel muſt bée preached to the Samaritanes. Wée ſee then that Ieſus 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 vsus. And therefore let vsus looke vponupon this as in a glaſſe, that it is not enough that we bée preached vntounto, but God muſt alſo inlighten vsus, & make a way for his worde that it might enter into vsus, 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 vsus beſéeche God to graunt vsus his grace to vnderſtand 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 Scripture.

Now, for the faultes which the Apoſtles cōmitted in their queſtion, we muſt conſider of them, by the reprochfull anſwere which Ieſus Chriſt maketh them. In the firſt place we ſée, that wée our ſelues hauehave experience euen of our ſelues, how curious we are. And now let vsus ſée whether we are giuen to deſire ſuch thinges as are neceſſary & méete for vsus. 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 vnderſtood, be told vsus in two words, we thinke it euen enough. What an inconſtancie is this in vsus, not to ſettle our mindes vponupon neceſſary things? But if we ſhould heare a ſort of tales, lyes, and things nothing 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 hauehave no care of any neceſſary things: but are deſirous of all vaine and vnprofitable matter: yea, and to ſpeake of any 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 vsus, in ſending of vsus Ieſus Chriſt to make vsus wiſe: for this wiſedome ſtretcheth it ſelfe through heauen and earth. And this is it whereof S. Paule ſpeaketh to the Epheſians,Ephe. 3.18.Eph 3:18 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 giuegive our ſelues more and more to vnderſtande the louelove which Ieſus Chriſt hath ſhewed vsus, in beſtowing of vsus his welbeloued Sonne Ieſus Chriſt. After this ſort (as I hauehave ſaide) muſt wée beſtow our time: and yet if we be but preached vntounto, 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 vsus, or that wée bée tolde of thinges that ſhall come vntounto vsus, 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 vponupon that which is ſpoken vntounto him. Behold I pray you how cloſely we are linked to this vice, and there is no man, but is condemned before God thereof. And although wée ſée that the Apoſtles were curious to vnderſtande of thinges which appertayned nothing vntounto them, yet let not vsus be buſie to condēne them in it, but let vsus know that there is matter ynough in vsus to condemne our ſelues. Séeing then wée know this to bée ſo common a fault, eueryevery of vsus ought to withdraw his mind from being ſo fantaſticall, and not wittingly, be ſo toy headed, but let vsus apply our minds, to vnderſtand whatſoeuer it pleaſeth God liberally to beſtow vponupon vsus from out of the knowledge of his counſell, and hold vsus there: and let vsus 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 power. Now this ſaying ought to bridle vsus and pull vsus backe at once, from al curioſitie, yea and although our nature would pricke vsus to goe on, yet ought wée to draw backe, and vnderſtand what Solomon p. 162ſaieth, that hée which goeth about to ſeeke out the ſecretes of God, ſhall bée oppreſſed with his glory.Prou. 25, 27.Prov 25:27 And therefore if wée be ſuch curious ſearchers, hée will make vsus right well feele, that hée ſpake not this in vayne. Wherefore let not vsus goe beyond this reach: but let vsus looke what it is that hée forbiddeth vsus 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 power, 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 vntounto his Apoſtles, that it is not for them to know of it: but hée ſpake of thinges which hée reſerued a part vntounto himſelfe, and the knowledge of which, is cléerely forbidden vsus: and therefore not for vsus to know of it. Now hée hath declared vntounto vsus, the thinges which come by order of nature: that winter muſt bée cold, and Summer whot. For if wée hauehave any great colde in Summer, let vsus 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 vntounto vsus, hée hath not reſerued it, to himſelfe alone. For hée would not hauehave vsus to imagine his power to bée a ſuperfluous power: but the thing which hée would not hauehave vsus 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 hauehave ſayde vntounto you, and hold you there: For if you would enter into diſputation with him to enquire after that which he would not hauehave you knowe, It woulde turne to your confuſion: ſéeyng 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 vsus ſée then what we are to note out of this place, to witte, wée muſt learne to ſubmit and kéepe our ſelues within a compaſſe and not ſéeke after that which God would not hauehave vsus know, and diligently vnderſtand and ſearch to know, whatſoeuer hée woulde hauehave vsus for to learne. And ouer and beſides all this, let vsus not bée too too inquiſitiue and ſay, Why is this: and wherefore is that: But let vsus take héede of ſuch curiouſneſſe, as of a deadly Plague. Now, this can no man doe, without eueryevery of vsus violently ſtriueth againſt his owne nature: for we are naturally inclined to ſuch fooliſhneſſe, as to leaue the principall matter which is moſt neceſſary for vsus, and to occupie our heads about that which is neither neceſſary nor profitable, but onelyonly fooliſh and vaine curiouſneſſe: as eueryevery of vsus for our own part ſheweth himſelf▪ As for example: behold, wée hauehave the Goſpell, the very fountaine of all wiſedome, which teacheth vsus to beléeue in God, to runne onelyonly to him, and cal vponupon him, to the end we might fight againſt all our carnall affections, to ſubmit our ſelues wholy obedient vntounto 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, & eueryevery of vsus ſéeketh to ſticke vntounto ſuch thinges as God woulde not hauehave vsus knowe: wée woulde faine contruoll our Lorde: and wee thinke hee had doone better, if hée had doone otherwiſe, Marke, how it fareth with vsus. And therefore as I hauehave ſaid, If we would put this doctrine in practiſe, and not bée curious, wée muſt eueryevery of vsus brydle his nature, becauſe it driueth vsus into ſuch imaginations whereby, man is not contented to conſider of God in the creation of the world, although theſe workes therein are enough wherewith to ſatiſfie vsus. 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,Epheſ. 3.18.Eph 3:18 ſéeing it is not yet ſeuen thouſand yéeres ſince it was made. But let vsus 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?

