Church and declare the benefite of Gods grace that it seeme not to be bestowed vpon vnworthy persons But Luke passeth to other matters declaring what effect this great myracle tooke among the people and howe an occasion of preaching was thereby offered to Peter where the proper and right vse of the whole hystorie sheweth it selfe The people sayeth Luke sawe the lame man walking and praysing god And not only sawe him walking but knew certainly it was he that was woont to sitte at the gate of the Temple to aske almes Which thing maketh for proofe of the truth of the myracle least anye man might deeme there were anye craft or sleyght vsed in the matter Then being rauished with admiration they ranne thicke and threefolde to the Apostles whome the lame man for ioye had not yet let go and forsaken Here we haue two things to obserue the one worthy of great commendation the other of reprehension as more plainly shall appeare by Peters wordes First being striken with marueylous admiration Luke sayth they were prouoked to runne to the Apostles and to bethinke them of so straunge and vnwoonted a matter which no manne can denye but was well done of them and not without a cause For we ought diligently to consider the workes of God and to marueyle at the excellencye of them for the which ende some Philosophers not altogither vnwittily haue sayde that God made manne Bicause that obseruation and marueyling stayeth not in a certaine blinde and amazed dulnesse of the minde but is a certayne preparation of the mynde whereby we are drawne to the true knowledge of god For God verily reuealeth himselfe and his will in his worde which being long since written he hath commaunded alwayes to be preached in his Church But such is the corruption of our minde that vnlesse we be drawne by some forcible motion we can neuer be brought from earthly things to the consideration of heauenly Wherefore God ioyneth to his worde many times certaine signes and most singuler works that they may awake our mindes out of that dull sleepe and bring them to the consideration of his worde and will. And for this cause Christ oftentimes eyther before his teaching or in his teaching vsed myracles to make men the more ready to receyue his doctrine Which myracles howe much good they did appeareth by the example of Nicodemus and others who by them came first to the knowledge of christ Nowe in all the myracles iudgementes and workes of God this is the chiefe ende and purpose that by them we shoulde take occasion to ryse higher to the better knowledge of Gods will and pleasure But here the sluggishnesse of this age is to be bewayled whereby it commeth to passe that many are waxed so deafe that they neyther can heare nor see anye of the thinges whereby God puncheth vs and waketh vs vp to acknowledge our saluation The word of the Gospell is preached andthe Lord commaundeth vs to watch We see euery where horrible examples of Gods iudgements wherewith he bridleth and punisheth the vncurable wickednesse of this world There are signes woonders and tokens of all sortes and kindes shewed To conclude whatsoeuer thinges Christ prophecied shoulde come to passe in the later age before his glorious comming are dayly done in our sight and fulfilled But we lying bolt vpright and snorting regarde none of all these things so that if there were none other signe or token surely by the ouer great securitie and carelesnesse of the worlde it maye be perceyued that these be the daungerous dayes wherof the Apostles many times haue admonished vs. But let vs awake O brethren and learne by this present example the workes of God that our marueyling at them maye be an helpe for vs to come to a more perfite knowledge of God. The other thing in the people is to be reprehended For although God pricked and stirred them vp by so notable a myracle yet were their mindes and eyes still vpon the Apostles whome they thought to be the authors of the myracle whereas they ought to haue lift vp their mindes to the consideration of Iesus Christ in whose name and by whose power the myracle was wrought This is the propertie of the fleshe to sticke to the present and next causes and to lift their minde no higher to knowe the true and onely author of all things that are done And this is no small errour for of this all superstition and ydolatrie tooke their beginning For hereof it came to passe that the Gentiles worshipped the Sunne Moone and the other planets as Gods. For in ascribing to them the benefites that God by them bestowed on mankinde what other thing did they The same errour mooued them to make these men Gods which had beâ—â—e authors to them of any publike weale or pleasure And this errour stayed not in men but bicause of the benefites they receyued by beastes and other creatures they thought there was a certaine kinde of Godheade in brute beastes riuers fountaines trees and herbes and turned the glorye of the immortall God into the likenesse of men flying fowles and fourefooted beastes Neyther did the ydolatrie vsed among the Christians spring of anye other occasion For when the myracles wrought in times past by Saints began to doltishly to be written by those that were vnlearned were also more foolishly preached and blazed in the pulpets straight way the ignorant people thought them to be done through the vertue and power of the Saints And so another errour sprang of that false opinion and caused them that were sicke or in other great daungers to make vowes to the Saintes by whose helpe they hearde that eyther themselues or other before had bene deliuered And bicause God sometymes mainteyned the remembrance of his Saintes by myracles wrought at their sepulchres they thought some godly power was also in those places whereof it came to passe that they tyed worshipping and inuocation to places peculiar And least anye thing shoulde be wanting to this superstition and ydolatrie Saâ—an beganne to beautifie the images of the Saintes with signes and myracles whereby the matter came so farre out of frame that nowe the thinges due to Christ alone were not only attributed to Saintes but also to the Saintes images which superstitions men had set vp against the commaundement of Gods maiestie And it was not ynough to make vowes to the Saintes but there must also be some famous place ymage of the Saint wrought and carued That these things were of a truth done we are taught both by histories and examples of superstitious men which shew vs in these dayes an infinit number of them Wherfore where the negligent consideration of myracles and the foolish admiration of them hath giuen occasion of fowle error and manifest vngodlynesse we are warned that whatsoeuer myracles are done without the doctrine of Gods worde which teacheth vs trulye to iudge of them they ought neuer to be
bloude of christ For he is our peace which hath made of both one and hath broken downe the wall that was a stoppe betweene vs. This Peter affirmeth with great grauity partly to make the hearers thinke well of him at whose saluation he enuied not after the maner of other Iewes and partly bicause they shoulde be the more diligent to heare those thinges which belonged to their saluation It shall be good to examine the wordes particulerly for our more comfort and instruction First by waye of an exclamation as we declared euen nowe he sayth of a truth or in dede I finde Which word declareth that he was before ignorant of this mysterie For being heretofore beguiled with the coÌ„mon errour of the Iewes and bewitched with the blind preiudice of the flesh he vsed to abhorre the Gentyles as menne prophane and abhominable before god But nowe by the heauenly vision the appearing of the Aungell and wordes of Cornelius he is taught another thing bicause he findeth in Cornelius words apparant tokens of a very Christian and regenerated mind Peters example teacheth vs that the Saintes sometime are ignoraunt of some things and therefore that we shoulde not beleeue the preiudice of our reason but that we shoulde diligently examine all thinges according to the rule of Gods worde Secondly he teacheth what he founde verily that God is no accepter of persons This word person declareth the outward shewe or appearance of man whereby he vseth eyther to be commended or contemned such as is Nobilitie high parentage riches honors Nation or Countrie basenesse of birth pouertie bondage and infinite such like The consideration whereof God commaundeth to be farre of from all Iudges bicause where these things take place there can be no vpright iudgement It can not be therefore that that thing is to be founde in God which he vseth to detest in men And surely the Scriptures euerywhere attribute this vnto God that he is mooued with no mannes kindred or stocke with no riches no pouertie no outwarde appearance no consideration of Countrie but sheweth himselfe iust and mercifull to all men alyke This thing is of great auayle in the cause of saluation For it serueth to our instruction that wee contemne no man by reason of these outwarde things forasmuch as it appeareth that God is not mooued herwith whose children we be and it comforteth men that are in affliction and of lowe degree when they heare that in Christ there is neyther bonde nor free Iewe nor Gentyle Scythian not Barbarous man nor woman rich nor poore See Galat. 3. Colos. 3. c. It maketh for the explication hereof that he streyght waye addeth what maner of men God accepteth in all kind of men least any man might thinke he gouerned things at all auentures For he addeth but in all people he that feareth him and worketh righteousnesse is accepted with him He comprehendeth in two poyntes the whole lyfe of man such as God requireth of them that honor him For he percloseth all religion vnder the feare of God forasmuch as it is manifest that this feare cannot be without the knowledge of God nor without fayth and obedience By this worde righteousnesse he vnderstandeth that excellent vertue that giueth to euery man that that is his which is the best gouernor of mans whole lyfe and springeth out of the fountaynes of Christian charitie But if thou compare the corrupt nature of man with these thinges thou shalt perceyue that these thinges are not founde but in those people that are regenerate and that they cannot be attayned to without the grace of God and fayth in christ For howe shoulde they that are aliauntes from Christ please God by their outwarde workes seeing he is that onely mediatour in whome the father is well pleased Therfore they are greatly deceyued which of these wordes of Peter thinke the merit of mans righteousnesse may be established forasmuch as the grace of God onely is the cause efficient of those things that are here so highly commended Their error also is to be confuted which abusing this place affirme that euerye man may be saued in the religion of hys Nation whether he be Iewe or Turke so that being illuminated with some reuerence of God he seeke to accomplishe this common ryghteousnesse But Peters meaning in this place is farre other who rather goeth about to prooue that the doctrine of the Gospell wherby saluation in Christ is preached appertayneth to all men indifferently But I praye you what needeth it to be pubâ—ished to all men if saluation may be had without Christ This kinde of people of all other is moste pernicious who vnder the pretence of christian modestie bicause they wil not seeme to boldly to condemne any man do plainly extenuate the merit of Christ yea they call in doubt the righteousnesse of god his goodnesse wisedome truth whatsoeuer vertues besides are in god For if any man may be saued without Christ then it appeereth saluation must depend vpon our free wil zeale Then came Christ into the world in vayn then was he incarnated suffred died in vaine then rose he from the dead ascended into heauen in vayne And he shall be conuinced of a lie in that he said No man coÌ„meth to the father but by me Peter also shall be reproued as a lyer who according as the spirit of Christ did prompt him sayde there was no other name vnder heauen giuen vnto men in which they could be saued Furthermore who I pray you shal say that god the father is eyther iust or wise or true or mercifull which without very great cause woulde put his sonne to such bitter sorrowes and afflictions Away therefore with these men which whyle they will seeme modest adnihilate the mysteries of our religion Let vs obserue the ende and marke of Peters words and leaue them to whome the light of the Gospell hath not yet shined to the iudgement of God who if they be saued must needes be saued through the merit of Christ vnlesse we will be contumelious both against Christ God. Let vs come to the seconde part of this Sermon which in these words conteyneth the proposition or declaration of the whole matter ye know the preaching that God sent vnto the children of Israel preaching peace by Iesu Christ which is Lorde ouer all things Which wordes seeme vnto me thus to signifie I woulde not haue you O brethren to looke for anye newe or straunge matter For I purpose to intreate of such a matter as is nowe in euery mannes mouth the report whereof is vndoubtedly come euen vnto you that is howe God sent his sonne Iesus Christ which is coeternall with him and Lorde of all things vnto the children of Israel being made man of the Uirgin Marie and by him hath preached peace vnto them In these wordes doth Peter comprehende all the mysteries of Christ Iesu and of his Gospell which shortly after he dilateth more
farre his desertes shall passe all praise that I am able to giue him and considering that the reuerende Father in God the Bishop of Norwich nowe liuing hath made certaine learned Verses in Latine which are printed in the forefront of his booke in commendation of the same Why your Lordship should accept it bicause it is by me translated there is no cause For I am inutilis seruus and haue done but my duetie if happily I haue done so much in respect eyther of the seruice I owe vnto our Englishe Church in generall or to your Honor in perticular And therfore being so many wayes bounde vnto your Honor as I am I finde no remedie but to desire I may yet further be bounde vnto the same And this is as Tullie interpreteth the matter I will speake it in his woordes animi ingenui cui multum debeas eidem velle plurimum debere Hereby therefore shall your honor binde mee the more vnto you if you accept and thinke well not of the worke for my sake but contrary wise of me for the workes sake and for my poore good willes sake which finde my selfe so estreighted with the consideration of your merites towardes mee and with the slender amends that I am able to make againe for the same that I am driuen to Aeschines shift sometyme Scholler vnto Socrates He being of himselfe but a pore yong man not able worthily to recompence Socrates for the learning that he had gotten by him and perceyuing diuers other of Socrates Schollers did gratifie him wyth sundrie riche and sumptuous presentes Sir sayth he I haue no meete or worthie thing to present your worship with and hereby most of all perceiue I how poore I am therfore I giue vnto you that onely thing that I haue which is my selfe This I beseech you sayth he take in good part Nowe surelye quoth he what else can this be but a verie great present and gift vnlesse perhaps thou make little or no account of thy selfe Thus trusting my poore present shall be none otherwise receyued at your honors hande than was Aeschines at Socrates I most humbly commende mee vnto the same beseeching almightie God for Christ his sake to giue you a lyfe wherein you maye long defende and maintaine his honour and glory At Herne the xxj of Aprill 1572. Your Honors most bounden Iohn Bridges Vicare of Herne ¶ The Translatour to the Christian Reader AMonge the manyfolde and subtile policies that the newe broched Diuines I meane such as haue crept out of the schoole of Thomas Aquinas Iohn Duns Occham Dorbell and such other Doctors haue deuised for the maintenance and vpholding of their kingdome there was neuer any one of more efficacie and force for that purpose than to haue the people kept from reading the holye Scriptures of God in their owne proper tongue and language And yet bicause they shoulde haue other matter ynough to occupye their heades and eyes vppon they inuented a booke called the golden Legende the authour whereof vndoubtedly had both a leaden mouth and an yron face as Lodouicus Viues a learned Spaniarde did very well perceyue and testifie To this they ioyned their Festiuall and such like bookes or to vse their owne terme more truely than they doe bible babble stuffed with most monstrous and impudent forgeries some of them so dishonest that it woulde and did abhorre manye christians eares to heare them And to this ende also they sette vp in euerye Church and Chappell such blockishe and stony schoolemaisters as coulde and did teach nothing else but lightnesse and vanitie lyes and errours And to be briefe whatsoeuer mannes ydle braine coulde deuise whatsoeuer anye Monke or Friers grosse Minerua could forge or inuent though it were no better than Amadis de Gaule the foure sonnes of Amon the tales of Robin Hoode and such other like fables yet were they thought very trimme and gaye geare to occupie the peoples eares withall Yea had they bene more fabulous than these if more might haue bene they shoulde haue bene borne and suffred rather than the holy Scriptures in such a tongue as the people might haue vnderstoode For this cause whosoeuer in consideration that the people were thus led about in the blinde mases of mannes inuentions woulde haue translated any péece of Scripture or other fruitefull treatise into the Englishe tongue for their vtilitie and edification he and all his wrytings were iudged to be burned as Hereticall For say they the laye people had bookes good ynough for them set open in euerye Church meaning their carued and painted Puppetrie and woulde suffer them to reade vppon none other Then also were hatched and maintained such straunge paradoxes and opinions as these Ignorance is the mother of deuotion The Scriptures make heretikes The Church cannot erre The laye folke must not medle with Scriptures We will beleue as our forefathers haue done meaning those that liued not past thrée or fower ages before and such as had bene fedde with like acornes and swill as they had bene vsed to and had neuer tasted one morsell of the swéete breade of Gods eternall and liuely worde And although these things be well ynough knowne vnto the learned so that they néede no such slender remembrances as these of mine are yet for the vnlearneds sake for whose cause I chiefely tooke paines to put this booke in Englishe I will shewe by Gods helpe both by Scriptures apparaunt reasons and auncient Doctors that these newe Doctors in this doing wrought altogither agaynst Gods forbode And yet woulde I haue no man to looke that I shoulde fully shewe and declare all the testimonies that might be brought for proofe of any part of my triple diuision For so might I write not an aduertisement for the vnskilfull but a worke and treatise which in quantitie might match or excéede the translation it selfe As touching Scriptures the newe Doctors and we also agrée herein that whatsoeuer is in eyther of the Testaments the olde or the new concerning good maners and holy conuersation it all serueth indifferentlye for all times and ages Therfore of consequence it must also serue for vs But in the olde Testament the fathers taught their children and families the lawes and rules of both the Tables that is to say their duties aswell vnto God as vnto man Ergo we also must doe the like Moses receyued the commaundementes to teache them to the people which he faithfullye and trulye did appoynting them to trayne and bring vp their youth and posteritie in the same not onely making them to learne them by rote like Dawes Pyes and Popingayes but opening and declaring vnto them the sense and meaning aswell of their Feastes and holye dayes which God did institute as of their sacramentes of Circumcision and Passeouer These be his wordes Harken ô Israel the Lorde our God is Lorde onely Thou shalt loue the Lorde thy God with all thine hart and with all thy soule and with all thy might And these wordes
