nature in Christ and reuoke from hel Marcyons opinion Christs body was not in the sepulchre after his resurrection when as it appeared vnto Marye Magdalene neyther was it wyth the eleuen at Ierusalē when as it was with the two which went toward Emaus No more can it be in the breade when as according to the scriptures it was taken vp to heauē and setteth at the right hand of God the father For Christ went from the father and came into the worlde againe he left the world and went to the father But he left not the worlde in respecte that he is God when as he is with vs to the end of the world therfore left he the worlde as concerninge his manhed that is he caried into heauen the body which he toke of the virgin Mary into the glorye of the father This is the foundation of the Catholike and Christian faythe and the hope of all the elect which whilest they denye or stirre let them take heede what they make of Chryste or howe they are to be counted for Christians Let them take heede I saye what foundation they stick vnto The flesh of Christ also is glorified after his resurrection and yet for all that is it flesh in deede and putteth not of the nature of flesh and although it be spirituall yet is it not conuerted into a spirite and much lesse into God A spyrite sayth Christe hath neyther flesh nor bone as ye see me haue The body therfore of Christ is in heauen and not in the bread of the supper which coulde be neyther necessarye nor profitable yea it was caried vp is heauen after the resurrection in the sight of the Apostles which was so expedient for theyr fayth which fayth they could neuer establysh by the suppenor by the presence of his body glorified but that thei alwaies wauered and doubted til suche time as they were confyrmed by the holy ghost We must therefore transferre our minde from all corporal and visible thing into heauen where Christ sitteth at the right hand of god beleue that Christe hath geuen his body to the death for vs. After this sorte is the body of Christ eaten not with the teeth of the body but by the contemplacion of fayth For fayth in dede which cleaueth only to God may vse corporall things but not as though saluation were bounde to those things and be deliuered to vs thorough them but to put in practise fayth and charitie Euen so we cary about the bread and wine in the Supper we distribute it amongest vs and we eate not to merite any thing of God by the same as it were by a certayn worshipping but bycause by these outward signes our senses are stirred vp to weigh consider more diligentlye the grace of God geuen vs by the death of Christ and to lift vp our mindes to Christe the bread of lyfe which for our sakes descended frō heauen For our weakenesse therefore are the sacramentes instituted of Christ as it were certayne signes of the grace and beneuolence of God towardes vs which do stirre vs vp to consider the promises of God wherein our fayth is exercised For they whiche vse these signes doe testifye that they haue fayth in the promises of God and that they bee of the number of those which acknowledge God for theyr God whom they worship in spirite in whom they trust to whō they geue thanks c. And whē doth god more declare shewe him selfe to be our God most louing Father thē when he promiseth to geue vs hys sonne and also performeth it Roma viii For how can he not geue vs all thinges with hys sonne Or what can he denye whiche hath geuen vs his only begotten Sonne Iohn iii. And he hath geuen him vnto vs not to punishe and condemne vs as we iustly haue deserued but that by him we might be saued and haue euerlasting lyfe For he gaue him to be ours al whole to be our righteousnesse wisedome hollynesse redemption saluation and life What a great loue is thys what a great grace the eternal Sonne of God descendeth and taketh vpon hym selfe our nature that we being made newe by his grace might ascend taking after a sort the diuine nature He descended that we creping on the groūd might be thoroughe him transferred and lift vp to his glory The Lord of al things taketh vpon him the shape of a seruaūt to make vs which are by nature seruaunts oppressed with most greuous bondage the sonnes of God He taketh vpō him selfe our weakenes to strengthē vs with his spirite He is made man to transforme vs by his grace in a manner into Gods He hath communicated with vs in fleshe and bloude being made partaker of the same that also the children namely we might haue euerlasting fellowship with him In