p. 163We ſée therefore that we muſt content our ſelues with the things which God hath giuen vsus to vnderſtand: for although we hauehave beheld them all our lyfe long, yet hauehave we not hauehave had time inough to vnderſtand y^e leaſt part of them. And let eueryevery man know, that he muſt obey whatſoeuer Ieſus Chriſt hath ſaide, and not enquire 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 vsus our vncapableneſſe, which hée more and more confirmeth in this that followeth, ſaying, But you ſhall receiue power, after the holy ghoſt is come vponupon you: and then ſhall you be better able to vnderſtand the thing whiche God hath declared vntounto you.

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

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

Let vsus now come to the ſeconde errour, which is, they woulde hauehave bene honorable at the firſt, and beſides they would hauehave lyued according to their harts deſire without any paines takinge. Now, this is a falt which is common vntounto vsus all: for there is neuer 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 vsus 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 hauehave vsus beare in this world.Rom. 8.17. 2. Tim. 2.12.Rom 8:172 Tim 2:12 For as Saint Paul ſaith, if we bee partakers of his ſufferinges, 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 ſuffered 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 vsus 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 placed vsus 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 hauehave with might and maine reſiſted all the aſſaultes whiche were attempted againſt vsus, for the withdrawing of vsus from him. But if we hauehave 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 vsus, and wee ſhall finde that hee hath called vsus to fight, and it is ſo harde a matter for vsus to ouercome p. 164theſe combates as that wee ſhall hauehave no leyſure to occupie our ſelues to ſéeke after vaine and curious thinges which ſerue vsus to no purpoſe: but let it ſuffice vsus that we hauehave this worde which ſheweth vsus which way to holde. Now, héere are two things wherwith Ieſus Chriſt correcteth the curioſitie of his Apoſtles: to wit, he telleth thē, that they muſt diſcerne of the thing which they hauehave to doe. Loe here I ſay, is the way whereby to correct this faulte whereunto we are enclined: to wit, we muſt looke vntounto the thing which God teacheth vsus 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 hauehave the promiſes which Ieſus Chriſt made them: The holie Ghoſt ſhall come vponupon you: As if he ſhoulde hauehave ſaide, Bee you contented with that which God meaneth to ſend you. And therefore let vsus learne, that when our nature tickleth vsus, to caſt away our fond preſumption, and hold vsus to the promiſes of GOD, and acknowledge and ſay, Loe wherunto it is that we muſt ſticke, let vsus then be contented herewith, & féed and refreſh vsus with it. And beſides, wée hauehave the commaundements of God to leade vsus to vnderſtand what he wil hauehave vsus to doe.