Contentions of the Iewes with the Apostles 550. Contention about iustification before the Apostles 594. Conuersion of Paule whye it is so dyligently descrybed 399. The hystorie of Paules conuersion Pag. 857. Conuersion what effect it bringeth Pag. 625. Conuersion hath hir begynning of God. 786. Conuersion cōsisteth in three points Pag. 625. The maner of true conuersion 787. An example of true conuersion Pag. 375. The duetyes of those that are conuerted 787. Corinthe what manner of Citie it was 677. Cornelius compared with the souldiours of our dayes 427. Cornelius obedience 431. Cornelius calling 428. Corne throwne into the Sea. 885. Corporall absence of Christ hindereth not the faythfull 124. Corporall presence of Christ is none vpon the earth 38. Corporall presence of Christ wrongfullye maynteyned in the supper confuted by arguments 38. No corporall presence of Christ vppon earth after his ascention ibidē No neede of Christes corporall presence vpon earth 8. They that defende the corporall presence of Christ in the supper denie the veritie of his body 11. Correction in religion is necessarye  Corruption of our nature 531. Man is subiect to corruption 541. Corpses why they were washed in tymes passed  Counsell of the Priestes Scribes Pag. 794. An example of an antichristian counsell 796. The counsels decree agaynst the Apostles 206. Counsell gathered in the holy ghost Pag. 598. A Paterne and fourme of a lawfull counsell 250. Counselles of the Pope descrybed Pag. 196. Counsell called to wythstande the Apostles 249. The question asked in the Priestes counsell 198. What the Popes counsels are 794. Ministers must not bee commytted to antichristian counsels 778.779 How Papistes deale with the faythfull in their counsels 598. Counsell howe to make an vnitie betweene the Iewes and Gentiles 601. Counsell of the elders discussed 771. The ende of mannes counsell is not happie 771.772 The counselles of God are daungerous to search 555. The counselles of God can not bee hindered by mannes deuise 251. The counsels of men agaynst Christ are but vayne 204. The counsell of the souldyours to kyll the prysoners 886. Couetousnesse pulleth the mynde from God. 631. Couetousnesse commonlye maketh men the enimies of truth 631. Couetousnesse in Ministers is to be condempned 756. Paule disswadeth from couetousnesse by his owne example ibidem Couetousnesse in the Church is a great euill 804. Couetousnesse howe hurtefull it is Pag. 631.632 Howe couetousnesse robbeth God of his honor 370. Cowardly feare 25. C ante R. Craft and subtiltie in Steuens accusers 289.291 Craft of the enimies of truth  Craft of Sathan 588. Creple or lame man heareth the gosple and beleeueth 565. Creple from his mothers wombe healed through the power of God. Pag. 151. Creple miraculously healed 566. Creples state most miserable 565. Crosse must Christians beare after Christes example 206. The crosse and slaunderous death is no token of Gods wrath 490. The crosse is not one of the least notes of Christs church 415. The crosses standarde is the tryumph of the faythfull 253.254 The crosse must not offend vs. 647. C ante V. Curious and vnprofitable questions 27.28 Curiositie a great euill 27. Custome of GOD in punishing of sinners 59. Custome must gyue place to y word of God. 442. D. D ante A. DAmascus delyuereth Paule out of daunger 411. Day of refreshing 174. Day of restitution 175. What is the great day of the Lorde Pag. 97. Dauyd prophecied of Christ bicause he was a Prophet 121. Dauid reported to haue fulfilled all the wyll of God in what sence Pag. 529. Dauids authoritie among the Iewes Pag. 121. Dauids prophecie touching Christs ascention declared 125. Dauids prophecie touching Christs resurrection declared 123. Dauids prophecie concerning christ Pag. 122. Dauid praysed 529. Dauids sinnes reprooued by the worde of God. 129. Dauids persecutions are figures of Christes persecutions 59. D ante E. In what state the dead are 541. Deacons openly elected 66. Deacons of the Church dyd sometime Minister 286. Deacons who ought to bee what maner of men 278. Deacons vppon what occasion they were ordeyned 274. Deacons howe they were chosen at the begynning 66.67 c. Deacons of the church 280. Deacons instituted in the Primitiue churches haue three commodities Pag. 283. Death is not the destruction of the fleshe and body 116.117 Death of Christ was voluntarie Pag. 380. Death is a rest or quiet 117. Death hath no power vpō the soule Pag. 116. Death is an enterance into the kingdome of heauen 355.356 Death is a ioyfull thyng 116. Decins after he had shed the bloude of the Martyrs dyed in a barbarous Country with hys Sonne where his body could not be found to be buried 301. Decree of the Synode apostolike declared 608. Decree renewed for the not preaching of Christ. ibidem Deceyuers vse to chalenge godlye honor 570.571 Degrees of dignitie among christians are not abolished 292. Deliuerie out of Egypt cyted by Paule 525. The delyuered must ascrybe the glorie vnto God. 496. The delyuered out of one trouble must prepare them to an other Pag. 810. The duetie of the delyuered out of daunger and trouble 167. Death of the godly expressed by this worde sleeping 355. Death is but a sleepe 356. Death is a passage into heauen ibidē The causes of Christes death 108. The effect of Christes death 111. Death of Christ is included in hys resurrection 64. Death is to be considered 541.746 Death and the Deuill conquered by Christ. 381. The rest after death is grounded vpon hope 117.118 Death must not be procured 638. Death of Christ must not offend vs. Pag. 535. Death must not offende vs. 381. Deade Corpses must bee decentlye buryed 358. Deade men canonized deface the merite of Christ. 359. Deuill what hee maye doe by Gods permission but not of hys owne absolute power 364. Deuils notable pollicie 809. D ante I. Diana called Multiniamia or the nourisher of all thyngs 722. Dianas Image come downe from heauen 726. Difference betwene Saule and Dauyd 529. Difference of the olde and newe Testament 95. Difference betweene Christ and ministers 22. Difference betweene the doctrine of Iohn and Christ. 698. Difference betweene the godlye and vngodly 494. Dignitie of the Ministerie of the church 623. Dignitie of all men is one before God. 601. Dyligence of Herode in watchyng Peter 490. Dioclosian Maximinian and Galerius persecuting the Church are destroyed of God. 301. Disobedience layde to the Apostles charge 256. Disobedience reprehended 878. Disobedience punished 875. Discipline in the Church taught by the Apostles 3. Discipline in the church necessarie Pag. 150. Discipline at the Table 883. Disciples of Christ comforted by aungels 41. Disciples after hys ascension desyre styll his bodily presence 38. Disciples reprehended of the Aungels 38. Disciple what the name teacheth vs. Pag. 419. Disciples at Ierusalem afrayde of Paule 412. Dissention workers 588. Dissentiōs no cause why we should doubt of our saluation 588.589 Dissention in religion must not offende vs. 592.593 Dissention betweene Paule Barnabas 612. D
deserue wel of mens saluacion must bee defended 607. Famine and persecucion vse to come togither 487. Familie well instructed how commodiouse it is 431. Familie brought vp in the feare of God. 427. Faith of Christ no cause of calamities 101.102 Faith must not be dissembled 385. Faith is the gift of God. 566. Faith beloÌ„geth to the elect only 553. Faith is the meane wherby we take holde of saluation 168. Faith thinketh not baptisme in vain or vnprofitable 384. Faith and religion must not bee iudged according to the successe it hath in this world 385. Faith commeth by hearing 565. Faith in Christ is the thing of most auncientie 896. Faith onely in Christ saued the Gentiles 3. Faith diuersly tryed 879 Faith must not be iudged according to the numbre of followers 51. Fayth is not ydle 419. Faith letteth not but that we muste pray 47. Faith of Paule 823. True fayth beleueth aswel the lyfe of the body as of the solue 12. Faith of the fathers is most auncieÌ„t Pag. 852. Fayth ouercommeth the world 142. Fayth of the olde and new Testament both one 597 Faith which waye it is truly defended 854 Fayth must not bee iudged of according to the auctoritie of men 43. Faith of what certaintie and antiquitie it is 183. 122. The chiefe articles of the Christian fayth 105.108.111 The whole summe of the Christian fayth 823. Fayth must be learned confyrmed of Paule 816. Faithes effect taught by the example of the Apostles 42. An example of Faithe and charitie Pag. 679. Faith and the Gospells fruites 823. Faithes fruites 169 Faithes frutte and operation 640. Fayth how certayne and of what auctoritie it is 122. Faythes propertie 138.889 A great argument of fayth 881. Fayth to iustifie taught by the Prophets 459 Faythes nature 138. Faithes dignitie 538 Faythes obedience strength and efficacie 42.320 Faithes woorke paciently to suffer discipline 529. Fayth in Moses singuler 334 Fayth wyll not lye hydden 384 Faythes state in this world 853 Faythes force declared by the example of Abraham 296.297 Fayth can not be separated from charitie 641. Faithe getteth saluacion proued by Steuen 296. Fayth onely is sufficient to mans saluation 3. Fayth of gods people tryed by him Pag. 557. Faythe and constancie of his people how god doth exercise 623. Faith only whether it iustifieth men or whether righteousnes of the law be necessary 589 Fayth taketh holde of the forgiuenes of sinnes 458. Fayth taketh holde of gods promises 879. Faythfull mynde heareth the worde of God willingly 700.701 Faythful prayer of what power and efficacie it is 637. Faythful haue god to reuenge theyr cause 489 Faithfull are chosen in Christe thorough the mere â—auour of GOD. Pag. 29 Faythfull what they abyde in this world 800 Faythfull sometyme erre 462 Faythfull what they seeke in Christ. Pag. 26.27 Faythfull dye happely in euery place and they dye not in misery that dye banished out of theyr Countrye Pag. 313 Faythfulls exercises 461 Faythful in lytle safetie in this world Pag. 212 Faythfulls estate on earthe 299 Faythfulls persecutours Christes persecutours 789 Faythfulls surest marke is the faithfull keeping of the Apostles doctrine 139 Faythfull in daunger too bee layde wayte for of theyr own household Pag. 56 Faythfulls true marke is mutuall loue and agreement 223 Faythfulls condicion or propertie Pag. 298 Faythe of the Fathers of the olde Testament and oures proued all one 597 Faythfull are not destitute of gyftes of the holy ghoste 134 Faythfull haue the effect of goddes holy Spirit among them indifferently 96 Faythfull what they are called in Scripture 148 Faythfulls smal nombre must offend no man. 50 F ante E Feastes instituted of God and why Pag. 75 Feare what it comprehendeth in it Pag. 4â—6 Feare of the wicked is preposterous Pag. 475 Feare the worste Counseller that is Pag. 401 Feare forbydden 681 Felix what he was 814 Felix and Dâ—usolla heare Paule Pag. 828 Felix the husbande of three queenes Pag. 815 Festus a president of suche as the woorde of God with a prophane mynde 865 Festus cause that Paule is herde with attencion 846 Festus beareth Paul wytnes that he is innocent 842 Festus admitteth Paules appeale though vnwillingly 839 Festus oracion to Agrippa touching Paule 841 Festus iniquitie and vnrighteousnes Pag. 837 F ante L Flesh of Christ taken vp into Heauen is a pledge that ours shall go thether also 36 Flesh and bloud in what sence it can not inherite the kingdome of Heauen 38 F ante R Frutes of sainct Paules Doctrine Pag. 649 Frute of fayth is Ioy of the conscience 387 Frute of Apostolike study 618 Frutes of true godlynes 147.148 F ante Y Fylthy communicacion what a sinne it is 84 Fylthines or whoredome with Idolles 335 G ante A GAlerius ende a persecutour of the Church 301 Gamalils counsel 264 G ante E Gentiles called 424 Gentiles fyrst called in Cornelius Pag. 425 Generatione how it is taken in the Scriptures 381 G ante L Glory of Christ what it is 381 Glory gotten by auÌ„cestrie but a vain thing 307 Glorie in tytles and successione but a vanitie 606 Glorying in the Gospell and woorde of God but vaine oneles in deede we followe that is prescribed therby 350 To glorifie the woord of God what it is 555 G ante O GOD of Abraham Isaac and Iacob and of the Fathers 163 God the auctour and fountayne of all goodnes 575 God aduaunceth abiect and despised persons to honour 330 GOD warneth vs of daungers and giueth vs Counsell in tyme. Pag. 872 God prouideth for his Church by his prophetes 483 God â—ustifieth vs of fauour through fayth in Christ 594 God may bee better knowen by his woorkemanshippe of the worlde then by Images 671 God scattereth the Councells of his enemies and defendeth his seruants 246 God defendeth his seruauntes in the myddle of wolues 142 God mixeth aduersitie with prosperitie 316 God punisheth no person but fyrste he conuicteth him of his sinne and maketh him vnderstande the cause of his punishment 236 God is not worshipped with sacrifyces 667 God muste not be tempted 236 GOD neglecteth not a mans state though he seeme to forgette him Pag. 807 GOD hath no respect of persons Pag. 446 God can be expressed by no Image Pag. 672 God is the maker and gouernour of all things 573 God of the Fathers 826 God in what sence he is the God of Abraham Isaac and Iacob Pag. 327 God muste be inuocated in Christe Pag. 103 God helpeth his people beyonde all theyr expectacion 316 God resisteth them that withstande the Doctrine that hee reuealeth Pag. 805 God saueth his people euen in the pyt of destruction 527 God deliuereth the Apostles callinge vppon him 637 God helpeth such as laboure faythfully 561 God comforteth his people 688 God delyuereth his people being in daunger 860 God knoweth his seruaunts and defendeth them in the mydle of the wycked proued by Examples Pag. 17 God neglecteth not those that are his Pag. 873 God
much vppon but study to please God onely 818 Mannes power is nothing agaynst God. 875 Manne must haue a regarde of hys dignitie 481 Mannes corruption may be knowen by the faultines in the Sainctes Pag. 26 Menne of three sortes burningâ— in hatred agaynst the truth 208 Mannes infirmitie set forth in the example of Ananias 402 Mannes redemption figured 566 Mannes traditions can not saue vs. Pag. 353 Mannes counsell or deuyse can not quayle Christes kingdome 30 Mannes traditions and godly intentions are daungerous to bee thrust into the Church 21 Mannes origene and beginning teacheth vs to worshippe one God. Pag. 358 Manne for hys behoofe may eate all meates created of God. 406 Mannes naturall dulnes 437 Menne of base degree and rascalles called in this world embrace and receyue the Gospel 624 Menne are all sinners 543 Manne destitute of the knowledge of God soone corrupted 837 Maynteyners of free will confuted Pag. 790 Maynteyners of Popish merites coÌ„futed 428 Manaes a noble man and a Courtier 509 Manasses a wicked Idolater 340 Mary the moother of Christe committed to the tuicion of Iohn Pag. 46 Mary the virgin mother of Chryste Pag. ibidem Mariages with the wicked prosper euill 828 Maryners vnbeleefe and falsehoode Pag. 880 Martyres punishmentes muste bee weighed by Sainct Steuens Example 351 Mathew had a wyfe as appeareth by the house hee kept 45 Matthias chosen to bee an Apostle Pag. 72 Matthie the Apostle hys election Pag. 66 Matthie chosen into the rowme of Iudas 44 Matthias auctoritie of vocation 58 M ante E Meanes ordeyned of God must not bee rashly neglected 814 Meane and indifferent things when they cease to be indifferent 616 Meanes lawfully vsed 882 Meanes vnlawfull must none bee vsed to come by commoditie 870 Meates choyse or difference 434 and 435 Mercie of God towarde Synners Pag. 790 Mercy in what sence it is vsed of S. Paule 540 Merites of men how muche is to bee attributed to them 429 M ante I Ministery of Christe comprehended in two wordes 6 Ministers are not polluted by mariage 765 Ministers to be taken into the church what manner of men they shoulde bee 63 Ministery outward is profitable too be duely administred 399 Ministery of the woorde to bee profitable proued by Examples Pag. 400 Ministery Ecclesiasticall commended 429 Ministery Ecclesiasticalles partes Pag. 279 Ministery Ecclesiasticalles reason Pag. 508 Ministeries dignitie 179 Minister of Christes woorde be hee neuer so sclender and base must not bee contempned 397 Minister of the Churche muste bee apt and fit to teache 63.64 Minister of the Church muste haue a sounde and sure knowledge of Christ. 64 Ministers ought to bee suche as are lyke too perseuer and contyneue Pag. ibid. Minister what thinges is requisite for him ibid. Ministers are ordeyned of GOD. Pag. 750 Ministers must bee desirous of humilitie and agreement 91 Ministers where they must preache Christ his name 403 Ministers of the Church are a benefite of God. 49 Ministers of Christ must bee at vnitie 147 Ministers of the Church are Apostles 70 Ministers of the Churche muste bee admitted to the ouersight of ecclesiasticall goods ibid. Ministers of the Church muste not bee money gatherers 756 Ministers of the Churche whether they may take stypend and wages Pag. 679 Ministers muste further and procure the Saluation of all menne Pag. 740 Ministers of the Gospell muste obeye Goâ—des commaundementes Pag. 19 Ministers must bee lawfully elected Pag. 66 Ministers must be referred and leaft vnto God. 68 Ministers of the Gospell are neyther robbers of goods honor nor blasphemers 727 Ministers what armour they muste do on agaynst the assaultes of this world 211 Ministers haue neede of Gods holy spirit 19 Ministers dutie consisteth chiefly in teaching 64 Ministers vnmeete muste not beâ—â—â—ken into the Church 〈…〉 Ministers 〈…〉 tyll they 〈◊〉 lawfully called 58 Ministers who bee lawfull and who vnlawfull 510 Ministers muste speake and not holde their peace 683 Ministers must not ouer hastely forsake the Church 683 Ministers muste doo their dutie although they profit lyttle 746 Ministers howe they are not culpable of other meâ—nes faultes Pag. 682 Ministers must fight but with scriptures 703 Ministers must be from the crime of sedition 825 Ministers muste haue knowledge in Gods will that will teache other the same 794 Ministers must haue an earnest care to their churches 150 Ministers muste haue a speciall care for their owne Nacion and Country after the Apostle Paules ensample 795 Ministers maye sometymes secke to escape by flying 411 Ministers are not blameable for beating downe superstitioÌ„ and aâ—â—iance in woorkes 896 Ministers must praye for the saluation of the people 793 Ministers what they must teache Pag. 794 Ministers howe vehemently they must rebuke those that deface the glory of God by seeking filthy lucre 373 Ministers muste not seditiously disturbe euerye common weales Pag. 823 Ministers must be stout yet gentle to be spoken too 405 Ministers admonished of their dutie by Paules example 402 Ministers are men and therfore subiect to mans infirmitie 55 Ministers must reproue as well secrete as manifest faultes committed agaynst the truth 230 Ministers faithfull haue diuerse and sundry chaunces folowing them as may be seene in Paule 410. Ministers at variaunce must not offend vs. 612.613 Ministers in the Churche that haue bene couetouse what they haue don Pag. 7â—6 Ministers true praise what it is 474 Ministers described that are false ibideÌ„ Ministers lawfully called a behofefull thing 753. Ministers of the church whence they haue their auctoritie 330. Ministers of the woorde must paint out false teachers in theyr colours and note them by theyr names 136 Ministers muste accuse notorious wyckednes with bold speech 109 Ministers faults must make no man 〈◊〉 bâ—cke 55. Ministers ought lawâ—â—lly to be called 789 Ministers of the woord must bee zelous 375. Ministers how much we are bounde vnto them 895 Ministers may lawfully declare vnto theyr churches what the enemies entend against Christ and his flock Pag. 215. Ministers haue neede of good bringing vp 14. Ministers muste boldly rebuke men Pag. 204. Ministers must be innocent harmeles 838. Ministers must be kindly and thankfully vsed 441. Minisâ—ers must not be so cleued vnto that if god take theÌ„ away we must thinke religion shall quayle 387. Ministers how they should be ordeyned 282. Ministers must haue a regarde who heareth them 678 Miracle of the Apostles 239. Miracle of the lame man healed 565. Miracle of the tounges what it ment Pag. 80. Miracle of the redde Sea. 332. Miracles of the Apostles were the woorkes of Christ. 161 Miracles of Christ and the Apostles were perfect 155. Miracles why Christ wrought 157. Miracles of Moses in Egypte 517. New miracles must not be deuised Pag. 563. Miracles of Moses in the wildernes Pag. 332. Miracles done by Philip. 361. Miracles repugnant to gods woord no miracles 563 Miracles which be true 139. Miracles taught by the Apostles do serue for two endes the cause efficient of
the Apostles touching Christes kingdom on earth Pag. 24 Question of the priestes in the councell at Ierusalem 198 R ante E. REdemption in Christe belongeth to all men 78 RedemptioÌ„ of maÌ„ how it was made 455 Regarde muste bee had more of the church theÌ„ of priuate matters 611 Reformation how it may truely bee made 3 Reformacion may haue errours and whereof they spring ibid. Refutacion of such obiections as the people of Lystra might haue made against the Apostles 573 Religion without knowledge of god is nothing 665 Religion standeth not in outward ceremonies but in faith wherby we take hold of the grace of god 313 ReligioÌ„ corrupted must be abolished and true planted 572 Religion may be found in souldiours Pag. 432 Religion is not subiect to councelles Pag. 818 Religion must not be estemed after the multitude auctoritie of men ibi Religion dependeth not on mannes Iudgement 47 Religion beloÌ„geth to god alone 767 Religion is certen and not to bee suspected of obscuritie 838 Religion must not bee iudged by the successe falling out therof 268 Religion can not man rightly walke in except hee be guyded by the spirit of God. 339 Religion muste the Magistrate haue care of 690 Religions shewing vs any other saluatioÌ„ then in Christ ar al false 202 Reliques of Christ and of the faythfull what they are 422 Remission of sinnes is the benefyte of gods grace onely 303 Remission of sinnes in the name of Christ. 458 Remission of sinnes is gyuen vs in Christ. 543 Repentance of the wicked 642 Repentance muste bee vrged by feare of the latter day 674 Repentance must be done as god appointed by his woorde and not after our brayne 788 Repentance after transgression openeth the way to saluation 131 Repentaunce what it is ibid. RepeÌ„tance wherof it consisteth ibid. Repentance and forgyuenes of sinne preached in Christes name seemeth a thing intollerable to the worlde Pag. 270 Repentaunce cause efficient in man what it is 259 Repentance in hir partes 131 Repentaunce howe God gyueth it Pag. 472 Reprehensions without Christs spirit are cold 680 Reprobates can not heare the worde of Christ. 548 Reprobates manners and condicions and how they must bee dealt with Pag. 710 Resurrection of Christe defended Pag. 536 Resurrection of Christ is the foundacion of fayth and of doctrine Apostolike 12 Resurrection of Christ a thing moste approued ibid. Resurrection of Christ why it was so diligently confirmed 11 ResurrectioÌ„ of christ the accomplishment of our redemption 65 Resurrection of Christ why it is confirmed with so many and so sounde argumentes 111 Resurrection declareth the glory of the children of God. 540 Resurrection of the dead ought not to bee thought incredible 854 Resurrection of the dead is vniuersall 823 Resurrection proueth the certayntie and maiestie of Christes kingdome Pag. 11 ResurrectioÌ„ of al other articles most repeated of the Apostles 223 Resurrection of Christ diligently defended 12 ResurrectioÌ„ of the body what ample fruite it hath in it 118 Resurrection scoffers what we maye iudge of them 13 Resurrection scorners take away all fayth and the misteries of mennes saluation 13.14 Resurrections vse and meditacion Pag. 14 Resurrection preached what it comprehendeth in it 65 Resurrection is certayne 117 Resurrection goeth before lyfe euerlasting 118.119 ResurrectioÌ„ of Christ ouercommeth sinne and death and restoreth saluacion vnto man. 12 ResurrectioÌ„ proueth Iesus to be the Messias 1â—3 R ante I Rites of the primitiue Churche in choosing of Priestes 584 Rites and order of the Lordes Supper must not be altered 140 Riches of the wycked are accursed Pag. ibid. Riche mennes dutie 891 R ante O Romayne church iustely forsaken of Christian men 797 Romaine Church woorshippers are vnwoorthy to bee accompted of the Church 188 Romish Prelates may lawfully bee spoken agaynst 293 Romes destruction and misery 60 Romanistes say the church of Rome can not erre 281 Romaine Antichrist must bee reprehended for the merchandize hee vseth in religion 372 Romaine brethren go to meete Paul. Pag. 894 Romaines diligence in administring of Iustice. 870 Romaine Bishoppes presumptuousnes reprehended 335 Romaine Bishops pryde 468 Romaine Bishoppes Supremacie ridiculous 417 S ante A SAbboth keepinge and breakynge Pag. 733.734 Sabbothes must bee reuerentlye kept 521 Sabbothes how they should bee obserued and kept holy 647 Sabboth obseruances and comming to the church 521 Sacramentall speech 304.791 Sacramentes instituted of god must not be contempned 291 Sacramentes are â—eales of Goddes promises and benefites 23 Sacramentall wordes and misteries how they ought to bee considered Pag. 304.305 Sacrament despisers 463 Sacrament despisers are destitute of fayth 385 Sacramentes and the gifts of health are giuen vs by inuocation of gods name 791 Sacramentes haue their efficacie not of the woordes of consecration but bicause of Christes institution 23 Sacramentes truly vsed in the church Pag. 348.366 Sacramentes and doctrine must goe togyther 451 Sacramentes haue not grace tyed oâ— bound to them 366 Sacrifice of Christe pourgeth oure sinnes 455 Sacrifices of Christians 667 Sacrifices how they are called purging sinnes 304.305 Sadduceyes doctrine and religion what it was 191.803 Saluation the free gift of God must be obteyned by prayer 102 Saluation dependeth vpon the meere grace and fauour of God. 133 Saluation consisteth in inuocation Pag. 102 Saluation in Christ onely 202 Saluation belongeth to the Gentyls aswell as the Iewes 423 Saluation hangeth vpon Gods prouidence 585 Saluation in our selues 578 Saluation and preseruation both of men and common weales dependeth on God. 529 Saluation by what order we maye attaine to it 393 Saluation and redemption of man confirmed with an oth 123 Saluation pardon for sinners 170 To be a disciple of Christ is the first steppe to saluation 419 Saluation by Goddes commaundement caried to the Gentiles 508 Saluation more plainely declared in the new testament than in the olde Pag. 93 Saluation is giuen to men in none other than in Christ. 897 Saluation by what meanes it is hindred and stopped 181 Saluation of others we must reioyce in 475 Samaria conuerted 362 Samaritanes giue eare to Christ and beleeue in him onely 393 Samaritanes embrace the Gospell Pag. 362 Samaritans obedience 365 Saintes and holy men haue neede to be strengthned 895 Saintes trustinesse in defending of Christ. 531 Saintes are ignorant in many things Pag. 446 Saintes how they alleadge their innocencie in priuate causes 799 Saintes how we must iudge of them Pag. 409 Saintes are subiect to mocions and affections 613 Saintes giue all glorie vnto Christ. Pag. 160 Saintes worship whereof it sprong Pag. 157 Saintes of all ages wherin they hoped 823 Saintes singuler workes must bee ascrybed to God as to the authour of them 613 Saintes flightes what they are 307 Saintes zeale and condicion 579 Saintes slippes and falles proue our corruption 25.26 Saintes patience is no dastardlinesse Pag. 481 Saintes labours are not in vaine Pag. 696 Saintes estate in this worlde 796 Saintes vertue is to obeye and beeleue God. 113