fine he would be made like to hys brethren in al thyngs Hebr. 3. that we myghte see that we haue a mercifull and faythfull high prieste to doe all those thinges which we haue to do with God which maketh satisfaction by his bloude for all our sinnes He hath taken vpon hym selfe all that is ours to participate vnto vs what so euer he him selfe is and hath And thys is it which he sayeth to Magdalene I ascende to my Father and your father my God and your God See what a loue the father hath geuē vs both to be named and to be the Sonnes of God i. Iohn iii For the which cause he is not ashamed to cal vs brethren saying God to my brethren c. For his spirite beareth witnes to our spirit that we are the sōnes of God For we haue not receaued a spirite of bondage to be affeard Roma viii but the spirite of Adoption by the which we crye Abba Father God therefore is our Father and our God and we are hys children with whom he hath made a new couenaunte and confyrmed it by the bloud of hys Sonne that we might nowe haue fellowship mutuall perticipacion with the father hys sōne Iesus Christ These benefites so great and most ample are geuen vnto vs of God ii Cor. iii. i. Cor. xiii but they are receaued of vs only by faith which selfe fayth is also the gifte of God and are felt inwardly in spirite For as yet we doe not beholde the glorye of the Lorde with open face for partlye we knowe and perceaue by a glasse in a riddell and it hath not yet appeared what we shall be which is done to our profit that the father should not make vs fully perfecte whilest we liue in this fleshe but doth geue vs the knowledge and fruition of him selfe by certain degrees that we might learne to think humblye of oure selues to walke before oure heauenly father in the feare of God and to depend al wholly vpō him we are therfore made safe but yet in hope whiche hope is not nowe sene fullye otherwise it shoulde be no hope
the first sight we vnderstaÌ„d not as we may easily see in the prophets by whoÌ„ he declareth certain thigs by exaÌ„ples which afterward he openeth expoundeth So in the supper he geâ—eth bread wine that by these things tokeÌ„s he might set forth vnto them the remembrauÌ„ce of his death he washeth the fete not to â—hat enteÌ„t that he wuld wash away the filthinesse of the fete but that he might signify that he only is he which should purify vs settyng â—orth som higher matter which may be manifestly perceiued by his answer vnto Peter by other wordes For many haue and receyue parte with Christ whose fete Christ hath not washed To be washed is to beleue truly but no maÌ„ shal be partaker of the glory of Christ and of the life euerlasting but he which shal be washed with the bloud of Christ whose affections shal be purged by his grace Moreouer he commendeth vnto his disciples charitie that one might helpe an other by mutual loue not only in washing of fete if necessitie so require but in helping our neighbour in al things but this is to be marked diligeÌ„tly that they which be faithful haue yet neede to wash their fete that is to wash away their daily fallings to purge away the affections stil springing in the flesh which thing certaine not considering haue come to that madnesse and pride that they dare affirm themselues to be wtout sin for al that Iohn saith If any maÌ„ saith he hath no sin i. Iohn i. Rom. vii he is a liar deceiueth him self Paul coÌ„plained that he fouÌ„d in his meÌ„bers another law repugning the law of the mind spirit Or how can those men pray this praieâ— euery daye forgeue vs our trespasses when as they acknowledge none Christe therfore teacheth that the beleuers ar purified by faith that is to say by the sprinckling of his bloud Moreouer that they whiche are purified and cleansed yet neuerthelesse haue nede to wash their feete and that they are stil vnpure lastly he pronounceth manifestly ynough that al they be not cleane which are conuersaunte in the outwarde fellowshippe of the disciples of Christ For he saith ye be cleane but not all meaning Iudas which was present amongst the Apostels in body but his minde and hart was all one with the Pharises wherfore to be washed or to be cleane whiche are all one is to beleue verely and without any dout that thou art washed and purified by the bloud of Christ To wash the fete To washe the feete is to acknowlege and confesse before God with sighing and detesting our dayly synnes and then after oure fall to runne to God by repentaunce For we can not passe thorowe