When then wee knowe all this, wée ſhall hauehave 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 vsus. 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 vsus in this preſent life: and Ieſus Chriſt likewiſe hath taught vsus 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 vsus to looke into: But our principall matter is, to taſte his merciemercy, knowing that hée hath compaſſion vponupon moſt miſerable wretched ſinners, and woulde not hauehave vsus periſhe in our follies, but ſtretcheth foorth his hande to pull vsus out of them, and therefore let vsus truſt vntounto it. And beſides, hee calleth vsus vntounto euerlaſting life with Ieſus Chriſt & promiſeth vsus that we ſhalbée vnited to him.

Séeing then we hauehave all theſe promiſes, let eueryevery of vsus acquainte himſelfe with the ſame both morning and eueninge, and let it bee our wiſdome. And beſides, wée hauehave his commaundementes whereunto wée muſt cleaue, & not bée bée ſmeared with ſuperſtition, and let euerye man forſake him ſelfe, and liue to together in louelove 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 eueryevery man is taught his perticular leſſon. For firſte the Huſbande is taught to vnderſtande what louelove hee ought to beare vntounto his wife, and the wife her dutie towardes her Huſband: and either of them are aduertiſed what inſtruction they ought to giuegive vntounto their Children.

Moreouer, the Maieſtrates are taught their leſſons, and the Miniſter of the worde theirs. To be ſhort, this is a perfect docttrine accompliſhed in all poynts, where eueryevery man is ſo ſufficientlye inſtructed, that no man can be ignoraunt of his charge and duty. And thus we ſée what we hauehave to note: And therefore, if eueryevery man apply himſelf héereunto as he ought, without doubt hee ſhall hauehave 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 vntounto 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 giuegive you leaue to wander whether you luſt your ſelfe: well, goe your waies and ſtudy of theſe queſtions, 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 vsus: to witte, that we might vnderſtande, wherein the hope of our ſaluation conſiſteth, and beſides, let vsus beſéeche him that hée would hauehave mercy vponupon vsus, 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 p. 165muſt altogether endeuour our ſelues to hauehave a regard to our conſciences, and then is Ieſus Chriſte our Phiſition, who is able to remedy vsus.

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

The fourth Sermon of the Aſcention.

Acts firſt.

9 AND when he had ſpoken theſe thinges, while they beheld, hee was taken vp an high, and a cloude receiued him vp out of their ſight,

10 And while they looked vp ſtedfaſtly towarde heauen, as he went, behold two men ſtood by them in white apparrell.

11 Which alſo ſaid, yee men of Galilee, why ſtand ye gazing vp into heauen, This ſame Ieſus which is taken vp frō you into heauen, ſhall ſo come euen as you hauehave ſeene him goe into heauen.