none at all or at leastwise might seeme obscure and vncertaine Beside this there is one other thing very profitable and necessary to be knowne that is to say what maner of countinaunce the Primatiue Church had which was founded by the Apostles according to the which the Church in all ages ought to be refourmed when any errors or abuses shall happen Touching which thing as all men dispute therof in these daies so shall a man finde very fewe which wil take the straight way opened by the Apostles to amende the same Wherby it commeth to passe that we put newe errors in the place of olde driue away olde superstitions with new as pieuish noysome as the olde Whereas if we would obserue the thinges written by Luke wee should haue a certaine an infallible rule aswell of doctrine as ceremonies which the Apostles left vnto the church They taught one Iesus Christ to be the onely Auctor of our saluation and that men which by nature are sinners and in daunger of damnation are by no other meanes iustified saued than by faith in Iesus Christ. Yea this booke aboundeth with most notable examples wherewith the principall and chiefe article of our christian fayth as I sayd eare whyle is warranted and confirmed against all the cauillations of Sophisters and Phariseis For what other did euer the Apostles require of the vncleane Gentiles and straungers from the common weale of the people of God but to leaue their olde superstition and to beleeue in Christ Did they not preache saluation and forgiuenesse of sinnes to them turning from their open ydolatrie Did they not most stoutely stande against those blinde Bayardes which would burthen the Gentiles with the woorks of the lawe as though Christ had not beene of power to saue but those which prepared themselues to him by the deedes of the Lawe Wherfore if the faith in Iesus Christ was once sufficient for the Gentiles and they not to be charged with the workes and ceremonies of the lawe published by God I pray you what shall let why the same faith and beliefe shal not suffise vs in these daies Or shall we say that the traditions of men are more profitable and necessary to the attaynement of Iustification and saluation than they which God once ordayned to remayne till the time of correction As touching ceremonies outwarde rytes the Apostles thought it vnlawfull to charge the Churches with any thing vpon their priuate authoritie Baptisme the order wherof they receyued of Christ the Lorde they haue most sincerely deliuered The vse and maner of the Lordes Supper as Christ did institute it they thought good to retayne In other matters of the Church this was their chiefe care to haue a Discipline wherewith Christ woulde the naughtye disposed to be kept vnder and that the poore shoulde be honestly prouided for whose case and condicion the Lorde did vouchsafe so earnestlye to commende vnto vs The thinges which besides these now a dayes vnder the name of the Apostles and Canons of the Apostles are obtruded wee can not acknowledge for Apostolyke neyther can any good man blame vs therefore forasmuch as Luke maketh no mention of them whose diligence and labour the holy Ghost thought good to vse in writing the Sermons and Actes of the Apostles Surely I will neuer thinke the holye Ghost eyther so vnwyse as to take a negligent wryter of so high matters or else so forgetfull as to let passe any of those things the knowledge and obseruation whereof was so necessarie in hys Church I would speake of euery thing more at large but that they recourse in the treatise of the Hystorie where they will be more commodiously handled Let it suffise for this time to haue shewed the great vtilitie of this booke in that it ministreth to vs a true and an infallible rule of reforming the Church which except they obserue which will be called and counted reformers they may well reioyce in their reformations in the iudgement of the fleshe but they shall neuer giue vs Churches that any man but meanely trayned in the holy Scriptures shall acknowledge in all pointes for sincere and true Apostolike Churches Howbeit this booke sheweth vs not only a forme paterne of the Church of Christ but also it plainely teacheth vs what the state and condicion of the Church is here in earth which to know is both profitable and necessarie aswell for doctrine and information as also for the comfort that thereby commeth vnto vs For we shal see the Apostles in euery part of the world finde it true that Christ foreshewed touching their Crosse and afflictions For God would not so worke by them as that the things both supersticiously and wickedly maintayned in the worlde till that daye shoulde yeelde of their owne accorde to their preaching but he would invre them with labours and contentions And in euery place there were founde that woulde withstande theyr doctrine and those not of the rascall and common sorte but they which for their learning and godlynesse the worlde woondered at such as were the Scribes and Priestes amongst the Iewes and the Philosophers of the Gentyles Neyther was the matter decyded wyth wordes For so great was the authoritie of the enimies of the truth that the Magistrates tooke their partes so that they were fayne to pleade their cause before them and to contrarie their commaundements with hazarde of their lyfe Thus being banished their natiue Countrie they felt the smart of exyle they were in perill by sea and lande they laye bounde in Prisons euerye man hated them and rayled vpon them and finallye they ended their charge of preaching the Gospell with their death and bloudsheading These thinges if wee consider wee shall perceyue what we haue to hope for nowe a dayes neyther shall wee be offended eyther wyth the authoritie or power of men striuing against the Gospell wyth such rage and furie as they did And on the other side the loyaltie and truth of Christ shall marueylously comforte vs whom the Apostles founde so true in his promyses For he promised the ayde of his holy Spirite present counsell in aduersitie and his safegard and defence against all men All which he so perfourmed that they hauing the vpper hande despite of the world and Prince therof obtained their purpose and were able with good successe to perfourme their vocation Let no man therefore feare the threates of tyraunts in these daies let no man be afrayde of Sathans enterpryses let no man be abasshed at the stormes tempestes of this worlde For Christ liueth still and the truth of his promyses is infallible which as they once were made to his Apostles euen so they are continued to all men which beleeue in Christ according to their doctrine And surely if there were no other vtilitie of this booke but this one there is no man but seeth how necessary the knowledge therof is in these dayes where wee see euery where such
the lyfe he that beleeueth in mee though he were dead yet shall hee lyue and euery one that lyueth and beleeueth in mee shall not dye for euer What needeth many woordes There is none other cause of our beliefe in Christ but for that God promiseth vs euery where in him the life both of body and soule But who would beleeue to finde life in him which was not able to restore him selfe to lyfe againe Therefore least wee beyng offended at Christes death should doubte in his promises he was reuiued againe the thyrde day after his death and being raysed againe in his true body declared that he had power and authoritie to rayse againe our bodies likewise For he that beyng truely dead and buried touchyng his manhoode coulde rayse himself againe shall he not now much more being aliue and in his kingdome be able to restore our bodies from death to lyfe againe Hereunto belonge other promises of Christ prouyng his resurrection For he sayth Where I am there shall my mynister be And in an other place I will come againe and take you to my selfe that where I am there may you be also Againe Father those that thou hast gyuen to mee I will that where I am they shall be with mee that they may see my glory And what else could these fayre promises declare vnto vs but death vnlesse Christ being risen againe from death liued nowe in Heauen For thus we must of necessitie conclude where Christ is there must also his ministers be which beleeue in him but Christ being dead and buried remayned in death Ergo his ministers also remayne in death Now Christes resurrection doth moste stronglye confute this so desperate an argument and teacheth vs to reason agaynst the threates of death and terrour of Hell on this sorte Where Christ is there must also his mynisters be But Christ is risen from death ascended into Heauen and sitteth on the right hande of God the father Ergo The mynisters of Christ shall ryse from death and shall with Christ theyr king raigne in Heauen for euer Which thinges if the faithfull deepely consider in theyr mindes they shall straight way being boldened with this confidence be able to triumph ouer death and all theyr enimies and say with Paule the Apostle Death where is thy stinge Hell where is thy victory If God be with vs who can be agaynst vs For they are fully perswaded that neyther death nor lyfe can seperate them from the loue of God which is in Christ Iesus our Lorde Besides this death which is the reward and punishment of sinne could by no other meanes be conquered but by his resurrection For as longe as death helde them that were departed thys life hir power strength could neuer seeme subdued And it behooued that death should be subdued to set mankinde at libertie and to deliuer him from sinne For who could be certayne of remission of his sinnes and reconciliation with God the father as long as death raigned which God in his wrath appointed for the punishment of sinne It was therefore necessary that Iesus Christ should take away the yoke of sinne and rise againe from death that it might appeare howe death was subdued that sinne the sting of death was taken away and saluation restored to mankinde againe Therefore it was not without a cause that Christ thought it good to haue the truth of his Resurrection with so euident argumentes to be confirmed This is the chiefe cause that the auncient Prophetes mooued with the spirite of Christ prophecied the same aswell otherwheres as in the Psalme xvj and in Esay liij is to be seene Surely wee learne that this was the chiefe hope and greatest article of confession and beliefe wherby the true Catholikes woorshippers of God were alwaies knowne tried as may appeare by thexample of Iob. For when he was accused by his importunate friendes of breach of faith and religion he prooued him selfe this way onely to be faultlesse for that he firmely beleeued the roote and foundation of religion I know saith he that my redeemer lyueth and that I shall ryse out of the earth in the last day and shall be couered agayne with my skinne and shall see God in my fleshe and I my selfe shall beholde him not with other but with the same eyes This hope is layde vp for me in my bosome â–ª This place teacheth vs what wee should iudge of those mockers which Hystories mention to haue bene in all Ages and the Apostles foreshewed should raigne in the later age And now a dayes we may euery where here the prophane and wicked voices of such as thinke themselues iolly companions and pleasantly conceyted when they can with scurrilitie scoffe and deride that which we holde and beleeue of the last commyng of Christ and of the resurrection of the bodye But they can by no argument more euidently prooue themselues voyde of all religion than by this For in this Article all the pointes of our beliefe and religion so agree that who so denieth this taketh away at once all the beliefe and mysteries of mans saluation Wee gather this sense out of Paules woordes which writyng against such among the Corinthians as denied the resurrection amongst other thinges saith If Christ be preached how that he rose from the dead how say some among you that there is no resurrection of the dead If there be no rysing againe of the dead then is Christ not rysen againe If Christ be not rysen againe then our preachyng is in vayne and your fayth is also in vaine and you remayne in your sinnes Therfore they that are fallen a sleepe in Christ are perished If in this lyfe onely wee beleeue on Christ then are wee of all men most miserable c. Therefore such wicked scoffers must be put away from vs and haue no place permitted to them in well ordered common weales For what will they leaue vnassayde which will go about so boldely to ouerthrowe the foundation of our health and as it were with one blowe cut of the heade of all faith and religion as much as in them lieth Let vs learne to haue a right thought and cogitation of the resurrection that the same may serue both to gouerne our life and to comfort vs For this is a most effectuall preseruatiue against the intisements of flesh the world oftentimes to call to remembrance set before our eyes the shew and counterfaite of the last iudgement set out to vs in the scripture Againe there can happen no greater comfort to man than while he is in this body to thinke of the ioyes of heauen which he shall enioy in the resurrection of the dead Notwithstanding he is now depressed with infinite greefes cares and sorrowes Uerily Paule exhorteth the Christians one to comforte an other with such things as are written in Scripture touching this article It remaineth that we speake of that other thing
through the power of the holy ghost the affections be bridled that would carye them awry Or what safetye can there be of publike weales which are not led with the spirite of God but with fleshly wisedome Whereas it is manifest that all good successe and felicitie dependeth of God Salomon the wysest of all men well marked this thing who hauing choyse giuen him of God to aske those thinges that are in greatest price amongest men despising all other craued of God the spirite of wisedome and of that true wisedome which he describeth in his booke of Prouerbes whose beginning and roote is the feare of the Lorde And woulde to God they woulde often remember this that are Rulers in the Church and in the common weale For the same woulde both kindle in them an ardent desire to prayer and godlynesse and woulde make them more listen to the worde of God wherevpon coulde not but ensue a true and perfite safetie of the people committed to their charge But before we depart from this place two things remayne to be discussed which may profitably be gathered of the promise of the holye ghost made to the Apostles For first it hereby appereth that the holy ghost was the auctor of the Apostles doctrine and therefore the same ought to be esteemed as proceeding from God and not from man For where they tooke vppon them to preach after they had receyued the holye ghost which according to Christes promise taught them all truth surely all their teaching must be referred to the same spirite So wee must holde the dignitie and authortie thereof as great as Christ maketh it which sending forth his Disciples to preach sayth He that heareth you heareth me and he that despiseth you despiseth me With the which argument Paule seemeth to be encouraged to say If an Angell from heauen teache you anye other Gospell beside that which wee haue preached let him be accursed For how great soeuer the maiestie and the glory of Angels is yet if the same be compared with the holy ghost by whom they were created it is of no value We haue therfore in this place what to aunswere to them which hearing vs reiect and condemne the traditions of men crye out that the Apostles were men likewise and thinke hereby to prooue that eyther the Apostles doctrine must likewyse be reiected or else some place is left in the church for mans traditions And in deede we are not ignorant that the Apostles were men But bicause they spake not as men nor in their teaching declared not the cogitations of men but according as the holy ghost inspired their harts shewed the mysteries of saluation and of the kingdome of heauen therfore their opinions by no meanes must be reckoned amongst the traditions of men Secondly this place teacheth vs that nothing ought to be taught and preached in the Church but that that is deliuered by the holy ghost For the Church is the house of God in which the onely voyce of the goodman of the house is to be hearde and according to his prescript all things ought to be ordered And as the Bryde obeyeth the onely voyce of the Brydegrome and is not iudged chaste if she giue eare to the entysements or promises of shamelesse suters so where the sonne of God hath espoused to himselfe the congregation of the faithfull washed with his owne bloud and hath made vs partakers of all his goodes whch is the proper ende of mariage we may not follow any other voyce than that whereby Christ the Bridegrome calleth vs vnto him Further for that Christ hath made vs the sheepe of his pasture and hath redeemed vs with the losse of his owne bloude it behooueth vs to follow his voyce and not to harken to the voyce of any straunger or hyreling Neyther is their opinion to be receiued which thinke it an errour worthye of pardon to chaunge and alter somewhat in the doctrine of faith and saluation so that in all things God onely might be worshipped For to graunt that such haue a zeale of God yet bicause they want the knowledge of the truth they can no more please God than did the Iewes in time past which being inflamed with the zeale of God went about to establishe their owne righteousnesse and reiected that righteousnesse which God offreth vs in his sonne to be imbraced by faith And surely if our zeale had bene sufficient in so weighty a matter it had bene but vaine for the Apostles to haue looked for the sending of the holye ghost why did they not therfore steppe forth to preache and according to the godlye intent of their minde teach the people what they thought belonged to the honor of God and glory of Christ But Christes commaundement stopped them who as he elsewhere appointed them to preach the things he taught them so without the conduct of the holye ghost he will they shall not take vppon them to preach least that being beguiled with the counsell of mans wisedome or seduced by corrupt affections of the flesh they should swarue from the right way And we reade that the olde Prophets were bounde by the same commaundement also in whome the Apostle plainely testifieth that the spirite of Christ did speake It is sayde to Hieremie Behold I haue put my words in thy mouth And God sayth to Ezechiel Thou shalt heare woordes from my mouth and shalt warne them from me Therefore it is a wicked and monstrous temeritie of some men which thinke they haue authoritie to coyne newe articles of the faith and to thrust into the Church traditions inuented by mans brayne And who I praye you woulde thinke him a faithfull friende of the Bridegroomes which woulde not feare to intice and inuegle the Bryde to his lure and purpose Let them therefore which teach in the Church receyue all their doctrine at the mouth of god He speaketh vnto vs in the Scriptures by his holye spirite Let them therefore reade them and they shall not erre But let vs returne to Christes wordes from whence we digressed For he going about to render a cause of his commaundement sayth Of whom you haue hearde of mee For Iohn truely baptised with water but you shall be baptised with the holy ghost after not many dayes These words haue a confirmation of promise and consolation very necessary For as there were diuers other things which might make the Apostles carefull in the consideration of their office so there was no little cause to feare them least some incommoditie might arise of the stay and tariaunce of the holy ghost Therefore to take awaye all feare hee repeateth his promises not in the same words that are in the Euangelists but with such as might bring to their remembrance Iohn the Baptistes saying touching this matter which was verye needefull to be done by reason of the great authoritie that Iohn had amongst all men Neyther ought it to seeme an absurde thing