this waye whilest we lyue here amongst so many enemies without fallyng it is so dirtye and vnplayne and the weakenesse and slippernesse of the fleshe is so great But howsoeuer the feete doe stagger yet yf the head of fayth be safe the matter is well inough For the faithful can not be beaten downe by such fallinges if the Lorde vp hold them with his hand ¶ After therfore he had washed theyr fete and put on hys garmentes he sate downe and sayd vnto them agayne doe you know what I haue done vnto you you cal me maister and lord and you say well for I am so if I therfore which am your lord and maister haue washed your fete ye ought also one to wash an others feete for I haue geueÌ„ you an example that eueÌ„ as I haue don so might you also do Verely verely I saye vnto you the seruaunte is not greater than his lord neither the Messenger greater than he which sente him yf you haue knowen these thinges blessed are ye if ye do them THe lorde by this exaumple of humilitie and wel doyng dothe put vs to shame for our hautenes of minde and coldnesse to do good which as we gape for honour and riches and do bragge of those thinges which we haue not So also we dispise neglect our fellow seruaunts neither do we onely neglect them but besides that we hurte them and do them iniury Let vs therfore follow the exaÌ„ple of our Lord Iesus Christ Let vs put awaye our hautenesse of mynde lette vs caste downe our courages let vs embrace our brethren with feruent loue let vs beare and suffer the infirmitie and burthens of other men being redy to submit our selues to all men for hym which did so much cast downe hym selfe for our sakes Let vs alwayes remember the Lordes commaundement of brotherly loue liberalitie towardes the poore for he wil haue mercy and not sacrifice Christ in deede dothe prescribe vnto vs a most perfect forme of life Ose ii yea in maner impossible for vs to do wheÌ„ as he saith so loue one an other as I haue loued you How be it if we shall endeuour to follow the same and if we shall attempt to folow af-his prescripte as muche as he shall geue vs grace to do although we attain not vnto it as we shall neuer do yet he will gentlye forgeue vs our trespasses It is not inough to knowe these things and to heare them or to preache them but we must do them that is we must study and apply our selues to these thynges we must exercise our selues in these thynges and as it were contend with our neighbour in well deseruyng So at the lengthe we shall proue learned and exercised in them ¶ And there was a greate contention amongest theÌ„ which of them should seme to be the greatest but he sayde vnto them The kings of the gentiles reign ouer them they which haue power ouer theÌ„ are called gracious but ye shal not be so but let the greatest amoÌ„gest you be as the lest and the chiefest as he that serueth For who is greater he that sytteth at the table or he which serueth Is not he whiche sytteth at the table And I am in the middest of you as he that serueth and ye are they that haue continued with me in my teÌ„ptations Therfore I appoint vnto you a kingdome as my father hath appointed to me that ye may eate and drinke at my table in my kingdome and syt on xii seates iudging the xii tribes of Israell when I seÌ„t you without bagge and scrippe and shoes lacked ye anye thinge And they sayde nothing he said therfore to them but now he that hath a bag let him take also a scrip and he that hath none let him sel his coat bye a sworde For I saye vnto you that yet the same which is written must be perfourmed in me Euen wyth the wycked was he numbred for doubtlesse those things whiche are written of me haue an end and thei said behold there are two swordes and he said vnto them it is inough VVHen as Christ teachest most humility the flesh seeketh to be exalted and to be great So corruptis our nature that it seketh nothing els