NOw we hauehave 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 heauen. Now, it is not enough for vsus that we knowe the hyſtorie, but wée are alſo to note that hée ſetteth downe this as a chiefe Article of our Faith: and ſurely the Articles of our faith are not onelyonly profitable, but alſo neceſſary for 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 vntill 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 Aſcention 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 hauehave beléeued, and not ſéene. Wherefore, wée muſt beléeue this Aſcention rather then if wée had ſéene it: for ſince the Apoſtles ſee it,Iohn 20.29.John 20:29 and tell vsus of it, it is not for vsus any whit to doubt thereof. Let vsus 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 hauehave ſéen the glorious 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 hauehave taken occaſion thereby to hauehave 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 hauehave vsus 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 cannot ſée them, except they ſhewe themſelues in ſome viſible ſhape. Wée ſée now the reaſon why our Lorde would from the beginning hauehave 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 p. 166them that honor which vntounto them apperteined, which woulde derogate from the giuing credite vntounto their meſſage. And therefore God alwaies ſet a marke on them, that we might know them. For beholde, why it is héere ſaide,Iohn. 20.12.John 20:12 that they were clad in white apparrell: and in the reſurrection alſo of Ieſus Chriſte they appeared in white garments. Héerein then the mind of our Lord was to declare that wée ſhould reuerently receiue them, and vndoubtedly 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 hauehave any one of them to be loſt, nor yet ouerſlipt: ſuch is his infinite wiſedome ouer all the worlde. If the Angels then, hauehave ſuch a Maieſtie in their appearance vntounto vsus, 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 brightneſſe of the Sunne, but farre excelling the brightneſſe of an hundred 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 vntounto vsus, 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 vsus 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 ſpeaking of the maieſtie of Angels, although they appeare but in mens ſhapes? Now let vsus 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 hauehave ſaid, O yée miſerable blockheads, know ye not that as hée is aſcended vp into heauen, that ſo hee ſhall alſo come againe? Howbeit you perceiue not why this was thus ſpoken, and in this ſenſe. And therefore, let vsus 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 hauehave béen accuſed to be of y^e company of Ieſus Chriſt, it was aſked thē,Matth. 2….Matt 2 Are not you alſo of Galilée: And ſithēce y^e death of our Lord Ieſus, the wicked hauehave vſed this ſaying, as may be perceiued by the wicked Apoſtate Iulian, who at his death ſaid, Thou haſt ouercome mée O Galilean: being angry and diſpited with Ieſus Chriſt, becauſe 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 heauen, becauſe he had many times foretold them, and alſo ſaid vntounto them,Iohn. 16.7.John 16:7 It is expedient for you that I depart hence, For if I goe not away, the comforter wil not come vntounto you: but if I depart, I wil ſend him vntounto you. And therfore it muſt néeds be that they had forgotten it, ſéeing they ſtoode gazing vp into heauen, to ſée the iſſue thereof. For (as I hauehave 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 vntounto them.

Now, this their ignorance ſhould ſerue vsus for a good aduertiſement: For this was not ſpoken only for their cauſe, but for ours alſo. And therefore let vsus marke the ſaying of the Angels, that we might vnderſtand what cōmoditie redoundeth to vsus by the aſcending of Ieſus Chriſt. But as touching this ſaying, That he ſhoulde come, euen as they had ſeene him goe vp into heauen, That declareth 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 vnderſtanding. This then is the firſt point of this place that is worthie the obſeruation. For ſince we naturally hauehave our mindes ſetled héere belowe, it would goe very hardly with vsus, if wée ſuperſtitiouſly bent not our ſelues, whenas wée ſhoulde heare the Aſcenſion of our Lorde Ieſus Chriſte ſpoken of. And in déede, wee ſée that this is already come to paſſe, For although hée be aſcended 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, p. 167who hauehave 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 altogether earthly minded, it is becauſe wee would eftſoones draw god and whatſoeuer knowledge we hauehave of him, to vsus, and make him like vntounto our ſelues. Wée ſee then by experience, that we would hauehave Ieſus Chriſte continually in the fleſh with vsus: But wee ſee on the other ſide that the Angels would put vsus beſide ſuch ſpeculations, for they ſaid, yée men of Galilée, why ſtand yee gazing vp into heauen. In very déede, if wée wil ſéeke for our Lorde Ieſus, we muſt lift vp our mindes vntounto heauen, but we muſt not ſéek for him after our owne mindes and vnderſtandings, and therefore faith muſt at this preſent beare rule ouer vsus. For, doe not we know, that faith ſurmounteth all mens reaſon? Neither hauehave wée ſuche a benefit by inheritance, but it is a grace giuen vsus 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 hauehave rightly 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 ſuperſtition, and thinke that we cannot hauehave God corporally with vsus. And becauſe we hauehave béen continually infected with this vice, wee ought the more wiſely to beware of this point.Exod. 32.Exod 32 Wee ſee that the Iewes ſaid vntounto Aaron, Make vsus Gods to goe before vsus. See howe wee woulde hauehave GOD to bee with vsus, that wee myght handle him, and make ſporte with him? Let vsus therefore conſider of this place, that wee might bee armed agaynſt this vice: For, although Ieſus Chriſte hath ſhewed himſelfe vntounto vsus, and is our brother, yet can wee not comprehende him but by faith: neither muſt we, when he offereth himſelfe vntounto vsus, imagine of him according to our fantaſie.