in their mother tongue Acheldama that is to say the bloudy fielde SAint LVKE hitherto hath declared what the Apostles did in their owne priuate case after Christ departed from the earth attributing to them true obedience vnitie of mindes and continuance in prayer And these verily are wholesome exercises wherewith we must prepare our selues duely to receyue the holye ghost who entreth not into a frowarde soule and whome the worlde cannot receyue but contemneth and derideth such cogitations and studies Nowe in this place he beginneth to declare what the Apostles first did how they settled themselues to the publike ministery of the Church which was committed vnto them And this was the substitution of Matthye in the place of Iudas the traytour and reprobate For where Christ would haue the Apostles to be twelue in number whom hee ordayned to be Iudges of the twelue Trybes of Israel it was requisite the same number should be fulfilled least the falshoode of Iudas should any way hinder the ordinaunce of Christ. In the meane season the example of the Apostles admonisheth vs that the chiefe care of the Church ought to be in prouiding to haue fitte meete ministers For how shal they beleeue in him sayth Paule of whom they haue not hearde howe shall they heare without a Preacher howe shall they preach except they be sent And the same Apostle in another place sayth that himselfe Apollo and Cephas were the ministers of God by whome the Corinthians beleeued For although it belonge onely to God to giue fayth and hee worketh the same in the mindes of men by the vertue of his holy spirite for which cause the worshippers of Christ are called by the Prophet the taught of God yet for our sakes he witteth safe to vse the outwarde ministerie of the worde the vse and dignitie whereof must be defended and retayned in the Church Which thing is the cause why the Prophetes account fitte teachers among the chiefe benefites of God and Christ teacheth his Apostles to praye vnto God to sende worthy and faithfull workmen into his vineyarde And Paule in another place sheweth the maiesty and great care of Christ for his Church by this one argument chiefly that he sendeth from high giftes of his holy spirite and giueth some Apostles some Prophetes some Euaungelists some Pastors and teachers to the increase of the Saintes in the woorke of administration and to the building vp of his bodye They ought well to remember this that take vppon them in these dayes authoritie ouer the Church of Christ whether they be Bishops or secular Magistrates that they fayle not in this most necessary poynt to see to the Church but that they order euery thing in such sort that they maye leaue to their posteritie presidents of sounde and true doctrine Whervnto chiefly belongeth the appointing of schooles and bringing vp of youth which the Prophetes in the olde Testament had a great care of and after that the Christian Emperours likewyse Which things whosoeuer eyther through negligence or wasting of the Church goodes consume they ought to be taken for the greatest enimies of the Church and shall one daye buy such their heynous offences full deere at Christes hande But to addresse vs to the declaration of this present place Luke with great diligence rehearseth this hystorie declaring how the chiefe vse thereof is for vs to learne by example of the Apostles what to obserue and followe in choosing and appoynting ministers of the Church He beginneth with the description of the Church that was at that time In those dayes sayth he when they being gathered togither with one accorde looked for the comming of the holy ghost Peter stoode vp in the midst of the Disciples and proposed a matter which indifferently appertained to them all The number of them that beleeued when they were rehearsed by name was about an hundred and twentie Here both the small number of beleeuers in the Primitiue Church and Peter the Apostle are diligently to be considered For touching the number of them that professed Christ I thinke there is no man but marueyleth that there was no more founde in so famous and populous a Citie that professed and followed christ For what had Christ left vnassayde in that Citie For to omit the teaching aduertisements exhortation of the Prophets if a man consider but the things done in that Citie from the time that Christ came among them he shall perceyue an incredible hardnesse of heart and frowardnesse in that nation Iohn the Baptist went before Christ by reason of the plainnesse of his doctrine and straightnesse of his lyfe had bene able to haue mooued anye kinde of men But howe smally he profited the proofe very well declared Then by and by vpon followed Christ who to his doctrine which he framed and prepaced all maner of wayes to winne them with added myracles of such force and efficacie that they were able to make the verye enimies to confesse the truth Uerily Nicodemus confessed that no man but he that was sent of God coulde doe such things as they sawe him doe euery daye And manye openlye sayde Shall Christ when hee commeth worke more myracles than this man hath done I let passe the signes and woonders which partlye went before Christes death and partly followed which were able to mollifie the harts of the most cruell souldiers And yet after all these thinges there are no more but sixe score persons reckened among all that beleeued by Lukes testimonie who was a most faithfull and true witnesse In this appeareth the great power of Iesus Christ which of this smal remnant as the Prophets afore times tolde was able to multiplie and encrease his Church that in fewe yeares it was spred ouer all the worlde Wee maye learne also the vntowardnesse of mans nature and acknowledge almost an incurable naughtinesse in him and not to be offended though we see but fewe in these dayes that beleeue the doctrine of the Gospell For this did Esaias long ago foresee therfore minding to preach of the redemption that should be made by Christ crieth out who hath beleeued our preaching to whom is the arme of the Lorde declared And Christ speaking to his flocke sayth feare not little flocke for it hath pleased my father to giue you a kingdome And himselfe speaking of the last times declareth that such shall be the fashion and condicion of the worlde when he commeth that he shall finde no faith or truth vpon the earth Therfore great is the errour of those which iudge of faith and doctrine according to the multitude or fewnesse of them that followe it which is a common thing nowe a dayes For such was the state of the Church euen in the verye beginning that the smallest number embraced the doctrine of truth Noah only with his familie in that auncient worlde followed a diuers faith and religion from the residue of
all he sheweth whereof hee shoulde beare witnesse namely of his resurrection Which is not so to be vnderstanded as though the Apostles should preach of nothing else but Christs resurrection but he thought hereby to expresse the chiefe article wherin al the other be contayned yea which plainely teacheth whereto all the other are to be referred For verilye the preaching of his death is of necessitie included and ioyned to the resurrection For how shall he teach that Christ is risen from death which first teacheth not that he died But if any man will teach that Christ dyed he must first speake of that nature of Christ in the which he was able to dye He must teache therefore that the sonne of God which is of one euerlastingnesse substance with the father at the tyme appoynted tooke mans nature in the virgins wombe in the which after many and diuers troubles of this life at length he suffred bitter death vpon the aultar of the Crosse. Therefore he that will be a Preacher and witnesse of the resurrection of Iesus Christ must omitte none of the things that went before the same But there is another cause also why Peter would make mention of the resurrection For this is the ende accomplishment of our redemption as Paule sheweth at large in the first Epistle to the Corinthians the .xv. Chapter For sinne is the sting power of death whervnto all men were subiect But that death is ouercome and vanquished the resurrection of Christ doth manifestly declare Wherefore sinne also by meanes whereof death had power ouer vs by the meryte of the same Christ must needes be taken awaye And if the guylt of sinne be taken awaye death spoyled and vnarmed then who seeth not how the Serpents heade is all to crushed and the tyranny of the Deuill vtterly subdued In deede he rageth yet and maketh an horrible adooe but Christian mindes are not afraide of his terrors For how shoulde he be able to hurt vs who hauing the dartes of sinne and death taken from him is all naked and of no force But this Christ hath taken away whyle he purged the sinnes of the worlde vppon the aultare of the Crosse and by his glorious resurrection hath killed the force of death Therefore syth Peter will haue him which must be taken into the number of the Apostles to be a witnesse of Christes resurrection he appoynteth him the same office that the residue had to whome it was sayde Go yee into all the worlde and preache the kingdome of God vnto all creatures Whosoeuer beleeueth and is baptized shall bee saued In the meane season they that in these dayes will be called and taken for successors of the Apostles are admonished of their dutie For although no man can require of them to be such witnesses as sawe Christes resurrection yet their office is truly and boldly to beare witnesse of Christ and of all those things that he aswell did as suffred for vs that all men may vnderstande howe the redemption and saluation of mankinde is contayned in Christ onely For whosoeuer will be taken for Apostolykes being puft vp onely with the bare name thereof and neyther can nor will preache they are not the right successors of the Apostles but foolishe Pastors such as are described in Zachary the .xj. Chapter And on them that sentence of Paule may truly be spoken Woe vnto mee if I preach not It is our partes to acknowledge the goodnesse of God which woulde haue his sonne to dye for our sinnes and to ryse agayne for our iustification and hath also gyuen vs most faythfull witnesses of Christes most profitable resurrection Let vs therefore beleeue their testimonye that being borne agayne of the seede of the immortall worde wee maye be made the heyres of God and coheyres with Iesus Christ to whome be blessing honour glorye and power for euer Amen The ninth Homelie THEN they appoynted two Ioseph which is called Barsabas whose surname was Iustus and Matthias And when they prayed they sayde Thou Lorde which knowest the hearts of all men shewe whether of these two thou hast chosen that he may take the roume of this ministration and Apostleship from which Iudas by transgression fell that he might go to his owne place And they gaue forth their lottes and the lotte fell on Matthias and hee was counted with the eleuen Apostles AS the Church hath great neede of Ministers of the Worde by whose meane it may be instructed and confirmed in the knowledge of God and mysteries of the true fayth so it behooueth that the same be duely truely chosen and ordayned that all men may perceyue they be chosen and appoynted of god Which thing was the cause that in the election of a newe Apostle to be put in the roume of Iudas the primitiue Church proceeded with so great circumspection deliberation And the holy ghost would haue all this hystory diligently described for that a sure rule and president might be left to them that came after whereby to order the election of their Ministers The first thing herein to be obserued is that S. Peter referreth all the matter to the congregation to be discussed by their whole consent and counsell We are taught hereby that nothing ought to be appointed or decreed in the Church by any one mans priuate authoritie For where the Church is as Paule sayth Gods building and Gods husbandry yea the housholde and familye of God. No man must take vpon him so much authoritie as to thinke he hath power giuen him to prescrybe any thing of his owne heade And although the rashnesse of some go so farre yet he shall little profite amongst the true sheepe of Christ which vse to harken and follow the voyce of Christ onely But let vs returne to the narration of the hystory begoon by Luke who hauing recited Peters oration now rehearseth the election of the new Apostle which we must diligently expende in euerye poynt First he sheweth that two be openly named and set in the sight of the whole congregation Then with godly and deuout prayer they commit the election it selfe vnto God whose will and pleasure they seeke to enquire by religious lottes Then they appoynted twoo sayth he Ioseph which was called Barsabas whose surname was Iustus and Matthias Although the order howe this was done is not expressed yet it is likely it was done by common consent of all the congregation For where Peter referred the matter to the whole Church he coulde not pretermit the iudgement of the Church It seemeth therefore euerye mans sentence was asked and that they named all those to the Church whom they thought meetest for the office of an Apostle And here the Church at length agreed that eyther Ioseph or Matthy should be chosen to that roume as men who excelled the others in all kinde of vertues And both of them vndoubtedlye was such that whether had had the place the lot coulde not seeme
of that time drew neare when Christ appearing in the glorye of the father and pronouncing a finall sentence vpon all flesh shoulde appoint a full and absolute blisse to his faythfull deuoyde of all sorrowes daungers and griefes which they shoulde enioy both in body and soule It behooued therefore that this troublesome state of the worlde which shoulde alwayes remaine after the birth of Christe and after he had fulfilled the worke of our redemption should be thus diligently described least any man after this great promise of the holye ghost and fauour of God shoulde promise himselfe to haue all thinges in this worlde in peace and safetie with which error we reade the Chiliastes in times past were bewitched And there want not in these dayes which hope for an vniuersall and stable peace and tranquillitie ofall things vnder Christ which bicause they see not as yet come to passe they beginne to suspect all that is written of our faith and religion They draw the cause of their errour out of the Prophetes descriptions of the kingdome of Christe such as both otherwheres and also in Esay xj and lxv Chapters are extant But there are other places of Scripture which ought to haue bene ioyned with them where wee are ab undantlye taught that we ought to looke for no such thing in this worlde For Dauid sayeth Christ shall reigne in the middest of his enimies And Christe denyeth that his kingdome is of this worlde Hee euerye where admonisheth his children of the crosse and bitter afflictions which he would haue them prepared for In the worlde sayth he you shall haue tribulation They are therfore ridiculous in very deede which contrarye to Christes saying promise as well others as themselues ease peace and tranquillitie in this world And yet we denie not the things that are read in the Prophetes touching a peaceable state of Christes kingdome But we vnderstande them partlye of the tranquillitie of the minde and of the spirituall ioye of the faithfull and partly of the faithfull onely and of the conuersation and fellowship which they onely haue one with another For so they be truely at rest and certaine of their saluation and dwell safely among them who where before they might haue seemed Woolues and Lions being conuerted to Christ are become most meke sheepe and lambes And yet manye stryfes and afflictions they shall abide which as Christe plainly admonisheth vs shall be so much the more grieuous howe much nearer the vniuersall redemption of the godly approcheth which when he commeth shall be cleane dispatched But to come at length to the woordes of the Prophete two things in them seeme chiefly to be considered wherof one is the troublesome and vnhappie state of the worlde which he sayth should be after Christ his comming in the fleshe the other concerneth the causes of the euils and calamities which serue not a little aswell to comfort vs as to instruct vs. He describeth the state of the later dayes in these wordes I will shewe woonders in the heauens aboue and tokens in the earth beneath bloud and fire and the vapour of smoke The sunne shall be turned into darckenesse and the moone into bloude He maketh mention of straunge woonders which bicause they be tokens of things to come in considering of them we must also comprehende in our minde the calamities and miseries which they portende For it is not Gods propertie or custome to delude the mindes of men with vaine and ydle sights And Iesus Christ in the gospel repeating the same things maketh mention of afflictions also wherof these be signes and prognostications Ye shall saith he heare of warres and tidings of warres For nation shall rise against nation and Realme against Realme and there shall be pestilence and hunger and earthquakes in all places The Prophet proponeth diuers kinds of woonders to make vs the more attent He saith there shall be woonders in heauen in the number whereof blasing starres firebrands flashings of light flying Dragons long starres like swordes and dartes and what so euer such like maye be accounted which although the Astrologers number amongst the things proceeding of natural causes yet this place sufficiently teacheth vs that they be signes and tokens of calamities to followe Furthermore he sayeth there shall be also signes vpon the earth amongst the which earthquakes ought to haue the first place whereby it is manifest great alterations of things haue many times bene portended Herevnto appertaine the straunge inundations and ouerflowings of waters monstrous births of children the vncouth voice of beasts springs of waters running with bloude the straunge fruites of trees and plantes with infinite others lyke examples whereof we haue both in hystories and daily experience But the Prophete returning agayne to heauen maketh peculiar mention of the sunne and moone whose brightnesse he sayth shall be obscured with horrible darknesse and the terrible sight of bloude The meaning of all which is that in the later daye such shall bee the countenaunce of the worlde that whither soeuer wee turne our eyes there shall appeare the horrible signes of Gods wrath and his iudgements euen in those creatures the vse whereof hath bene chiefly to sette forth the goodnesse of God and to comfort man amongest which we take the sunne and moone to be the chiefe Moreouer if we compare the things here spoken with hystories we shall see that all these things in sundry ages haue many wayes bene fulfilled But what neede we runne to hystories where in our owne dayes we haue seene many examples hereof and may euery day still see newe What age euer was there since the beginning of the worlde wherein so many blasing starres haue bene seene as hath appeared within these .xxxiij. yeres I speake not of speares swoords darts horses sights of men yea armed hostes Lyons and many other which hauing bene seene in the Clowdes haue feared the mindes of the lookers on Who knoweth not of the â—arthquakes and horrible inundations of waters The monstrous birth both of men and beastes brought forth within the space of this .xxx. yeares no man can easilye number Bloude hath sproong out of the earth and runne not in so fewe places as one We haue seene in the eares of corne marueylous and straunge sights The bearded grapes and clusters hauing tuftes of heare growing out of them haue vpbraided the Germaines with their drunkennesse as it were men strong to drinke wine as the Prophet sayth Here we must learne the continuall vsage of God which neuer punisheth man before he giue warning thereof by woonders and that their seeing of these woonders should not be in vaine he ioyneth most times his worde to the same For where he woulde haue men to be saued he doth nothing as the Prophete sayth except hee reueale his secretes before vnto his seruauntes the prophetes This may be prooued by the examples of all ages from the first beginning of the worlde
of the resurrection he more fully setteth forth the same going on speaking still vnder the person of christ For he saith Bicause thou wilt not leaue my soule in hell neyther wilt thou suffer thine holye one to see corruption Thou hast shewed me the wayes of lyfe thou shalt make me full of ioy with thy countenance There be in these words diuers things which are to be vnderstāded of Christ only as Peter teacheth in the things folowing Yet bicause the certaintie of our resurrection dependeth vpon Christes resurrection whome Paule for that cause calleth the first fruites of them that sleepe the fruites and effects of all those things that came to passe in Christs resurrection appertaine also to vs Therefore it shall be profitable for vs diligentlye to consider the things here sayde For as they set forth the resurrection of Christ so they teach vs wherein to hope and paint out the order and maner of our resurrection with that true felicitie which followeth the same First he sayth Thou shalt not leaue my soule in hell The Hebrues take this worde Inferi which we englishe hell sometime for the sepulchre or graue sometime for the deade and buried in which sense the brethren of Ioseph saye Thy seruauntes shall bring the graye heade of our father with sorow ad infernum siue inferos that is to say to the graue The sense therfore of Christes words is that the soule of Christ should not tary long separated from the bodye in the place where the soules of the blessed be but should returne shortly to the body againe Manye haue vnderstoode these wordes of the discention of Christ into hell which we professe among the articles of our faith whose iudgement me thinketh ought not altogither to be reiected Great disputation hereabout hath bene kept among the auncient writers And in our dayes haue certaine phreneticke persons starte forth which haue sayde that the soule of Christ hath suffered in hell the tormentes of the damned But Christe himselfe confuteth them whiche a little before he died sayde vnto the theefe This daye thou shalt be with mee in Paradyse Besides being ready to giue vp the ghost hee sendeth not his soule to hell but commendeth it into the handes of his father Furthermore it is manifest that he offered himselfe vpon the aultar of the Crosse for the sinnes of all the worlde and did there fully accomplish the businesse of our saluation so that he truely sayde It is done or finished Therefore it must not be suffred that any shall say Christes soule suffered any thing after it departed out of his body It was heauy and sadde and felt the terrours of death at mount Oliuete as he himselfe confesseth It seemed also to haue felt the angrye countenaunce and wrath of his father in punishing sinne when he sayde vpon the crosse My God my God why haste thou forsaken me But bicause his death and passion was sufficient to purge our sinnes it is a very absurde and vnchristian point to adde anye thing else thereto Therefore Christes descending into hell may plainely be vnderstanded if we saye eyther that he truely died or that the merite of his death extended vnto them also which died before him from the beginning of the worlde as Peter in another place seemeth to meane saying that Christ preached vnto the deade which were in prison This serued bothe to the greater comfort of those which beleeued the promises made of him and increased the paines and sorrowes of the reprobate which wickedlye contemned them In the meane season the vtilitie and profit of the things here spoken is deriued vnto vs also For as Christes soule was not forsaken so our soules be in the protection and hande of God and shall retourne to our bodies againe in the later day Secondly therefore he addeth Neyther wilt-thou suffer thine holy one to see corruption This after a sort perteyneth to the exposition of the first member In the meane season as he spake of the soule so he sheweth what shall become of the body He sayth it shall not see corruption whiche afterwarde at large he declareth to be vnderstanded of Christes body onlye And surely it is plaine that all our bodies are subiect to corruption for the saying of God must of necessitie be fulfilled Thou art dust and into dust thou shalt returne againe Neyther doth the arte and industrie of man any thing preuayle going about to conserue the bodies of great men with sweete odours spicery and perfumes But Christes bodye bicause it was raysed againe the thirde daye coulde not see corruption much lesse be corrupted but rose againe a glorious body and voyde of all corruption Here is the resurrection of our bodies proued For although our bodies corrupt moulder to dust yet by the power of Christ when the last day commeth they shall be restored againe as we haue heretofore declared For our mortall bodies as Paule sayth must become lyke vnto Christes glorified bodye Neyther shall it be impossible for him to raise our bodies from the dust which made man at the beginning of claye yea all this great frame of the worlde of nothing They maye here also be confuted which saye Christes body in the resurrection was vanished awaye and had not the true properties of a body such as is to be felt and handled to be conteyned in a place to moue from place to place c. For if he sawe no corruption howe coulde he lose those things without the which a verye body cannot consist Thirdly he sayth Thou hast shewed mee the wayes of life that is thou hast brought me into life And he speaketh of the heauenlye and eternall life which only is worthye so to be called Ergo life euerlasting followeth after resurrection which life euen as Christ had so shall we haue the same in him This is well to be obserued where it is sayde the waye of life is shewed to christ Adam by sinne deserued death and the doore of Paradise after he was driuen out God fensed and garded with a sworde of fire least he shoulde returne thither and eate of the tree of life God signified hereby that men of their owne strength and power could not enter into life But in Christ the waye of life was set open againe that euen as by one man sinne entred into the worlde and through sinne death so by Christ only righteousnesse and life shoulde be restored againe Therefore the Apostle speaking of Christ sayth that the life appeared to vs. And Christ euerye where is called the breade of life the light and the waye of lyfe and the resurrection and the lyfe This commoditie therefore which the resurrection of Christ hath gotten vs is verye singular bicause we shall be raysed to an heauenly and an eternall life not to an earthly and mortall such as we nowe liue which may be trulyer called a death than a life The meane hereto