For let him which standeth saith Paule take heede that he fall not There is nothyng safe from chaunce nothyng is of all partes blessed when as suche a great disciple of Christ doth fal who can heÌ„ceforth trust to him selfe Let vs beware of hipocrisy that we be not wolues amongest the shepe of Christ and false brethren in the felowship of the godly Nothing is more contrary to god than hipocrisy and vnpurenesse Nothing doth more alienate vs from God than doth the couetous desire of things Let vs not therfore faynte from the grace of God lette vs not slip away from so greate dignitie as to be the sonnes of God Let vs not refuse the gatheryng together of vs for what a foule thing shall it be for to depart from the lyuyng God from suche a most louing father to fall awaye from so great a benefactor and to ioin himself to be a souldiour of the Diuell and to flee vnto the enemy of Christ Ah how great an vnthankfulnesse is it for them which be washed wyth the bloud of Christe and sanctified with the spirite of God for to ioyne themselues in fellowship which the vngodly wicked ones and to be made of the sonnes of God the seruauntes of Sathan In that they come with weapons it is a figure of those whiche fighte agaynste the truthe by violence and not by the truthe ¶ Then they came and layed handes vpon Iesus toke him wheÌ„ thei which were aboute him sawe what would follow they sayd vnto hym Lord shal we smite with the sword And Iesus answered and sayd suffer them hytherto and beholde Simon Peter one of them which wer with hym stretchyng out his hande drewe out his sworde and strikyng the seruaunt of the high priest cut of his right eare the seruauÌ„ts name was Malchus Then said Iesus to Peter put vp thy sword in the sheth wilt thou not that I shall drinke of the cuppe which my father hath geuen me Put vp therfore the sword in his place For all that take the sworde shal perish with the sword Either thinkest thou that I cannot now desyre my father and he wyll geue me moe than twelue legions of Aungels How then shoulde the scriptures be fulfylled whiche saye that it muste so bee done and when Iesus had touched his eare he healed it THe flesh is wonte in aduersitie not to ruÌ„ vnto God but to his own weapons and this doth Christ reprehende in Peter as though he would saye we must not fighte now with weapons but with sufferaunce and mekenes It is no time now to strike the enemy with the sworde but to obey the wil of God If I haue nede of weapons armies of souldiours I coulde sodenly haue of my father a great and infinite number of souldiors redy to helpe me I am not also here neither came I hither to the intent I shoulde fight with the sword but that I mighte redeme you by my death and leaue with you an example of patience By these wordes Christ doth teache vs patience that we should not reuenge our selues if that any man haue done vs any displeasure in priuate things but that we should patiently and quietly beare the iniuries whiche he dothe vnto vs he doth not for all that take away the sworde from the magistrate which beareth it according to the lawes for the defence of the good and the destruction of the euell Rom. xiii Math. xv for he sayeth he which taketh the sword vnderstaÌ„d beyng moued therunto of his own pleasure rashly and of a wicked affection as for the magistrate he taketh it not after that sorte but receiueth it God deliuering and coÌ„mitting it vnto him and taketh it that he may vse it iustly and according to the will of God that he may with the same punish the hurtful as often as nede shall require that is as often as the glory of God and helth of the godly requireth it Rom. xiii The magistrate as long as he vseth the sword laufully he himselfe doth not strike but God by him For god vseth the magistrate as his minister all things haue their tyme to sondrye men are certaine offices appointed so that it is not euery mans parte to take vnto hym the sword and to stryke neyther must it be done at all tymes That was the tyme wherin Christ would shew his most great loue towardes mankinde wherein he woulde declare himselfe to bee the sauiour of the worlde and would put forth himself to all euils and not the tyme wherin he would vse his power and most iust iudgemente Christe therfore restraineth kepeth vnder the zeale of Peter which was fâ—ruenâ—e in dede but it was not directed to gods will and he declareth that he came not to hurt or to worke displeasure but to saue and obey the will of the father in all thynges Iesus is taken that we might be deliuered he is bouÌ„d that we might be losed from the bondes of sinnes he is solde to vngodly ones that we being solde vnder sight be broughte into the libertye of the sonnes of God Let thys exaumple of Christe be sette alwayes before oure eyes let it be depelye imprynted in oure hartes that we maye learne to put oure stubborne and obstinate stiffe necke vnder the yoke of Christ Let vs not put awaye the bondes of gods law let vs willingly serue God and our neighbor let vs not be full of ianglyng stiffenecked stubborn and desirous of reuengemente but let vs goe