Moreouer, ſince we knowe that hée is aſcended into this heauenly glory. Let vsus marke why he is there. Let vsus in the firſt place remember vsus of that which is ſaid, That he is not entred into the holy place made with mans handes,Heb. 9.24.Heb 9:24 but that he is in heauen, and therevpon maketh interceſſion for vsus vntounto God his Father: ſo that whenſoeuer we pray vntounto God, hée will not heare vsus, with out Ieſus Chriſt were there in our name: & being there, hée is our Interceſſour, and is the cauſe that our praiers come vntounto him, and that they are hearde, euen as though we our ſelues were priueledged, to ſpeake our mindes, and powre out our heartes before God. And this is it which wée reade in the Epiſtle to the Hebrewes,Exo. 28.Exod 28 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 vsus. For, when the high Prieſte entred into the Sanctuary, hée had vponupon 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 vsus there, although wee bee, as it were bruite beaſtes: and carrieth vsus alſo before him, to declare that he hath vsus in his heart: we muſt not then pray vntounto God doubtingly, but be aſſured that our praiers ſhall alwaies be acceptable vntounto him, becauſe Ieſus Chriſte ſpeaketh vntounto him for vsus.

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 hauehave ſo many Patrones? Why runne they ſo faſte vntounto the Virgin Mary? Forſooth, becauſe they neuer vnderſtood wherefore it was that Ieſus Chriſte aſcended into heauen, For if they had knowne y^t hée had aſcended to bée our Interceſſour, they would neuer hauehave ſaide that they had béen vnworthie to hauehave offered vp their prayers vntounto 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 hauehave acceſſe vntounto p. 178him, without either Patrones or Aduocates. And this wee hauehave 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 vsus, ouer and beſides that we had béen more giuen to ſuperſtition, hée had not had the power to hauehave had all thinges vnderunder his ſubiection. In déede hée might hauehave 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 hauehave done either this thing or that, becauſe his power is infinite. But yet he ſaide after his reſurrection, that God had giuen him all power and authoritie: and this is alſo our beliefe,Math. 28.18 Mat. 28.18Matt 28:18 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 vntounto 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 vntounto him, wée hauehave for vsus there Ieſus Chriſt, vntounto whom hée hath giuen all thinges in ſubiection 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 hauehave to note, that the principalitie which Ieſus Chriſte had, is for vsus: 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 vnderunder his protection. In very déed, hée is wel cōtented that our fleſhe ſhoulde bée troubled, and that wée ſhoulde bée wrapped in many miſeries: But what then? Hee is alwayes ready to ſtretch foorth his hande to helpe vsus: and let vsus be aſſured, that although 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 vsus, let vsus note, that we ought not to feare any thing ſo long as we are in this world. Surely, 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 hauehave a reſpect to our head, who is alredy in Heauen, and ſaye, although I be weake, yet beholde Ieſus Chriſt is ſtronge inough to make mée ſtand vpright: although I be féeble, yet loe, Ieſus 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.

Iohn. 12.31. Eph. 6.12John 12:31Eph 6:12True 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 againſt vsus: 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 hauehave vntounto his aſcenſion, and make it profitable vntounto our ſelues. Let vsus now come to the ſaying of the Angels, yee ſhall ſee him come downe from heauen, euen as you hauehave ſeene him goe vp: meaning that wée ſhould not looke for him, vntill he come to the day of iudgement. Now, this ſhoulde not onelyonly plucke all ſuperſtition vp by the rootes out of vsus, but alſo draw vsus to heauen vntounto him. Howbeit wee hauehave already ſaide,Col. 3.2.Col 3:2 that we muſt not ſéeke for him but by Faith. And ſince it is ſo, let vsus harken to the ſaying of Saint Paule to the Colloſſians, 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 vsus: & therefore it were impoſſible for vsus to be ioyned together except we ſhould vſe the meane which S. Paule telleth vsus, which is, to mortefye theſe earthlye members: as, Fornication, vncleanneſſe, p. 169couetouſnes, gluttonie, pride, enuy, and al ſuch like: would we be partakers of this Aſcenſion? Then muſt we not ſeparate our ſelues frō him. But how ſhould we be ioyned vntounto him? Forſooth, wee muſt mortifie theſe earthly members, and all other thinges that holde vsus héere belowe. Some are geuen to vncleanneſſe, ſome to reuenge, ſome to gluttonie, and other ſome to certaine 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 vsus from béeing vnited vntounto 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 vntounto him with al the affections 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 hauehave ſaid vntounto 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 immortal glorie, as yée now ſée him. Nowe the Papiſtes hauehave 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 manifeſtly, to iudgement: But yet ſay they, at this preſent he commeth cloſely and couertly. Surely, he commeth daylie vntounto vsus: and it is not for nothing, that the Scripture ſaith the GOD viſiteth vsus: and it is alſo wel ſaid of vsus, that the Goſpel is a teſtimonie of his preſence.