regarded For that duiers signes and woonders aswell true as false be wrought amongest men we are taught by the holye Scriptures They are called true myracles when that thing is truly done that is sayd to be done and which beareth witnesse to the doctrine of truth such as were sometimes the myraculous workes of the Apostles done by Christes institution They are called false which deceyue vs by some lying shew as Charmers and Iuglers vse or which call men from God and from the faith and doctrine of the truth Such as sometimes Iannes and Iambres shewed before Pharao And such as are ascribed to Antichrist and to the deceyuers in the later dayes And God suffreth them otherwhiles to be done in the sight of his people that in the elect he may trye the constancie of their faith as Moses testifyeth Deut. 13. and in the reprobate he maye exercise the seueritie of his iudgement bicause through the efficacie of errour as Paule sayeth they are seduced which woulde not admit the loue of the truth Therefore myracles are neu er so to be taken that we must cleaâ—e onelye to them or to their doctrine that worke them but we must examine them after the rule of Gods worde that in those which beare witnesse to the truth and teach vs to trust in god we may acknowledge God to be the author and reiect all other as false by whose baytes Satan vseth to lye in wayte against our faith and saluation If this thing be not obserued we shall through our owne default be deceyued not onely by false myracles but also by true whereof God is the author whyle we heeding the persons regarde not the ende wherfore they are done Whereof this place giueth vs an euident example and another hereafter is written of the people of Lystra which tooke occasion to commit ydolatrie of a myracle done by Paule as in his place shall appeare But let vs consider Peter which of the peoples amazednesse taketh occasion to preach Thinke you he abuseth the ignoraunce and errour of the people Goeth he about by this meane to get himselfe and his fellowes authoritie which he might easily haue done No verily Naye he beginneth to preach Christ and defendeth his honour and glorye There are fower members or principall pointes of his sermon First he correcteth the ignorance of the people sheweth them that there is nothing here done through â—he power and vertue or holynesse of men Secondly he declareth God to be the author of the myracle who hath wrought the same by his sonne where he also admonisheth them of their heynous offence committed against the sonne of god Thirdly he requireth of them repentaunce Last of all bicause the Christian religion did seeme to repugne with Moses and the Prophets he teacheth them that they did set forth Christ and that they must of necessitie beleeue Christ vnlesse they will seeme grieuouslye to offende against Moses and the Prophetes And therewithall he also teacheth that Christ which was promised to the fathers belonged also to them least they should be drowned in dispaire through the conscience of their sinnes But at this present we will speake but of the first part onely purposing to intreate of the reast in theiâ— place and time First he goeth about to remooue ignorance and error out of their minds This is the right and most commodious waye of teaching the truth For mans propertie and condicion is like to the earth whereof he was made The earth yeeldeth thornes and bryers of it owne accorde neyther bringeth it forth good seede with any increase vnlesse it be diligently clensed and ridde of them So the minde of man corrupt with originall sinne bringeth forth errors of it selfe â–ª which except they be strongly repulsed it neyther can suffer the doctrine of truth nor receyue any fruite or commoditie thereby Wherefore the Lorde commaundeth the Prophete to breake downe and roote vp before he builde or set And Peter is not colde in this behalfe as though he â—hunned honour for ciuilitie and modestie sake as ambicious folke vse which hunt for glorye euen then when they feyne to be contemners thereof But framing his talke by an interrogatiue point maketh it the more vehement saying Ye men of Israell why marueyle yee at this or why looke you so on vs as though by our owne power and strength wee had made this man to go These wordes sauour of some reprehension I pray you sayth he what cause hath mooued you to conceyue such abashment of this myracle wheras not long sithens many such were wrought by Christ howe commeth it to passe you remember not them And then it should easily appeare who is the author of this Surely in vaine you looke vpon vs yea your errour is so great that it may not be winked at For our power or holinesse hath herein done nothing But it is anothers woorke who must haue all the prayse of that is done Let vs obserue in this place the modestye and truth of the Apostles whereby they so challenge vnto Christ all honor and glorie that they reserue nothing to themselfe of that is due to him This is the propertie of all the Saintes For they acknowledge Christes voyce saying by the Prophete I am the Lorde this is my name And my glorye will I giue to none other There are examples of this endeuour not only in this place but also otherwheares The Baptist when hee was asked whether hee were Messias the sauiour he giueth all that prayse to Christ onely whose forerunner onely he confesseth himselfe to be The same before his Disciples which of a carnall zeale enuied Christ testifyed that Christ was the bridegroome of the Church to whome all men must be brought and sheweth that all power and glorye was giuen vnto him from God the father and sendeth his Disciples vnto him And Paule had rather to be stoned than he woulde receyue any godly honor when they of Lystra offred it him of their owne free motion and will. Of this minde it is plaine also the Angels are For where Iohn being rauished with the excellencie of reuelations would haue worshipped an Aungell he sayde vnto him See thou doe it not for I am thy fellow seruant and of thy brethren the Prophetes and of them which keepe the wordes of the prophecie of this booke Worship thou God. Wherevpon Augustine in his .xlix. Epistle disputing of the honour due to God only writeth of the Aungels whom he calleth the spirituall creatures on this wise Howe much more godly it is and in subiection to God so muche lesse it doth vouchsafe it selfe of such honour as it knoweth belongeth but to God. And a little afterwarde comparing the euill aungels who sayth he ioy and are delighted in the errors of men with the good he addeth wherefore euen as wicked pryde whether it bee of men â–ª or of Spirites commaundeth or desireth these diuine honours to be
giuen vnto them so godly humilitie whether it be of men or of holy Aungels hath refused these thinges being offred them and sheweth to whome it is due Of these may be taken a sure rule wherby to iudge as well of all apparitions as doctrines For whosoeuer teacheth vs to trust in God and to serue him and to worship one God in Iesus Christ whether they be Aungels or men they ought to be taken for the holy ministers of God and we may safely beleeue them But whosoeuer teacheth vs to take the glorye of saluation from Christ and to conuey it to himselfe or to other creatures and seeketh health in mennes owne workes accursed be he yea if he were an aungell from heauen All apparitions of spirites counterfeyting the soules of men departed this life and teaching that they must be redeemed with sacrifices of Masse and such like workes are put to flight by this dart Likewise all false teachers which so abuse the simplicitie of men that they chalenge to themselfe the glory of redeeming and forgiuing of sinnes And Peter by his example condemneth the Romishe Antichristes which glory in the seate and succession of Peter of which number it is reported one sayd that there was nothing more profitable and plenteous than Christian religion For by it it came to passe that he and his like were Lordes of the world So the saying of one of them rashly vttered bewrayde the minde and opinion of them all We are also admonished by Peters wordes whome we should take for the author of all myracles Wherein men for the most part respect two things the power and holynesse of them by whose ministerie they are wrought But Peter teacheth vs that neyther of these is the cause efficient of these myracles in that he reprehendeth the Iewes bicause they thought so great a thing was wrought by the power and godlinesse of the Apostles And there want not reasons whereby to prooue Peters saying For they are called myracles that are wrought eyther against the course of nature or beside it But God only is the Lord of nature which hath giuen all power to Christ in heauen and in earth Wherfore it behooueth vs also to acknowledge him the author of all myracles For what can men doe against the order of nature which can doe nothing in the thinges wrought after the course of nature It is a naturall thing that by age mannes stature should encrease vntill he come to a iust measure and proportion and that when age commeth he shoulde waxe gray heared Now what man is there that by his carefulnesse and industry can adde one cubite to his stature or make one heare of his heade white or blacke No there is nothing here to be attributed to the holinesse of the person as though that were the chiefe cause of the myracle whereas we knowe there haue bene many holy men which coulde worke no myracles For myracles are woont to be wrought not for their sakes which doe them but most commonly for the saluation of other For the which cause God would many times vse the meane of wicked persons that nothing shoulde be attributed to the merites of men So we see Iudas numbred amongst them to whome Christ committed the preaching of the Gospell and gaue power to worke myracles And Christ sayth in an other place that many in the later day shall glory in their myracles whom he sayth he will not cast of for that they boast of a thing that is vntrue but bicause they be workers of wickednesse Therefore as myracles be not alwayes sure testimonies of the holynesse of men so neyther must they be ascribed to the holynesse of them that doe them For what can man doe contrary to nature which by reason of inwarde corruption is vnworthye of the naturall and daily benefites of God Therefore God onely is to be taken for the author of myracles of these I meane that serue for confirmation of our faith and saluation And he worketh these myracles not bicause we deserue them but for that he is carefull for our saluation For they are testimonies of the truth of his doctrine stirre vp mens mindes to the consideration of him That was also the meaning of them which were woont to be done about Saints tombes For the Lord by them ment to confirme their doctrine and to testifie their immortalitie and blisse which were cruelly tormented by the wicked persecutors of the faith that they which other wise shoulde be offended at their death might be comforted Let vs therefore hedge in and compasse all myracles with these limites that all the glory of them maye be ascribed to God alone Whosoeuer shall passe these boundes they shall eyther deceyue others being not aware with their myracles or else by others be deceyued themselues Let no man yet so take our saying as though we enuied the holye Saintes of God their honor and glory For we ascribe vnto them whatsoeuer the holy ghost in the Scriptures attributeth to them We acknowledge them while they were on the earth to haue bene singuler vesselles and instrumentes of Gods glorye and grace whose doctrine whosoeuer will be saued ought to holde with firme faith and to imitate the example of their life For we knowe that Christ hath sayde Hee that heareth you heareth me c. And we embrace this saying of Paule Be ye followers of me as I am of Christ. And nowe we beleeue they are in heauen taken from all the cares labours and griefes of this worlde as the holy men testifye of Abraham and the other Patriarches in the Prophete In the meane season whatsoeuer belongeth to the gouernaunce of this worlde and to the businesse of our redemption we teache it ought to be attributed to God through Iesus christ For as in the creation of this worlde he vsed the helpe and counsell of none other so will he that none other shall be partaker with him of the glory of our redemption Wherefore let vs thinke it vnlawfull to take any thing from him or to chalenge to our selfe or any other any maner of prayse therefore But let vs constantlye trust in him and cleaue onely to him by his beloued sonne Iesus Christ to whome be prayse honor glory and power for euer Amen The .xxij. Homelie THE God of Abraham and of Isaac and of Iacob the God of our fathers hath glorified his sonne Iesus whome yee deliuered and denied in the presence of Pylate when he had iudged him to be loosed But you denyed the holy and iust and desired a murtherer to be giuen you and killed the Lorde of lyfe whome God hath raysed from death of the which we are witnesses And his name through the fayth of his name hath made this man sounde And the fayth which is by him hath giuen to him this health in the presence of you all WE haue declared the first part of Peters sermon wherein he confuteth the ignorance
of the people and sheweth that the myracle done on the lame man was to be attributed neither to the power nor holynesse of men Nowe let vs see the seconde part wherein he maketh God the author of the myracle and teacheth them to haue a respecte vnto Christ Iesus in whose name it was done And bicause this is the chiefe poynt of all the sermon he handleth the same verye industriously and in apt order First he propoundeth the summe of the whole matter in fewe wordes Next he telleth them of their cruell wickednesse committed against the sonne of god Then at last returning to the purpose he declareth plainely all the whole meaning of the myracle The summe of all the matter is The God of Abraham Isaac and Iacob the God of our fathers hath glorified his sonne Iesus He comprehendeth in these wordes both how God is the author of the myracle and also howe the finall cause of the same was the glorifying of Iesus Christ the sonne of god And as at the first he shewed nothing was to be attributed to the power or holynesse of man so nowe he teacheth that all is to be referred to God the only author and to the glory or setting forth of his sonne Where we haue two things to obserue First howe in speaking of God he calleth him the God of Abraham Isaac and Iacob and to be short the God of the fathers which title or style God himselfe vseth often in the olde Testament And this is a great token of Gods loue whereby he declareth to vs his goodnesse The Princes of this worlde take to them names of the people and Nations that they haue vanquished and ouerrunne and thinke it a great glorye to be called Parthians Gothickes Almanickes Africanes and Numidians But what other thing doe men learne by these styles but that they haue destroyed this people and spoiled their countries with fire and sworde God dealeth farre otherwise which will be named after those men whome of fauour deseruing no such thing he hath bounde vnto him by an euerlasting couenant and of whome he looketh neyther for great spoyle nor any profyte but such as himselfe bringeth forth in them Yet Peter herein had respect to an higher matter and giueth those tytles to God which he thought were chiefely agreeing with the present matter in hande For first where he nameth the fathers he admonisheth them of the promises which God in times past made to the fathers concerning christ For to Abraham it was sayde I will be thy God and the God of thy seede after thee In thy seede shall all the Nations of the earth be blessed Which promise we reade was repeated afterwarde in Isaac and Iacob To speake nothing of Dauid and the Prophetes which are busilye occupied in setting forth the same promises It was profitable yea necessary that those promises shoulde be repeated bicause the Iewes a little before had denyed them all in the presence of Pylate saying they had nor looke for none other king but Caesar as hereafter we shall heare Therefore bicause they shoulde not thinke themselues vtterly fallen from the couenant and promises and premised to be past all hope of saluation Peter sheweth them that the same God liued and reigned yet still which in time past made the couenaunt with the fathers and had not forsaken Abraham Isaac and Iacob but euen as in the beginning so nowe also he woulde be called their God so that they woulde turne vnto him Furthermore to auoide the suspicion wherwith the Apostles were charged this title and style of God serued very much For many suspected that they preached a newe God a newe faith a new religion hitherto vnknowne to the fathers for the which cause many would not heare them many thought them worthy death according to the law of Moyses But Peter vsing this title of God so openly protesteth as it were that he acknowledgeth none other God than he which shewed himselfe in times past to the fathers nor preacheth none other faith or religion than that whereby the father 's pleased God and were saued To conclude he teacheth them what fathers the Iewes ought to marke and followe in faith and religion They gloried in certaine fathers of a later time such as after Moyses and the Prophetes came in and were the authors of manifolde superstition Whose traditions they obserued so straightly that they had rather breake the lawes of God than chaunge or leaue vndone any iote or poynt of them which thing Christ many times layde to their charge Neyther did any thing more set them against Christ and his Apostles than for that they did by their doctrine impugne the ordinances of the elders Therefore Peter maketh mention of Abraham Isaac and Iacob to declare that all fathers are not to be followed in religion For as God alone is the father of all men and Iesus Christ alone the maister of all men whom the father hath appointed to be the teacher of all the worlde so must we onely follow their steppes whose fayth and religion we knowe pleased God and of whose faith and integritie God doth vouchsafe to beare witnesse In the number of whome Abraham is the chiefe whome the Scripture therefore calleth a father of the beleeuing and of many Nations bicause as manye as embrace the faith of Iesus Christ which was imputed to him for righteousnesse appertaine vnto him Unto the same Abraham Christ beareth witnesse where he sayth he reioyced to see his daye and sayth as many as shall come from the East and West into the Church of God shall sit downe with him in the kingdome of heauen Hereof let the men of our age learne what vanitie it is to bragge of those younger sort of fathers which haue deuised or followed a newe trade of saluation besides christ Except we become the children of Abraham by faith in Christ we can be defended by no helpe or authoritie of others no though they were kings and Emperors Secondly let vs marke howe he sayth The God of our fathers glorified his sonne Iesus Yet he speaketh of the myracle done vpon the lame man the ende whereof he vttereth in these wordes we are here taught that the glorifying of Iesus Christ the sonne of God is the marke and ende of all the myracles of the new Testament wherevnto al they also which glorie in their myracles ought to haue respect The Euangelist by expresse wordes vttreth this ende saying Manye other signes did Iesus which are not written in this booke These are written that ye might beleue that Iesus is that Christ the sonne of God. And Christ himselfe speaking of the power of working myracles and of the iudgement giuen to him of his father teacheth this to be the ende therof that all men might honour the sonne as they honour the father And reasoning with his Disciples of Lazarus sickenesse he sayeth This infirmitie is not to death but for the