forward in humilitie obedieÌ„ce and lowlines of mynde as shepe appointed to be slayne and kylled ¶ The same houre sayde Iesus to the multitude and to them which came vnto him from the high priests and magistrate of the temple and elders ye be come out as it were agaynste a thiefe with swordes and clubbes to take me I sate daily teaching in the temple amongest you ye toke me not but this is your howre and the power of darknesse but all this is done that the Scriptures of the prophets myght be fulfilled Then al his disciples forsoke him and fled and there followed hym a certaine young man clothed in linnen vpon his bare bodye and the young men caughte him but he lefte his linnen cloth and fled from them naked CHrist as he is redye to suffer all thynges which these men deuised to work against him so also he ceaseth not to reuoke them from their malice which they hadde taken in hande neither doth he allow their entent although he suffer it quietly declaring also vnto theÌ„ that thei could haue had no power against him if he him selfe had would As though he would say and do ye not vnderstande that ye can do nothing against me when as I beyng dayly conuersaunt amongest you â–ª and yet ye could not take me although ye assayed it diuers tymes Now ye haue chosen the nighte for this purpose and that not vnaptly for ye be crafty varlettes and children of darkenesse the prince of
more he feeleth consolation the lesse doth the burthen of afflictions trouble him It is pleasaunt to all fleshe to receaue grace or consolation in aduersities but wholly to denye him self and to seeke neyther in him self nor without him selfe any thing but God only in al things Here is the workâ— here is the labour This finally declareth him to be a stoute souldier of Christ Let it not therefore be greuous to vs if we bee forsaken of all men yea and of our most derest frends This is not one dayes worke but it requyreth a longe and continual fight if a maÌ„ wil ouercome him selfe and cleaue only to God A man is hardened by afflictions so that all thynges be they neuer so paynfull will be easye Let vs not therfore despayre if the Lord somtimes hide away withdrawe hys ayde and comforte from vs. Thys is no newe or rare thing to those which are exercised in the waye of God and in the spiritual battayle Courses of thynges are altered so that after rayne and tempestes followeth most pleasaunte fayre weather and calmes The Lord is neuer vnmyndfull of hys how so euer he dissemble sometymes whiche is myghtie to comforte vs after oure longe temptation and that with a great increase of spirituall ioy Wherfore the saintes complayne in their extreme aduersities that they be forsaken of god when as yet for all that in the meane tyme they dispaire not but desyre helpe of God so much the more feruently as they doe acknowledge them selues to bee more forsaken nothyng doubting but that God wil be present in tyme and shew forth hys power in theyr weakenes We must therefore according to the example of Christe stande stedfaste in afflictions neyther muste we come downe from the crosse how so euer our enemyes rage or bee woode agaynste vs. We shall see streyght waye God will ayde vs from aboue He is ready to succor them which fyghte and hope in hys grace And althoughe he seeme somtymes to vs to deferre or to bee a slepe thys is done to geue vs an occasion to fyght so by that meanes to ouercome These thynges happen vnto vs from oure moste pitifull Father to trye our fayth and to teache vs to acknowlede our weakenes to flye vnto him and to requyre helpe of him Let their doctrine therefore be put awaye from the Churche of Christ whiche affyrme Christ to haue dispayred vpon the crosse But let vs rather thynke thus that the heauenly Phisition tooke vpon him self al euils for vs Heb. 2. that we myght acknowledge that we haue a faithful high priest which can be sicke with them whiche bee sicke and to haue compassion of oure infyrmitie Christ soroweth with them which are sorowfull and the hed powreth out his complaynte for the members which are sicke This voyce is of the fleshe whiche feleth payne yet doth it not rebell nor dispayre Innocent flesh feleth extreme payne a moste holy bodye feleth moste greuous torment which is so wonderful great that euen the insensible creatures beare witnesse that they be sorowfull concernyng a certayne horror for the death of theyr creator Christ expresseth thys vnmeasurable griefe by â—xample and graue wordes ☞ Afterward when