But let vsus marke how it is that hée dwelleth with vsus. Indéed, S. Paule ſaith, that he dwelleth in vsus by faith.1. Cor. ….19. 2. Cor. 6.1….2 Cor 6:1 And therefore let vsus not geue place vntounto our fooliſhe dolteries, but vnderſtande it according 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 eueryevery where, and in all thinges, euen ſo Ieſus Chriſt communicateth himſelfe with vsus.

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 hydeth himſelfe vnderunder the bread and wine, playing bo péepe. Nowe ſince we know the meaning of theſe wordes, let vsus apply them to our vſe: we hauehave ſaide that the Angels promiſed the Apoſtles (becauſe 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 ſuffering of his death and paſſion, do vsus good if we hoped not to ſée him againe? But ſéeing it was promiſed vsus y^t he ſhould come againe to gather vsus together, & vnite vsus to himſelfe, what a notable comfort is this for vsus. And therefore this was not ſpoken only in the behalfe of the Apoſtles, but alſo for our behoofe: and herein reſteth our comfort, that although we are ſeparated from him a great long diſtance of, yet wil he ſhew himſelfe for our redemption. And therefore wée may boldly lift vp our heades, and ouercome whatſoeuer griefes may come vntounto vsus.

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 hauehave a true beliefe in him. But contrariwiſe, if wée ſtande in doubte of that day, and hauehave 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 vsus: becauſe it is the day of our redemption, as Paule to the Romanes ſaith.Rom. 8.23.Rom 8:23

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 token 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.

p. 170Loe, what an acceptable thing death ſhould be vntounto vsus. 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 Creatures within them, doe deſire the appearing of our Lorde Ieſus Chriſt: and ſhall not wee be more aſhamed, if wée hauehave no greater deſire of his comming, then in ſenſible beaſtes? For wée, hauehave not onelyonly the knowledge which God hath giuen vsus, as mortall men, but hée hath alſo giuen vsus an vnderſtanding to wiſhe and deſire his comming. And therefore,Luk. 21.28.Luke 21:28 this is a verie notable true ſigne of infidelitie, when as wée hauehave 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 hauehave 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 vntounto his iudgement.

And the reaſon why many men take Ieſus Chriſt for their Iudge,Iohn. 19.37John 19:37 is this: becauſe they hauehave no will to receiue him, when as God his meaning is, to giuegive 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,Apoc. 1.7.Rev 1:7 but feele his heauy hande whom they had perſed. For there are ſome ſuche men, vntounto whom if the iudgement of God be named, that wil anſwere 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 vponupon Tueſday laſt paſt, who not onelyonly made light account, and ſet them ſelues againſt God in the Tauernes, but alſo made a muſter 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 willingly 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 vntounto vsus for our inſtructiō let vsus 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 vsus follow them for company. And beſides, let vsus be well aſſured, that we may boldly pray vntounto him, ſince hée ſtanddeth for vsus before God his Father. Moreouer, let vsus comfort our ſelues, if at this day we ſuffer much, and let vsus looke for that day of the Lorde, whereat our Lorde Ieſus hath promiſed to be, to vnite vsus vntounto him ſelfe.

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