was the author of this myracle and to shew all the vse therof Yet first he preacheth the resurrection of Christ both for that the reason of our saluation purchased by Christ consisteth in it and also for that it commodiously doth away the offence or slaunder of the crosse You sayth he killed the authour of lyfe but God hath raysed him from death whereof wee are witnesses It was needefull that these things shoulde be ioyned to the premisses least anye man might thinke the wicked had ouer much power permitted them For these things teach that their crueltie and iniquitie coulde derogate nothing from Christ as who being raysed from death doth nowe liue and raigne in heauen Herof we may take a generall comfort For as the crueltie and tirannie of the Iewes could nothing hinder or let Christ so whosoeuer doth imitate the Iewes impietie and tirannie cannot hurt the members of christ In deede the Princes of the worlde ioyne togither and desire to ouerthrowe the kingdome of christ But the Lord from high laugheth at their deuises whose counsayle shall stande for euer Looke the Psalmes .ij. and .xxxiij. Let no man therefore be afrayde of men who though they rage neuer so much haue no power but on our goods and body which otherwise is mortall and shall perishe Yea neyther haue they power theron farther than God permitteth who hath all the heares of our heade numbred But the soule being out of all daunger and hazarde trusteth in Christ hir redeemer and shall neuer be deceyued of hir hope But let vs see how Peter setteth forth the order of the myracle His name through the faith of his name hath made this man whole whome you see and knowe It seemeth a darke kinde of speache except a man marke the order of the wordes And it deceyueth manye bicause they thinke nomen this worde name is put in the accusatiue case whereas all the order of construction plainly prooueth it to be the nominatiue Thus must it be set in order and construed The name of Iesus Christ hath strengthned and made whole this man whome ye see present and that through the beliefe which hee hath in the name of Christ. And for the more playne vnderstanding he addeth by waye of exposition The faith which is by him hath giuen to him this health in the presence of you all The sense of all togither is that Iesus Christ through his name that is by his vertue power and merite hath giuen helth and safetie to this lame man bicause he hath beleeued in him He repeateth the name of Christ and faith of Christ the oftner to the intent the glory of Christ might seeme the greater in setting forth whereof the Apostles thought they had neuer done ynough as appeareth euerye where in their writings and sermons These wordes surely are not lightlye to be passed ouer For where we sayde that in this lame man was set forth to vs a figure of all mankinde in the healing of him we may beholde all the order of our saluation Here therefore is declared who is the true author of our saluation then the meane whereby we receyue saluation and the ende wherevnto all these things serue and tende As concerning the author of saluation Peter alleageth the name of Iesus Christ whome a little before he called the author and Lorde of life That this worde name is taken for power rule or merite it is more euident than needeth with many wordes to be declared And where at first he excluded all power and holynesse of men from this businesse and nowe maketh mention of Christ onely by whose meane and power all this matter is brought to passe it easily appeareth that the origen and beginning of our saluation is to be referred to Christ only For by his merite we are deliuered from sinne and redeemed from death and the tirannie of the deuill And himselfe in the Prophete testifyeth there is none other redeemer but he only But we shall haue occasion to speake more hereof in the fourth Chapter where Peter testifieth there is none other name vnder heauen giuen vnto man by the which he may be saued c. Howbeit it is not ynoughe to knowe that all saluation is contayned in Christ vnlesse we vnderstande howe to attaine and take holde of the saluation in him But Peter sheweth that also where he sayeth this man was made sounde and whole by faith that is bicause of his fayth in the name of Iesus Christ. Againe The faith which is by him hath giuen to him this health Therefore we take holde of saluation by faith and beside fayth there is nothing in vs whereby to take holde of it bicause wee bee graffed in Christe none other waye than by fayth Hee that eateth my fleshe and drinketh my bloude dwelleth in mee and I in him For where he is departed from vs in bodye and dwelleth in vs by his Spirite and liueth and reygneth in vs by his Spirite it is onelye a worke of fayth whereby we apprehende him and the saluation in him For the which cause oftentimes fayth is sayd to saue and to iustifie So Christ sayth to the woman which was sicke of the bloudy fluxe Thy fayth hath made thee whole And he promiseth saluation to Marie Magdalen by the same wordes Christ onely in deede saueth and iustifyeth For in him is life and he is made vnto vs of God the father wisedome righteousnesse satisfaction sanctification and redemption But bicause faith grafteth vs in Christ and maketh vs partakers of the goodnesse that is in him therfore saluation and iustification is not without a cause attributed thereto Marke now the definition of faith which Peter compriseth in these wordes where he sayth The fayth of hys name and the fayth that is by him For by these wordes he declareth that he speaketh of such a faith as stayeth vpon Christ and which acknowledgeth and beleeueth Christ to be such an one as he is described in name to be The name of the sonne of God incarnate is Iesus Christ. He receyued the name of IESVS of the Aungell before he was borne but in his Circumcision he tooke it againe after the solemne vsage of the people of Iewes which signifyeth a sauiour or Redeemer as sayeth the Aungell Thou shalt call his name IESVS for he shall saue his people from their sinnes This worde Christ with the Latines is asmuch to saye as annoynted and signifyeth the maner of our saluation and redemption For Kings and Priests in the old time were annointed and for that cause were called Meschijm and Christi that is to saye annointed So it behooued the Sauiour that was promised shoulde be called bicause he is that true King whome God hath set ouer his holy hill of Sion and whose kingdome is stretched ouer all the world See the Psalmes ij lxxij Zach. 9. For he like a faithfull king hath deliuered his people from the tyrannye of the deuill he ruleth
that we be not afrayd with the power of our enimies when we see our selues to weake for them For this is not our fight but a battell taken in hande vnder Gods conduct who can most easilye subdue their force and attemptes Which thing Iohn teacheth vs when he sayth that he that is in vs is of more power than he that is in the worlde Last of all the faithfull expresse more euidently the effect and ende of these mischieuous attempts where they say They gathered themselues togyther to doe whatsoeuer thy hande and thy counsaile determined before to be done Howbeit the wicked consult not nor meete not togither to put Gods will and purpose in execution but they declare vnto vs how they are able to doe nothing but that which God hath decreed to haue done and that then they most further Gods purpose when they most studie to hinder it This shall appeare to be manifest if we consider what the Priestes of the Iewes dyd They woulde keepe Christ oute of his kingdome Therefore they mooued the Romane Presidents and communaltie against him and sâ—ynted not vntill they sawe him vpon the Crosse dead and buried But what other did they in all these things but helpe Christ being the Sauiour of the worlde according to the eternall purpose of his Father to enter into his kingdome And by the consideration hereof the Apostles remooue out of the way that blocke whereat such stumble as thinke the wicked are able to ouercome Christ by power and force Here serueth the vse of Gods singuler prouidence to make men vnderstande that the enterprises of the wycked can go no further nor doe no more than God hath appoynted Here haue we to obserue that they acknowledge in Gods prouidence not onely his prescience and foreknowledge but also his stable decree and hande whereby he doth execute at his pleasure that which he hath decreed that himselfe may be all in all And yet the wicked are not therfore excused bicause they respect not the decree and will of God but followe their owne corrupt affections as we haue alreadie many times declared And although the primitiue Church doth truely beleeue and professe the same yet she prayeth and with feruent sute beseecheth God of his succour and ayde Therefore the doctrine that submitteth all things and the successe of them vnto God taketh not praying away For God will be prayed to and inuocated And for this cause the godly vse it the more ardently for that they knowe all thinges are gouerned by his appoyntment For they doe that which he commaundeth and they search not ouer curiously after his secret counselles but permit the successe of all things vnto him whome they knowe to be faithfull who will not suffer vs to be tempted aboue our strength and bringeth all things to an happy ende for all them that loue him Nowe let vs see the thirde part of this prayer which contayneth the peticions of those thinges which they perceyued then they had most neede of The first of them is And now Lorde beholde their threatnings By this worde beholde they meane iudgement and punishment and it is as much to saye as if they should desyre God to reuenge theyr cause For who had more right to reuenge him than he for as much as agaynst him this warre was made as they had prooued by the wordes of the Psalme Thys is the peculiar vsage of the godly that when they perceyue they are hyndered in their vocation or not able to make their parte good to appeale vnto the iudgement of God as we see Dauid oftentymes dyd when Saule persecuted hym yet shall we neuer doe it wyth more affyaunce than when the glory of God by the wycked is openly impeached Thus Ezechias layde the blasphemous letter of the king of Assyria open before the Lorde and beseecheth hym that he wyll defende hys quarrell And it is no doubt but he heareth them which be carefull for the glorie of his name seeing he so mercyfully heareth the pryuate quarrels of those that be hys But to the ende they woulde not seeme so to commyt thys matter vnto God as to withdrawe themselues out of all daunger they beseeche God also to gyue them such grace that they maye speake and declare his worde boldely which thing chiefely is to be vnderstanded of the Apostles and other Ministers of the worde who vnlesse they be boldened and guyded wyth the spirite of God may easily be made afrayde with the threats and assaultes of the worlde to intermyt their office Which thing Paule after hys manifolde traueyles in the ministerie acknowledged and therefore thought good to be holpen wyth the publike prayers of the congregations that he might speake the worde of God freely and with open mouth Yet is thys also to be referred to euery singuler christian and it behooueth to pray for euery particuler person that they may confesse Christ boldely and stowtely before thys naughtie and adulterous worlde It is necessarie that we vnderstand how this boldenesse is gyuen vs of god For so shall we be prouoked to pray oftentymes for the increase of fayth crying with the Apostles Lorde increase our fayth Thirdly they require that the power of working myracles may be increased bycause God hath appoynted them as certayne publike seales and testimonials to the Apostles doctrine And they desyre the same may be done by the name of Christ to declare that theyr care is onely for Christes glorie In thys place there shyneth a marueylous stoutenesse and most ardent zeale towardes Christ in the primitiue Church They perceyued a little before that the mindes of the Iewes were incensed with the doctrine and myracles of the Apostles yet desyre they that the Apostles may haue more boldenesse graunted them and their giftes of myracles to be increased so little place doe they gyue to their enimies furie though but for a season which yet the men in our dayes wyll doer who thinke that to be the best trade of teaching that most pleaseth the professed enymies of truth and seeke nothing but ydlenesse and the peace of the worlde being little or nothing carefull for the increase of Christes kingdome These men thinke the Ministers are to feruent and manye tymes also those that be scarce luke warme which seemeth to me is the chiefe cause that Christes kingdome is so little inlarged amongst vs. To conclude Luke sheweth what effect ensued of their praying For God heard their prayers which was declared both by a sensible signe that is to saye by the moouing of the house which signified the presence of God and also by most wholesome effectes For they were filled with the holye ghost that is to say they perceyued an effectuall comfort of the holye ghost and courage giuen them where before this the feare of daunger did somewhat dismay them And they to whome the ministerie of the Gospell was committed preached the same with great constancie so that a
serue to commende and set forth the Gospell and sende men vnto Christ whom vaine superstition hath hitherto entangled in trifles of no profite Furthermore we may more firmely reason of Peters wordes which we heard in the thirde chapter There is more regarde with God of vertue and godlynesse than is of garmentes or of all mannes bodye yea the vertue and godlynesse of the Saints auayled nothing to the working of myracles Therfore much lesse ought they to be ascribed to their garmentes or to their bones We will adde to this argument how in an other place it is sayd that power went from Christ himselfe not from his cote But superstition will quickly fall if we consider the ende and marke wherto all myracles are to be referred and directed which is of two sortes First it behooued that by them the doctrine of the Apostles shoulde be confirmed as Christ himselfe teacheth Wherevpon we gather that he is to be beleeued and that nowe a dayes we neede no newe myracles For if the Ministers preache the doctrine of the Apostles that doctrine hath long sithence bene prooued and confirmed by miracles And if they teach a doctrine not agreable with that they ought not to be receyued though they worke neuer so many myracles forasmuch as myracles are permitted to false and Antichristian teachers to th ende the fayth of the elect maye appeare the more manifest and euident See Deuter. 13. Math. 24.2 Thess. 2. The other ende and vse of myracles is to teach the knowledge of Iesus Christ in whose name they were wrought by the Apostles and Apostolike men Diuers diseased with sicknesses and infirmities are in Christes name healed and with them some Demoniackes whome the naughtie spirite of Satan did haunt Therefore let vs acknowledge Iesus Christ to be hee which as sayeth the Prophete hath borne our diseases and infirmities and he that healeth not onely our bodies but also our soules For we being borne againe of his spirite and word receiue fresh strength so that we are able to do all things through his comfort He only deliuereth vs from the tyranny of Satan For he therfore came into the world as Iohn saith to destroy the workes of the Deuill And the first promise of saluation teacheth vs that through his power and merite the serpentes heade must be troden downe Which to be done alredy himselfe partly teacheth in the gospell and partly the myracles wrought in his name abundantly testifie And Luke sayth they were all healed in the name of Christ that were brought vnto the Apostles to be healed Wherevpon we gather that he is an vniuersall Sauiour who as he calleth all men vnto him that labour and are laden euen so he excludeth none that come vnto him He adioyneth to the Apostles myracles the publike exercise of the whole Church where he sayth they all continued with one accorde in Salomons porch Which is to be vnderstanded of their holy assemblies as appeareth by the ende of the seconde Chapter where there is mention made of houses in which they brake breade The Euangelist by this place meaneth none other thing but that the faythfull had a speciall care to come vnto the Church and there to be vnited togither not so much in bodies as in myndes by fayth and charitie Wherein they shewe vs an example of christian stoutnesse and constancie who being not ignorant of the threates and decrees of the Counsell woulde not yet for all that refrayne from commyng among the congregation Howbeit it woulde haue sufficed mannes wisedome to haue kept their fayth in their myndes and to haue commoned of Christ with their faythfull brethren wythin their priuate houses And now a dayes many excuse their dastardlynesse by these reasons wherby they account the confession of Christ amongest indifferent thinges and suffer Princes by their decrees and lawes to wring and wrest it from them yea it is thought a poynt of prudencie in tyme of daunger to dissemble our fayth to intermit comming to the Church and all Sacraments eyther vtterly not to meddle with articles in controuersie or else to make a shypmans hose of them or else wholye to denye the fayth But what yll ende the successes of this wisedome hath the Church findeth not without great griefe and the destruction of manye They doe muche better which haue learned of Christs wordes that confession can not be seperated from faith For with the heart we beleeue vnto righteousnesse but with the mouth confession is made vnto saluation And it is Christes saying Whosoeuer shall be ashamed of me and my wordes in this adulterous and sinfull generation of him also shall the sonne of man be ashamed when he commeth in the glory of his father with the holy Aungels Let vs consider that it is not without a cause that mention is so often made of comming to the Church For hereof we gather that the Church can by no meanes stande wythout these assemblies both bicause of publike prayers which Christ hath commended to vs not without a peculiar promyse and also to preuent false teachers whose propertie Paule wryteth is to go into houses and to bring into bondage women laden with sinne and all such as lye open to their craftynesse And that no man shoulde take occasion to trouble or breake so necessary an order Christ himselfe neuer shunned comming to the Church but taught therein openly and by that argument prooueth that he ought to be taken neyther for schismatike nor false teacher And for this cause it seemeth that the first beleeuers abhorred not the Iewes temple bicause they had no more commodious place in all the Citie The Anabaptistes are confuted by this example a fanaticall broode and kinde of seditious people which thinke it vnlawfull to come within our Churches and in our congregation and haue a great warynesse that they be not polluted with them where notwithstanding it seemeth to them but a trifle to make a schisme in the Church of Christ which is the most horrible and detestable crime that is But let vs returne to the discipline and exercises of the primitiue Church amongst which in the thirde place is conteined a certaine maiestie that made the enimies afrayde of them and all the people to reuerence them For Luke sayth Of other durst no man ioyne himselfe vnto them But the people magnified them Which is to be vnderstanded of those which were not vtterâ—y godlesse and voyde of all religion and yet were ledde with the carke and cares of the worlde and the fleshe For when they had seene the horrible and vnhappie ende of Ananias and Sapphira they were afrayde to ioine themselues to the company of those that punished hypocrisie so seuerely their consciences well knowing their owne imperfection Therfore the societie and company of the Church was from thence forth the purer into the which perhaps at the first many such as Ananias was had craftily crept in yet these men
is it seene in thys present Booke where in the report of the Apostles actes and description of the primitiue Church Luke alwayes ioyneth these two thinges togyther that is to say the successe of Christes kingdome and the furious rage of the vngodly against the same These thinges serue to the ende that we should neyther be offended at the Crosse and aduersitie whereof Christ so often tymes hath gyuen vs warning neyther hope for anye contynuall peace and tranquillitie of the Church in thys worlde but that we should euen then prepare our selues to the crosse when the Church seemeth to be most in safetie Wherevnto thys present hystorie is chiefely to be referred For Luke a little before setteth forth vnto vs a flowrishing state of the Church shewing vs what aâ—thoritie it grewe in and how it increased day by day in so much that the Citie of Ierusalem was nowe to little to conteyne the kingdome of Christ bicause it began to be caryed abroad among straunge Nations But among these so many and prosperous proceedings there foloweth a grieuous persecution and great daunger bicause Christ gaue his enimies such power that they layde handes on the Apostles and put them in prison thinking also to put them vnto death Yet these things serue more to comfort vs than to feare vs bicause the Lorde so presently helped the Apostles being in daunger for the glorie of his name But that we maye receaue the more vtilitie and profite hereby first we must consider the enimies of Christ and the Apostles Then howe the Lorde did elude and frustrate their enterprise And last of all we will declare what the Apostles did after they were delyuered from the perill they were in Luke wryteth diligently of the enimies and persecutours of the church and of their enterprises For he sayth the high priest rose vp agaynst the Apostles and not he alone but all his complyces and fellowes and they that were his nearest friendes and familiars and these sayth he were of the Sadduceyes secte that we may perceaue what corruption raigned nowe among the Iewes when they were supreame heades of the Church to whome the resurrection of the dead which is the chiefe article of our fayth and religion seemed but a game and pastime as we haue often tymes declared And surely if they had not bene vtterly voyde of all religion eyther the sinceritie of the Apostles doctrine or the reuerente maiestie of the congregation or the wonderfull worthynesse of myracles and so great concursse of all sortes of people to the kingdome of Christ might haue mooued them lesse to haue raged But Luke declareth also what incensed them For he sayth they were full of zeale that is enuie and indignation For they could not abyde them to be had in prise and estimation by whose doctrine theyr honor and aduauntage was defaced Yet is it no doubt but they made the zeale of God and the publike commoditie of all the people to be the pretence of their priuate affections as we reade Caiaphas and his complyces did before Wherevnto came this zeale so farre that they layde hands on the Apostles and commaunded them to the common gayle as breakers of publike peace and open malefactours These things must be applyed to our times also bicause it is manifest al things are written for our sakes that we may haue enstruction and comfort thereby First this example teacheth vs who are alwayes like to be the greatest persecutors of Christes truth Truely they which glorie in the tytle of Priesthoode and will be taken for the chiefe heades of the Church and ought chiefely to maintaine and preach the truth But as soone as vnder pretence of Religion they beginne to seeke their owne gayne and lucre then can they neyther beleue themselues nor yet suffer the light of the truth whose brightnesse discloseth their naughtinesse and deceit And such for the most parte are these Sadduceis yea the Hogges of Epicures hearde For vnlesse they thought the thinges written in Scripture touching Heauen and Hell the immortalitie of the soules and the resurrection of the deade more vaine than fables they woulde neuer neyther so wickedly corrupte the scriptures with their traditions nor yet so impudently turne relygion into priuate lucre and aduantage Therefore Christ and the Apostles shewe vs how Antichrists place and Sea should be euen in the very church that we might perceyue from whence most daunger were to be looked for and feared And if we well marke these tymes it shall appeare they onely haue bene the enimies of the doctrine of the Gospell and kingdome of Christ which heretofore haue bene thought to be the chiefe heades of the Church For it is euident that the matters attempted by Princes and Kings were done for their sakes and by their procurement and instigation This thing offendeth many in these daies and make them thinke that the doctrine in our Churches is not the truth bycause the Popes and Byshoppes are enimies thereto But great folly it is to be offended with that which hath bene the most vsuall and common thing since the worlde beganne as other wher 's hath bene declared But we must as diligently consider wyth what craft and weapons these men fight Where first is to be noted howe egregiouslye they can counterfaite the zeale of God whose glorie they lament to be troden vnder foote and his Church to be so daungerously deuided But this is but a corrupt zeale as we see in Caiaphas to whome the confession of truth which Christ vttered seemed blasphemous and intollerable So nothing seemeth so impious and intollerable to these our heades as that that tasteth of the truth of the Gospell and is repugnant to their proude tyrannye and aduauntage And it appeareth euen by this place that we ought to haue no better iudgement of the zeale of our enimies bicause that as the Bishops of the Iewes coulde beare with the madde errours of the Saduceyes so they woulde helpe to bring downe Christ so these men can beare with the wicked sale and marte of holye things condemned by the Popes owne Canons with the scorcing of Gods doctrine with horrible periurye whoredome and all kinde of vnbridled lyuing so that those things that pertaine to their vaineglory and aduauntage might be left alone vntouched But to graunt them that in deede they haue a zeale to the glory of God yet can they not be excused but are lyke vnto the Iewes which as Paule sayth had a zeale of God but yet were voyde of all knowledge and truth For GOD will not haue vs followe our owne zeale but his woorde which for this cause he hath witsafed to reueale to all ages to the intent no man should followe the suggestions of the fleshe and wisedome of man But what maner of zeale these men had may be iudged by the successe of the thing For they that were Stewardes of the worde of God and ought with argumentes of Scripture to haue