Iesus knewe that all thinges were finyshed that the scriptur might be fulfilled he said I thirst And there was set a vessel ful of vineger and they filled a sponge with vineger and ysope and put to hys mouthe Then when Iesus had receaued the vineger he sayde it is finyshed THere is no member in Christ withoute paine and torment Wherin we may perceaue partly the loue of the father which put hys Sonne so forth to all euils for vs and partly the cruelty and ingratitude of the Iews God hath not spared hys owne Sonne sayeth Paule but hath deliuered hym for vs al. The heauenly Phisition setteth before vs a remedy against the disease of our first parents who by the prouocation of the apple would satisfie their appetite whereby synne hath flowed into vs all Christ therfore woulde not offend with his tonge that he might heale thys disease teaching in the meane tyme all the Godly to temper them selues from the delicatenesse pleasures of the body wherby the feare of god doth almost growe out of vse in the hartes of men In that he sayeth it is finyshed he declareth that whatsoeuer thynges were Prophecied of him in the law and Prophetes are now finyshed For al did demoÌ„strate Christ the shaddowes and olde figures were put oute when Christ the true light shined Of the which thing we haue spoken more aboundauntlye in other places Let vs learne here that our saluation is finished in Christ and let vs not seke it any further in other things besides Christ There remayneth nothing whiche can be added vnto it eyther by the Pope or by any creature Thys is left that we should followe the accomplisher of our fayth constantly and stoutely and to abide in our calling euen to the end 2. Tim. 4. 1. Gor. 9. that we may at the length say with Paule I haue fought a good fighte I haue finished my course I haue kept the fayth and that we runne not as in an vncertaine course but that we may win the price ☞ And Iesus cried with a loude voice Father into thy handes I committe my spirite And when he had sayde thus he bowed hys hed and gaue vp the Ghost THe lyfe of al mortall men dieth vpon the crosse as touching the flesh opening vnto vs by his death the way of life and deuouring death by his death An innoceÌ„te dyeth for wicked meÌ„ a laÌ„be wtout spot is made a most acceptable sacrifyce vnto the father for our sinnes Let vs pore wretches therfore flye vnto so healthful a death and draw out our life there Furthermore let vs also learne to dye dayly to the the affections of the flesh we must cast away the world and those thinges which are in the worlde that beynge cleane from the contagiousnes of the world so beynge naked we may follow Christ naked in whome hereafter we must both liue and dye we must offer our selues wholy vnto him which hath offred himselfe for vs in whose mercye we puttinge our trust let vs commend our soules to the father which is a true God hath redemed vs. ☞ And beholde the vayle of the temple was rent into two partes from the top to the botome and the earth did quake and the stones were clouen the graues wer open and many bodies of the saintes which slept arose and came oute of the graues after his resurrection and wente into the hollye citye and appeared to many But when the Centurion and they which were with hym watching Iesus saw the erth quake the things that were done they feared greatly saying trulye this was the sonne of god For when the CenturioÌ„ which stode ouer against hiÌ„ saw that which happened and that he thus crienge gaue vp the Ghost he glorified God
spake vnto them it is not here written but that may be gathered by theyr doctrine The Apostles were chosen out by Christ to spread abroade the kyngdome of God throughout the world and to dilate extēd the territories of the heauēly kingdō but thei being yet after a sort carnal dream of a certein carnal kingdō enquire therof acording to the iugemēt of the flesh which carnal opiniō of the restoring again of Israel sticketh also yet at thys day in the Iewes in some christians Christ in deede semeth somewhat to acknowledge the restoryng of Israel when he sayth It is not for you to knowe the times and seasons c. Which Paule also declareth in the xi to the Romaynes But together therewith drawing thē frō theyr carnal sense he speaketh somewhat deeper of the kingdōe of god saying but ye shal receaue the holy Ghost As thogh he would saye that is your kingdōe to receaue the sprite of god by the which ye shal be taght led into the true knowledge of God so that ye maye also testifye of the same before others And ye shall preache of me also euen in that place where ye forsooke me fledde awaye and denyed me so greate shall the power of the heauenuenly sprite be They had bene so long time cōuersāt with Christ they had hard so many and so great thinges out of his moth they had sene so many myracles and yet they reason of a certeyne carnal kingdome They hoped that some body should be sēt which should deliuer thē out of the power of the Romaines The Lord doth stil reuoke them back to the sprite They were very weake still as long as Christ was presēt corporally with them yea and then also when he beyng glorified was presente with them after his resurrection There came therefore no strengh to thē by the flesh of Christ being corporally presente as he himselfe testifieth It was expedient for them that he wente otherwise the spirite shoulde not come He taketh therfore from his disciples what soeuer is corporall and outward euen in him selfe ▪ to affixe them wholye to the spirite of God They had neade of a certaine other power from aboue which Christ had promised them Now therfore he repeteth the promise Iohn 14. cōmādeth thē not to depart from Ierusalem till the spirite were geuen them Iohn saith he baptized you with water water is the signe of doctrine and instruction As though Christ would say Iohn taught and enstructed you after a sorte namely he brought you to me by the outward word and sign but that sprite of God which I haue promised you whom I will send which shal come and whome ye ought to loke for he also shal baptise you within that is he shal teache you and enstructe you more playnlye and perfectly Ye are hitherto baptized with the baptisme of Ihon for the baptisme of Iohn and Christe are all one as touchynge the outwarde water and outwarde preachinge for euen as the preaching of the gospell which was done by thapostles is caled forgeuenes of sins whiche longeth only to Christe so also is the baptism of Iohn called Christs baptisme that is Iohn did the same by the commaundemēt and aucthority of Christ but or euer it be lōg ye shal be baptised with an other baptisme namely with the holy Ghost The baptisme therefore of the holye Ghoste whereby faithe commeth followeth the baptism of water whiche I speake to refel the error of the Anabaptistes and in that it is called the baptisme of Ihō it is done because he dipped mē in water and taughte them by the commaundement of christ which were both outward signes And euē Ihō him self doth testify that of him self saying that he only dippid men in water but ther shuld come one after him which shud baptise with the spirite The meaninge therefore of Christes woordes is Math ◠All the thinges whiche hitherto were done outwardlye as the water of Iohn my doctrine yea euen that breathing which when I rose agayne I breathed vpon you are to weak to sanctify purge and strēgthen you within they were only signes of the holy ghost which ye shal receaue most perfectly ther be not a few which euen now in these dayes seeke follow onely the flesh in Christe and which thinke that they are sanctified and purged by certayne outwarde ceremonies and signes But these are but outward signes and so they continew neyther can they moue any thynge in the harte of manne excepte the powere and operation of the Spirite of God be ioyned thereunto We must therefore moste earnestlye desire that spirite at Gods handes which may draw vs illustrate confirme and make vs perfect This sprite because the Philosophers wanted therefore were their moste learned wrytinges nothing els but subtile disputations and also cauilations and not the true Philosophye for they had not within thē the liuing sprite of God Dead and colde therfore are theyr writinges and not inspired and illuminated by the holye Ghoste Let vs then passe ouer all those outwarde signes and fixe our eys vpon the operation of the spirite and desire the same continually with most feruente prayers The godlye which are endewed with the holy Ghoste dare yea and enterprise greate things the spirite doth kindle and draw theyr hartes vpwarde and encourageth them to all thinges be they neuer so perillous and to heroicall vertues which procede from God and are directed to God as to be humble to denye him self to be pleased with him self in nothing to suffer many thyngs to be meake mercyfull and liberal But flesh seaketh his owne it laboreth for riches and glory and enterpriseth gret and perillous