ryse agayne layde handes on him and bounde him And their offence is not much lesse who when they haue once or twyse bene in daunger for the name of Christ as though nowe they had done all their dutie shunne all daungers that after may ensue and auoyde all trouble that maye betyde vs for Christes sake And yet there be that offende more grieuously than these who to keepe themselues out of daunger feare not to denye the truth But we shoulde after Paules example finish our race and course For it is not in our power to appoynt our selues an ende of our labours and traueyle but we must abide the pleasure of the Lorde who although he deferre his helpe for a season yet will he not fayle them that firmely and constantly trust in him And he is not meete for the kingdome of Christ which hauing once set his hande to the plough looketh backe agayne but he shall be safe that continueth to the ende It is chiefely to be noted how the Aungell calleth the Gospell of Iesus Christ the worde of life It is adourned with diuers other names in the Scripture For it is called the worde of grace bicause it declareth the grace of God giuen vs in christ Paule calleth it the word of reconciliation bicause of Christ who hath reconcyled God the father vnto vs He also testifieth that it is the power of god vnto saluation In another place it is called the worde of truth and saluation But this is the excellentest name where it is called the worde of lyfe which is the proper and peculiar name belonging to it For both that immortall worde liueth and raygneth for euer and giueth life to al men which vouchsafe to embrace it with true faith For it preacheth to vs Iesus Christ which only hath the words of eternall lyfe It sheweth vs and giueth vs in him all thinges necessarye for our lyfe In him we haue forgiuenesse of our sinnes satisfaction righteousnesse sanctification pryce of our redemption and whatsoeuer other lyke And this worde doth not onely regenerate vs into the sonnes of God by fayth in him but also giueth vs being nowe regenerated the spirite of adoption by whome we crye Abba father which is the infallible pledge of our saluation And for this cause the doctrine of the Gospell excelleth all the wisedome of the world bicause it is the guide of eternall lyfe where the professours of other sciences cannot safely promise vs the safety of this present life Therfore it is truly compared to a most precious pearle and to an incomparable treasure for whose cause all men that desire true saluation ought willingly to lose and bestowe all their goodes Agayne bicause for Christes sake who is lyfe and saluation the Gospell is adourned with so singuler a title all those doctrines ought to be reputed for deadly and pestiferous that obscure the merite of Christ and pull mennes mindes from the fayth in him Which doctrines whosoeuer professe they are theeues and murtherers both for that they robbe Christ of his glorye and also for that in steede of the worde of lyfe they giue vnto the simple followers thereof the deadly poyson of mannes traditions But let vs returne to the Apostles who as Luke writeth obeyed the Aungelles commaundement and by and by in the morning went into the Church and preached there Yet many things might haue perswaded them the contrary both bicause of the late daunger they had bene in and the tried power of their aduersaries which they knewe woulde no waye sooner be prouoked than with their preaching of the Gospell Furthermore by this fact of theirs they myght seeme to bring all the congregation besides in daunger in kindling their enimies rage with fresh matter But so little are they hereby let from their purpose that without further deliberation taking they obeye the commaundement of god Their obedience is sette forth for an example to vs For it is a generall rule of God that we doe not that which seemeth good in our owne sight but that we fulfill his commaundement And there is no greater nor more hurtfull plague than to take our fleshe to counsell where God hath expressed his will by playne commaundement which thing the example both of Saule and others abundantly declare And Paule many times witnesseth that the obedience of fayth is the marke and ende of preaching the gospel Therfore whosoeuer cast this obedience away and harken to the counsailes of the flesh surely they glorie but in vaine in the Gospell and fayth of Christ. Wherefore let vs applye the example of the Apostles to our selues and let vs diligently execute that thing that God hath commaunded vs not regarding the tyrannie of the world and then Iesus Christ shall not fayle of his helpe and succour in our godly enterprises to whom be praise honor glory and power for euer Amen The .xxxvj. Homelie But the chiefe Priest came and they that were with him and called a Counsell togyther and all the Elders of the children of Israel and sent men to the prison to set them When the Ministers came and founde them not in the prison they returned and tolde saying The prison truly founde we shut with al diligence and the kepers standing without before the dores But when we had opened we found no man within When the chiefe Priest and the ruler of the Temple and the high Priestes hearde these things they doubted of them wherevnto this woulde growe Then came one and shewed them Beholde the men that you put in prison stande in the Temple and teache the people Then went the Ruler of the Temple with Ministers and brought them without violence for they feared the people least they shoulde haue bene stoned WHen that King and holy Prophete Dauid purposed to describe the kingdome of our Redeemer and Sauiour Iesus Christ taking his beginning of the furious attemptes of wicked enimies against the same he sayth why doe the heathen so furiously rage togither and why doe the people ymagine a vayne thing The Kings of the earth stande vp and the Rulers take Counsell togither agaynst the Lorde and agaynst his annoynted Let vs breake their bandes a sunder and cast awaye their cordes from vs He that dwelleth in heauen shall laugh them to scorne The Lorde shall haue them in derision Then shall hee speake vnto them in his wrath and vexe them in his sore displeasure Whereby we are taught that the attemptes of Christes enimies are not only vayne but also ridiculous and to no men more daungerous than to the authors and beginners thereof Many ensamples of such attempts might we bring forth amongest which this is one of the chiefe that our holye wryter Luke now proponeth For the Apostles were apprehended at the counsell and instigation of the Bishoppes and were put in the common prison not onely vnder locke and keye but also are safely kept with watch and warde The next daye after in the
shall any man take his sheepe out of hys hande And as the impious rage of the Priestes coulde not let God from exalting him with his right hande no more shall the wicked enterprises of Princes and the worlde in these dayes any maner of wayes hinder or empayre his kingdome and glory They shewe also the waye and meane howe Christ giueth saluation which all men must needes imbrace that are desyrous of their saluation This way or meane consisteth in two pointes to say repentaunce and forgiuenesse of sinnes of both which it is written Christ is the onely author That repentaunce is a conuersion and turning of the whole man vnto God hath manye times already beene declared This conuersion vnto God is necessarie for all men bicause we all through sinne haue gone astray and daylie swarue from the waye of saluation But that this is no worke of mans power or strength we are taught not onely by the scriptures but also by daylie experience and no man can be conuerted except he be conuerted of god See Ieremie 31. Lamentations 5. This conuersion Christ onely worketh truely in vs while he makes vs newe men by the seede of his worde and by the spirite of regeneration illuminating vs with the knowledge of God and enduing vs with a new and holy will and gyuing vs strength to doe that which of our owne power we should neuer be able to doe They are here confuted which hearing repentaunce required by and by thinke the merite of their owne righteousnesse is confirmed and extoll the power of free will. But what glorie we in our owne wyll if Christ be the author of this conuersion in vs And what I praye you shall we merite by our repentaunce which are not able to repent except Christ by his spirite stirre vs vp and leade vs thereto But although a man be conuerted vnto God yet herein is not our saluation perfite and full For where we be sinners we haue neede also of forgiuenesse and satisfaction that nothing want to satisfie Gods iustice But where we sayde euen now that we coulde not conuert vnto God vnlesse we were regenerated by Christ much lesse can we satisfy for our sinnes And Christ teacheth vs that our sinnes be such a debt as we are not able to pay Wherefore as in the first part Christ succoureth our infirmitie so in this also he helpeth vs For by the merite of his death he both purgeth the debt of our sinne and maketh vs iust in the sight of God whyle he bestoweth on vs that beleeue in him his iustice For therfore he became sinne for vs that we by his meanes should be that righteousnesse which before God is allowed And bicause both these things without the which no man can be saued come by the benefite of Christ onely we most strongly gather hereof that without Christ we haue no saluation which is the cause that he comprehending the summe of the gospell in fewe wordes teacheth that repentaunce and forgiuenesse of sinnes must be preached in his name In the meane whyle we learne also how much they erre which vnder a pretence of Christ seeke to lyue lycentiously or thinke he is any cause or occasion of dissolute conuersation where as he is the verie onely author of true and healthfull repentaunce Furthermore they confirme their preaching of Christ by testimonies where they say And we be witnesses of these wordes and also the holy ghost whom God hath giuen to them that obey him And let no man thinke it rashlye and insolently done of the Apostles to alleage their owne testimonie before them of whome they were accused For where Christ appointed them witnesses of his dooings they might not refuse to doe their dutie in this behalfe And hereby their doctrine was greatly authorised which no man by any meanes ought to denie except he will accuse Christ of falsehoode But bicause the Apostles were not ignoraunt that their testimonie should be of little weight before the Priestes they adde an other testimonie also to witte the testimonie of the holy ghost which holy ghost God giueth vnto them which be obedient vnto christ And although all the beleeuing feele his testimonie within their mindes and by the same be assertayned of their saluation yet chiefely these wordes be to be vnderstanded of the giftes and operation of the holy spirite whereby he bare wytnesse in the primitiue Church to the doctrine of the gospell For by the power of the holy ghost it came to passe that the faythfull spake with newe tongues that they sodainely became newe men and that they wrought myracles which things as we neede not in these dayes for as much as the Apostles doctrine is sufficiently prooued so testimonie of the holy ghost ought to suffise vs whereby we feele our minds confirmed and through whose encouragement we crye Abba father But this is not negligently to be passed ouer where he sayth the holy ghost is gyuen vnto them that obey christ And yet it must needes be that they were endued before this with the holye ghost bycause without hym they neyther could beleeue nor obey But in them the gift es of the spirite were augmented and increased as Chryst sayth To euery one that hath shall be gyuen Whereof we gather agayne that they cannot haue the holye ghost which striue agaynst christ For he confesseth that the holy ghost is such a thing as the worlde can not receaue Hereby it appeareth why the operations and giftes of the holy ghost be so rare and seldome in these dayes for thys cause verily bicause there be so fewe that endeuour to obey Christ. It becommeth vs by these examples to be stirred vp to the holy obedyence of fayth that being indued with the holy spirite we may go forwarde in all goodnesse and atteyne to saluation in Iesus Christ to whome be honour prayse power and glory for euer Amen The .xxxviij. Homelie WHEN they heard that they claue a sunder and sought meanes to slay them Then stoode there vp one in the counsell a Pharisey named Gamaliel a Doctour of lawe had in reputation among all the people and commaunded the Apostles to go a side a little space sayde vnto them Ye men of Israel take heede to your selues what ye intende to doe for before these dayes rose vp one Theudas bosting himselfe to whom resorted a number of men about a foure hundred which was slayne And they all which beleeued him were scattered abroad After this man was there one Iudas of Galyley in the dayes of the tribute and drew away much people after him He also perished and all euen as manye as harkened to him were scattered abroad And nowe I say vnto you refrayne your selues from these men and let them alone For if this counsell or this woorke be of men it will come to naught But and if it be of God ye can not destroy it least happily ye be found to striue against God. THe
accuse that religion of falsehood whose professours they see exercised with persecutions and aduersities Wherefore it is not so profitable as necessary that we be well instructed agaynst all occasions of offences Which thing is the cause that the holye ghost would haue Luke so diligently wryte the afflictions of the primitiue Church Wherein chiefely is to be obserued what hath alwayes beene the state of Christes Church in this worlde and howe through the present and faythfull ayde of the Lorde it hath in times past beene preserued in greatest tribulations that we neyther be offended at the calamities of our daies as vnwonted nor dispayre of Gods helpe and preseruation of hys Church Thys present hystory sheweth vs examples of both these things the conclusion whereof the Euangelist nowe discribeth and first he telleth what the coniured enimies of Christ did and afterwarde what the Apostles dyd Concerning Christes enimies gathered togyther in the counsell Luke wryteth thus They agreed vnto Gamaliel and when they had called the Apostles they bet them and commaunded them they should not speake in the name of Iesu and let them go He sayth they obeyed Gamaliel his saying when yet they did two things which he counselled them not to doe For they bette the Apostles with roddes and renewed their first decree whereby they go about to prohibite the preaching of the Gospell Yet they herein obey Gamaliel that they put not the seruauntes of Christ to death as they had minded to doe yet could they not refrayne but beat innocent men with whippes and roddes Therefore it must needes be that they were in a verie great rage which when matters seemed done and past was not yet quenched But this is the verie propertie of the persecutours of Christ that when they seeme pleased and appeased yet secretly foster hatred and furie in their mindes and seldome will let any of Christs ministers passe without some marke of ignominie or open punishment least they might seeme vniustly to haue risen against them and for that they would put those that followe them in feare So Pylate although he iudged Christ to be innocent yet would he not let him go before he had scourged him It is yet verie comfortable that the Lorde so brydeled their rage by the onely perswasion of Gamaliel that they durst not put the guyltlesse to death whereof we gather that the wicked can not alwayes doe what they liste but are ruled euen against their willes with the raynes of Gods prouidence There are in this example diuers other thinges the obseruation whereof is also verie profitable for vs in these dayes And first we are taught that it is no straunge and vnwoonted thing though the godly and holy worshippers of Christ in these dayes be subiect to the will and pleasure of the vngodly and suffer afflictions For Christ hymselfe gaue vs warning hereof long agoe tolde vs that a time would come that whosoeuer kylled anye of his people should thinke he dyd God seruice He calleth those that be his to the crosse and by his owne example teacheth vs that we should not hoâ—e for any better state or condition than he suffered The Apostles nowe feele the same and are not offended thereat but rather oftentimes admonishe vs that we be not offended as at any straunge thing if at any tyme we be tryed by fyre See the first of Peter the fourth Chapter It shall be profitable for vs diligently to consyder and thinke vpon the same For in so doing it shall come to passe that we shall neyther vse our selues insolently in prosperity nor yet be discouraged in aduersitie bicause we haue foreseene them both Secondly it is worthy of consideration that the Apostles the elect instruments of Christ in a verie good and holy quarrell which to defend they take vpon them according to Christs commaundement are ignominiouslye beaten Whereof we plainly gather how foule and shamefull an error they are in which iudge afflictions to be a token and argument of a naughtye and vnrighteous cause of whose number are they which now a dayes charge vs as causers of all kinde of miseries and calamities whereby it appeareth say they how we erre in our beliefe and religion But herby it appeareth howe destitute they be of wytte and reason for that they perceaue not those thinges wherein the verie Ethnike Poets gaue a better iudgement For it is well knowne what Naso sayth I wyshe he may misse of successe That of the effect the deede doth gesse For if these mens iudgements preuayle we shall finde fewe or none of the true worshippers of God but they deserue likewise to be condemned bicause a blinde man may see many of them not onely molested with many persecutions but also slayne by the handes of most cruell enimies And that we should hope for no better Christes worde where he aduertiseth vs of the state of the latter dayes aboundantly teacheth vs Wherfore whosoeuer iudgeth of religion according to the falling out and successe of thys worlde may be iudged lyke to the Iewes Souldiours which gaue Christ hanging on the crosse Uineger to drinke and sayd If he be the king of Israel let him nowe come downe from the crosse and we will beleeue him Hee trusted in God let him delyuer him if he will haue him for he sayde he was the sonne of God. And surely what more tarte and eger Uineger can there be than such vpbraydings whereby both the glory of God and the certaintie and truth of his worde is called in question And yet we may not thinke that God hath no care nor prouidence of the worlde when we see the true and holy seruaunts of God afflicted For to say nothing of his secrete iudgementes there are infinite other causes wherefore God suffreth these things so to come to passe For thys wayes God sometime pulleth downe the secret corruption and haultinesse of our flesh which vnlesse it were tamed would burst forth to the great inconuenience and dammage of his people And we may not reply and say that God many times vseth to humble bring downe those that otherwyse are lowly ynough and neuer shewed any great signe of fiercenesse or pride For God knoweth the naughtinesse of mans inclination and wherof we haue neede better and surelier than we can perceaue Therfore he chastiseth vs in time and some whyle preuenteth our naughtinesse before it waxe strong and make vs incurable and to be condemned with the worlde Furthermore he tryeth our fayth by this meanes not that he is ignoraunt of any thing but that both we may be an example to others and also prooue what infirmitie as yet remayneth in vs and howe much we haue neede of the helpe and grace of god Beside this he wyll hereby shewe vnto the worlde howe sinne displeaseth him seeing he so seuerely correcteth the small faultes of his electes yea their secret and hidden naughtinesse And herevnto had Peter a respect where he sayth