thyngs but yet such thinges as hurt his neyghbor He lifted vp his hāds after the manner of one that prayeth and not of one that blesseth For this word here he blessed thē in greake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I thinke is put here as a signe of farewel as they vse to wish good luck which depart They worshipped him namely because he was god which could ascend by hys owne powre they reioysed in the meane time bicause they were the legates of such so great a Lorde And in that it is wrytten that they were alwayes in the temple it must be vnder stād that they werin the tēple in due tyme. For sometymes they assembled together in a certen house as appereth by the acts for feare of the Iewes So is it sayd of Anna the widow that she was day and night in the temple This is according to the hebrew manner of speakinge that is she was often in the temple In like manner the Apostles came very often into the temple although sometimes they were gathered to gether in some certeyne house to auoyde the snares of the Iewes Loke in Plinis Epistles to Traian de more Christianorum They did euen as many christians in these dayes ar compelled to do in those places where it is not
are but fewe which haue the libertie to bee familiarly conuersaunte with him and yet in the meane time al of theÌ„ though they dwel neuer so farre of haue the fruition of the common peace and tranquilitie which he hath gotten and defendeth by his wysedome euen as â—mplye as thei which are alwaies present with him in the courte And if so be that the king die yet do the citizens reioyce in the lawes and ordinaunces ordayned by him Euen after the same sorte is it with our king Christ it is not geuen to al meÌ„ to see him corporally which happened to the apostles by a singulare prerogatiue yet may all the godly by faith haue the fruition of the grace and redemption gotten by him yea euen those whiche neuer saw thym with theyr corporall eyes and for this cause dyd Christe when he shoulde departe from his Disciples as concerning his had promise vnto them an other comforter and aduocate namely the holy ghoste whiche shoulde teache them the spirituall and true knowledge of Christ He draweth oure hartes vpward where Christ is at the ryghte hand of God that we despising all the goodes of this worlde mighte cleaue only to him and haue reste in hym Let vs in the meane time serue our neyghboures by charitie and diligently plante the Kingdome of Christe in the world namely that he may reigne in the harts of all men Let the eyes of our mind be alwaies fixed in heaueÌ„ vpoÌ„ him which is our aduocate before the father which hath sanctified our flesh in him selfe which hath ioyned our nature vnto the godhed and hath so exalted it that ther might be an assured hope in vs that we shall liue with him for euer He is flesh of our flesh bone of our boÌ„es our brother hed in whoÌ„ is setforth vnto vs the hope of immortall lyfe Ephe. 2. Wherfore for asmuch as god which is rich in mercy hath of his singuler loue wherby he loued vs yea euen then when we were deade thoroughe sins hath quickned vs together with Christe and hath raysed vs vp to gether agayne with hym and made vs set together in heauenlye places with Christe Iesus and hath sealed vs with the holy spirite of promyse whyche is the earneste penye of our enheritance for the redemptioÌ„ of the possession gotteÌ„ to the praise of his glory Ephe. 1. let vs for al these things geue thaÌ„ks to God and pray that the god of our Lord Iesus Christ the father of glory would geue vs the spirite of wysdome reuelation by knowledge illuminate the eyes of our minde that we may know what the hope is wherunto he hath called vs and how rich the glorye of his inheritaunce is toward the sayntes and how excellente the mightines of his power is toward vs which beleue according to the efficacy of his might and streÌ„gth which he hath shewed forth in Christ when he raised him from the deade and made him to sit at his right haÌ„d in heauen aboue all principalitye and power strength and dominion and euery name that is named not only in this worlde but also in the world to come and hath subdued al thinges vnder his feete and hath made him the heade of the church aboue al thinges which is his body the perfection of him which filleth all in all to whome be prayse and glory worlde without end AMEN Jmprinted at London hy Iohn Daye dwellinge ouer Aldersgate beneath Sainct Martynes Cum gratia priuilegio Regiae Maiestatis