of Iesus Christ his sonne who in times past hauing suffered all kinde of iniuries at our handes and yet dayly suffreth cannot yet forget his loue and liberalitie but acknowledgeth vs for hys brethren and doth good euen to them that haue deserued a thousand deaths and crosses Let vs imitate this condicion of God the father if we will be called and taken for his children Yet is there no cause why their sinnes shoulde not be reprooued and accused who we see haue done and doe many things out of square Nor we may not so pardon them who haue iniuried vs that through our to much bearing they become the worse but we must thinke this the chiefe poynt of charitie if we can by anye meane call them from sinne and destruction which as yet be voyde of godlynesse But let vs consider the seconde part of this place where Iacob and all his familie and kindred commeth downe into Egypt Here it appeereth none remayned in the countrie of Chanaan that were of the number of Goddes people but they were all outlawes and preserued there without any ceremonies or rytes of the law by the meere grace of god And it is not wythout a cause that Steuen so diligently reckoneth the number of soules For the consideration hereof setteth before our eyes the ineffable and inuincible power of God which was able within two hundred and tenne yeares to make so small a company so innumerable For as Moyses testifieth when they went out of Egypt there were mounstred .vj. hundred thousand three fiue hundred and fiftie fighting men of the Israelites With the which thing if we compare the tragicall attempts of Pharao which euery way went about to destroy and roote out this people it shall easily appeare that the promise of God made sometime to Abraham Genes 15. 17. coulde no wayes be hindered by any power or deuyse of man This ought to be obserued for the instruction and comfort of vs all that we feare not the threates and enterprises of the worlde seeing it appeareth the force thereof agaynst God is altogither vayne Let vs compare this to Christ and his Church God promised him a kingdome which he possesseth and shall for euer possesse despyte of his enimies He promised also that his Church shoulde be enlarged which thing we see is fulfilled although one Pharao alone hath not sought the ouerthrowe thereof Let euery body marke this in their temptations that they suffer not their fayth to be ouerthrowne seeing as Paule sayeth there is nothing that can seperate vs from the loue of God. In the later part of this diuision Steuen sheweth how the father 's died in Egypt and were afterwarde caryed to Sichem And Moyses wryteth plainely of Iacob that his corps was caryed into Chanaan And the Scripture lykewise sheweth that the Israelites brought Iosephes bones out of Egypt as he gaue commaundement Concerning the other Patriarches although Moyses write nothing yet it is credible that their bones were also brought by their posteritie bicause Steuen affirmeth it so boldly before them who he knewe were diligent markers of his wordes Furthermore that the writers haue erred in the name of Abraham it is more plaine than needeth long declaration See at the least what is written touching this field which Iacob bought of the sonnes of Hemor Genes 33. and Iosua 24. He sayth the Patriarches dyed in Egypt for that it may appeere they dyed in that religion which consisted in no ceremonies but in the onely fayth which embraced the promyses of god Wherof may be gathered that they were iustifyed and saued by fayth through the meere grace of God and not by the lawe ceremoniall In the meane season we are taught that the faithfull dye godlily in what place so euer it be and that they are not to be thought miserable which dye in exyle out of their countrie For where this life wheresoeuer it is ledde is but a Pilgrimage and our countrie or Citie is permanent and abyding in heauen he cannot dye in banishment which hauing ended the race of his pilgrimage is taken into the hauen of the heauenly countrie For the Aungell calleth them blessed which die in the Lorde And Christ testifieth that they which beleeue in him passe from death vnto lyfe Furthermore God is present euerywhere with his that are ready to die And in the later daye the earth the sea and all the parts of the world shall render agayne all those that euer they made awaye and consumed Therefore pieuishe and foolishe is the superstition of those which measure beatitude or blisse by holynesse of places and thinke it a great matter in what place a bodye is buried whereas it is playne that all the earth is the Lordes whose power and grace can be included and bounde to no place And let not these men obiect to mee the Patriarches which wylled their bones to be caried out of Egypt into the lande of Chanaan For they did not that to th ende to shewe they had any hope of saluation in the place of buriall but this was a worke of fayth which no feare of death coulde driue from them And for that they woulde testifie to all menne that they firmelye beleeued the promises of God which he had made vnto them touching their posteritie to be possessors and inhabiters of the land and would allure their ofspring to loue the same therfore they would there be buried so that euen at the poynt of death it may be sayde they had an hope and beliefe in the same And that good cause thus to doe appeereth by the condicions and behauiour of their posteritie who being deliuered out of Egypt by the singular myracles and woonders of God had yet an eye still vnto the same and despised the Countrie where their fathers were buried What woulde they therefore haue done if their fathers had appoynted their Sepulture in Egypt Therefore the example of these Patriarches nothing helpe their superstition which thinke so great an hope of mannes saluation and glory in the buriall place Let vs rather marke the poynt of thys diuision of Steuens whole oration and leauing the obseruation of ceremonies let vs keepe fast our hope and fayth that we may fitte with the holye Patriarches in the kingdome of heauen as Iesus Christ hath promised vs to whome be prayse honor power and glory for euer Amen The .xlvij. Homelie BVT when the tyme of the promise drewe nigh which God had sworne to Abraham the people grewe and multiplied in Aegypt till an other king arose which knewe not of Ioseph The same delt subtilly with our kynred and euyll intreated our fathers and made them cast out their yong chyldren that they should not remayne alyue The same tyme was Moyses borne and was acceptable vnto God and nourished vp in his fathers house three Moneths When he was cast out Pharaos daughter tooke him vp and brought him vp for hir owne sonne And Moses was learned in
all maner wisedome of the Aegyptians and was mightie in deedes and in wordes ALthough God taught our first fathers the fayth and waye of saluation which is founded on the merite of Iesus Christ onely and therefore his doctrine onely is most auncient and most true yet euery where it is accused of noueltie and falshoode The cause is that men more regarde such outwarde signes and shewes as spring of their owne deuyse and brayne than the worde of god Therefore it commeth to passe that whyle they looke onely to these externall things they take them for authors of newe opinions and enimies of Gods religion which teache the contrarie and labour to bring agayne the way of saluâ—tion and true religion that God hath ordeyned and instituted This thing came to passe in Steuen who teaching the gospell of Iesus Christ at Ierusalem and sending the people from the ceremonies of the lawe vnto Christ was by and by accused as one that deadly hated the temple and true worshipping of god He excuseth himselfe not in wordes onely but also in deede For gathering togither an hystorie of the fathers he declareth that they followed none other waye of fayth and saluation than that which is in Christ. He bringeth his historie from the verie origine and beginning of the nation vntill the comming of Israell into Egypt and the death of the Patriarches Nowe he beginneth to declare the increasing and deliuerie of the people wherin he vseth great diligence bicause the deliuerie out of Egypt was a figure of the redemption made by Christ whereby we are also taught what state the Churche hath bene in in all ages of the worlde and shall be still Now the verie same scope and ende aswell of this part as of the things aboue rehearsed is to shewe that the Iewes were delyuered through no merite of their workes or obseruaunce of the lawe but through the singuler benefite of Gods fauour and grace according to his former promises Whervpon he gathereth that the meane of true religion and saluation consisteth not in outwarde ceremonies but rather in fayth which taketh holde of the grace and promises of god But bicause we shall intreate of all these things in theyr place at thys present we will speake of the increasing of the people and of Moses their delyuerer both which things Steuen toucheth in the wordes alreadie read The multiplication of the people in Egypt he prooueth by two arguments ought not to be ascribed to anye counsell or industrie of man but vnto the goodnesse and fauour of god The first argument he taketh of the cause efficient the seconde of the state and condition of the time Assoone sayth he as the tyme of promise drewe nighe which God had sworne vnto Abraham the people grewe and multiplyed in Aegypt But that this promise was of fauour none will denie for as much as it was made vnto the Iewes being not yet borne and is manifest that Abraham was chosen of meere fauour and called out of Chaldea Whereby is gathered that this people was preserued by the grace of God and grewe to such a multitude as other wheres Moses reporteth It is verie worthy the consideration that the godly Martyr appointeth a certayne time to Gods promise whereof he knewe mention was made in the worde of god Where in the fourth generation Abrahams posteritie is promised to be delyuered from the yoke of seruitude The hystorie agreeth verie fitly with the promise where it teacheth that Moses the Captaine of the people was the fourth from Iacob For Iacob begat Leui Leui begat Cahad and of Cahad was borne Amram who as it is written was Moses and Aarons father We are taught by thys place that not only the effects of things comming to passe among men but also the causes and the circumstances are comprised within the prouidence of god For what can that euerlasting minde neglect which both numbreth the heares of our heade and hath also most exact knowledge of the flowers of the fielde and byrdes of the ayre That he compriseth also all tymes and seasons Christ himselfe testifyeth where he reprehendeth hys Disciples bicause they were inquisitiue of thinges such as his father had reserued in hys owne power onely The consideration of these things must serue for our consolation when we be in great distresse or trouble and see God so deferre his helpe that it might seeme he had both forgotten vs and his promises Then let vs remember that God hath appoynted a certayne time when to perfourme his promises which God will neuer let so to ouerpasse but he will helpe them that trust in hym It is our dutyes in the meane whyle to wayte and abyde for the helpe of God and to appoint him no time or order when or howe to doe hys pleasure Tarie thou the Lordes leysure sayth Dauid put thy trust in him and he shall comfort thine heart Yea it is sayde in other places they haue tempted the Lorde that haue prescribed him anye time to shewe his power or will in suche as were those in the desert that durst aske fleshe and the Nobles of Bethulia which sayde they woulde wayte but fiue dayes for the helpe of god Let vs vse this Tryacle and Conserue against the impaciencie and waywardenesse of our fleshe and thinke that God bringeth his affayres about in their certayne times and places and yet in the meane whyle forsaketh not such as put their hope in hym The other argument is taken of the state of the tymes wherein the people was increased For it would haue seemed no great marueyle if the people had multiplied among them which remembring Ioseph and hys benefites would haue cherished them and done for them as it appeereth the former kings of Egypt did But the people of the Iewes grewe and multiplied euen agaynst the willes of the chiefe rulers and they stryuing all they coulde agaynst it For there arose a newe king which knewe not Ioseph and had no regarde of the benefites before done vnto them Thys king not onely neglected the people of Israell but let all others misvse them and craftily set vpon them and made all Egypt to hate them and suspect them and vsed such crueltie and tyrannie against them that not contented to bereaue them of libertie alone and to oppresse them with bondage he caused their children at their birthe time eyther to be kylled or else after they were borne to be throwne awaye or else to be sought for by the ministers of hys crueltie and other wayes to be made out of the way See Exodus the first chapter Yet this notwithstanding the people grewe and increased exceedingly lyke a palme tree rose vp despite of the tyranny that oppressed it and kept it downe Who therfore doth not acknowledge this to be a certayne singuler worke of Gods goodnesse and that it ought not to be ascribed to anye ceremonies seing there are none at thys tyme as yet appointed
natiuitie For when the Iewes had lost their libertie and were compelled to pay taxe and tribute to a straunge Prince and an Ethnike and euery man was ceassed by Cyrenius then was that promised and so long looked for Sauiour of the world borne Yea he was borne of the stocke of Dauid where as it had lost all dignitie and seemed as Esaye once sayde a rotten and vnprofitable stocke Therfore let no man despayre in imminent afflictions The seconde argument whereby he prooueth Moses to bee saued by the mercy of God he taketh of his Parents who brought him vppe three moneths at home at their house contrary to the kings commaundement For this was as Paule testifyeth and interpreteth it Hebr. 11. a worke of fayth whereby they respecting Gods mercie and his promises were so comforted that they durst breake the kings commaundement But that fayth and boldenesse of minde are the gyftes of God is more euident than needeth long proofe So therefore must the fayth of Moyses parents be considered that we encouraged by their example must learne to contemne those wicked commaundementes oftyrauntes which no man can obey with godlynesse For in such thinges must Peters rule be followed which plainely sayth we must rather obey God than men Thirdly he rehearseth the order and maner howe Moyses was saued that the grace and power of God may the more appeere For Pharaos daughter tooke him being cast out into the riuer Nylus and brought him vp as if it had bene hir owne sonne Furthermore being trayned vppe in the Court in all maner of wisedome of the Egyptians he became expert in all qualities belonging to a ruler and gouernour Who will in these thinges attribute anye thing to mannes desertes or merites who will not acknowledge Gods singuler grace and fauour Here is the power of God marueylous woonderfull who disappoynteth and laugheth at tyrants enterprises Pharao bringeth vp in his owne Court and as it were in hys owne bosome the Captaine and deliuerer of that people which he sought most to oppresse So whyle Achab persecuteth the Prophetes and the Church Abdias a most faythfull defender of the Prophetes and true doctrine is in greatest honor and authoritie in the court So vnder the Romaine Emperours sometime the mainteyners of the true fayth had greatest charge in the fielde although the Emperours would haue had the faith destroyed And many other examples there are which declare howe the greatest enimies of Christ haue furthered and set forwarde the Church Who therfore will be afrayde of their attempts which are ruled by the bridle of Gods power and prouidence Let vs also consider howe he sayeth Moyses was brought vp in all maner wisedome of the Egyptians Christians therefore maye reade the workes of Gentyles and Philosophers as it appeareth Paule did by his writings and sermons wherein he feately placeth the sentences of the Ethnickes Yet a meane must be obserued least the mysteries of the worde of God beginne to be contemned of those that delyght in Gentyle philosophie and that we make not to much of those things in their writings which openly impugne the prophecies of heauenlye wisdome This thing commeth to passe in Astrologers and in the ouer curious searchers of naturall causes which yet are not ashamed to defend their vngodlynesse by Moyses example But they ought rather to followe his modestie who in the description of the frame and workmanship of this worlde hauing great occasion to haue shewed and set out his Egypticall wisedome comprehendeth all those things in marueylous playnenesse and breuitie that the curious wittes of Mathematicalles and Philosophers haue wearied their braynes vnprofitably about nowe these manye hundred yeares For where he referreth the causes of things to God alone as the Scripture euerywhere doth he easily saw that it was a wicked ostentation of the wit to spoyle God of any part of his glorye and to bring the gouernaunce of the world in subiection and bondage to the course of Creatures Therefore their foolishnesse and madnesse is detestable which make Abraham and Moyses the authors of iudiciall astrologie Let vs rather depende vppon Gods appoyntment and prouidence onely who of his goodnesse chose both Abraham and Moyses and hath by them promised vs hys sonne to be our Sauiour and King To whome be all prayse honor power and glory Amen The .xlviij. Homelie AND when he was full fourtie yeares olde it came into his heart to visite his brethren the children of Israel And when hee sawe one of them suffer wrong he defended him and aduenged his quarrell that had the harme done to him and smote the Aegyptian For he supposed his brethren would haue vnderstande how that God by his hande shoulde deliuer them but they vnderstoode not And the next daye he shewed himselfe to them as they stroue and would haue set them at one agayne saying Sirs yee are brethren why hurt yee one another but he that did his neyghbour wrong thrust him awaye saying who made thee a Ruler and a Iudge ouer vs wilt thou kill mee as thou diddest the Aegyptian yesterdaye Then fledde Moyses at that saying and was a straunger in the lande of Madian where hee begate twoo sonnes WHereas the blessed Martyr Steuen following the order and tracke of the storie of the fathers is commen to Moyses in whom the Iewes so greatly glorie as in their deliuerer and lawe giuer he diligentlye handleth his hystorie partly bicause Moyses touching their deliuerie out of Egypt was a figure of Christ and bare witnesse of Christ and partly bicause he would not seeme to be a contemner of Moyses as they accused him in that he preached agaynst the Temple and Ceremonies of the lawe And bicause he woulde quyte take from them the vayne affiaunce they had in outwarde ceremonies he sheweth that the fathers so little trusted in mannes righteousnesse that Moyses himselfe had nothing whereof to reioyce before God bycause through no helpe of man but by the onely grace of God he was saued and called to such honour as he had Wherevpon it followeth that whatsoeuer afterwarde he did worthy of any singuler prayse and commendation it was to be attributed vnto Gods goodnesse and grace The same is more plainely set forth in this present place where he declareth how Moyses beganne to vse his office wherevnto God had appoynted him and howe the fathers vnworthily despised the benifyte of deliuery giuen them and very vncourteously reiected Moyses their reuenger and defender He beginneth with Moyses age and with the cause that mooued him to take vppon him the charge of the people being so grieuously afflicted he sayth he was fourtie yeares olde before he gaue anye token of the peoples deliuerie In the meane time liuing in the Court among the Nobles of the Realme he seemed to haue little regarde of the people which thing Steuen manifestly teacheth where he sayth when he was full fourtie yeares of age it came into his heart to visite his brethren Who
discouraged to flie any more neyther could he haue auoyded the name of a deceyuer if nowe he woulde rather haue prouyded for his owne safegard than obeyed god So read we that Christ fledde when he knewe his howre was not yet come But when it was come he went to his death pacientlye and without feare Therefore whosoeuer is in any publike office or charge let them set this rule before them and let them not thinke they may leaue them whose mindes they see bent to persist in Gods vocation But if the malice of the people be such that they first forsake their dutie and dishonestly reiect their magistrates be they secular or preachers of the worde faythfully doing their dutie there is no cause but that they maye as Christ hath commaunded seeke their owne suretie by flying and spare themselues for better times and oportunitie Here the obedience of fayth tempered with the loue of God and our neyghbour shall be much profitable For this shall cause that we be not blinded and deceyued with priuate affections God graunt that we all being mindfull of his grace and good will maye diligently defende our vocation that being with right course come to the marke of blisse we maye liue in heauen with Iesus Christ our Lorde to whome be prayse honour power and glory for euer Amen The .xlix. Homelie AND when fourtie yeres were expyred there appeared to him in the wildernesse of Mount Sina an Aungell of the Lorde in a flame of fire in a bushe When Moyses sawe it he woondred at the sight And as he drewe neare to beholde the voyce of the Lorde came to him I am the God of thy fathers the God of Abraham the God of Isaac and the God of Iacob Moyses trembled and durst not beholde Then sayde the Lord to him Put of thy shooes from thy feete for the place where thou standest is holye grounde I haue perfitely seene the affliction of my people which is in Aegypt and I haue hearde their groning and am come downe to deliuer them And now come and I will sende thee into Aegypt BIcause Steuen was accused by his aduersaries that he had spoken wicked and blasphemous wordes agaynst Moyses and all the ceremonies of God giuen by Moyses therefore he comprehendeth in fewe wordes yet with sufficient exposition all the hystorie of Moyses partly to shewe that he thought reuerently of him and partlye to prooue that the saluation of manne ought to be attributed to no ceremonies bicause whatsoeuer good or excellent thing was in Moyses he had it through no desert of his but by the meere grace and fauour of god The principall scope and ende of all these thinges is to call the Iewes from the vayne affiaunce that they had in the Ceremonialles of the lawe and to trust in the onely grace of God through christ And to this ende he declared Moyses maner of birth his bringing vp and first conuersation among the Israelites shewing further howe vnworthie their fathers declared them selfe to be of such a deliuerer seeing they reiected him with the greatest ingratitude that could be in so much that he was fayne to liue like a banished man among the Madianites Nowe foloweth the solemne calling of Moyses wherby he was restored to his office agayne in the which that we may the more easily perceyue the tokens of Gods fauour we will consider euery poynt thereof in order First the time is noted when Moyses was called It was the fourtyeth yeare of his banishment in Madian which came to passe in the fowrescore yeare of his age Then he ioyneth the place where he was and his kinde of lyfe For he sayth he was in the wildernesse where he kept the sheepe of Iethro his father in lawe as may be seene Exod. 3. Nowe if we consider all the time of these fourtie yeares it shall appeare Moyses serued God without anye Temple or ceremonies of the lawe Bicause it is playne these things were instituted afterwarde And where he was in the meane while excluded from the company and common weale of the Iewes it remayneth that it must be the onely and meere grace of God that he was thus called In the meane season we haue diligently to consider howe that as soone as he would haue ioyned himselfe to the church of God he felt the griefe of long banishment and of a noble man came to be a keeper of sheepe For hereof may be gathered a generall rule teaching vs what we all may trust to when we forsake the worlde to be ioyned vnto the Church of god We fall into diuers afflictions bicause this worlde can neyther suffer that falling from it nor cannot abyde the light of the truth And as Moyses found Iethro to be his hoste and father in lawe but yet is made no more account of than to keepe sheepe so the godly with them that giue them houseroume and seeme greatlye to fauour their part liue yet but miserablye and as it were in contempt This is the greatest temptation of all other and which sometime more woundeth the heart than that that open enimies cruellye commit agaynst vs Therefore Christ warneth vs that we rashly take not vpon vs the profession of his name but that we first trie our selues whether we be able if neede so requyre to suffer banishment pouertie infamie persecution or such other lyke for his names sake And when these thinges come to passe let vs followe Moyses modestie and constaunt fayth which no doubt was sundry wayes tempted Yet he ouercommeth through that fayth which before caused him to preferre the rebuke of Christ before the riches of Egypt Let vs also by the same ouercome the assaultes of temptation and not be ashamed of the crosse of Christ which he for our sake hath first vouchedsafe to beare For so it shall come to passe that he will not be ashamed of vs when he shall come in the glory of the father to iudge the quicke and the deade Secondarily Steuen sheweth who called Moyses verily an Aungell of the Lorde which he sayth appeared to him in the desert Yet the same Aungell within a whyle after sayth I am the God of Abraham the God of Isaac and the God of Iacob And againe afterwarde he sayth it wash e through whose working and power Moyses wrought signes and woonders in Egypt and which was guyde vnto the people by the way of the desert whom Paule the Apostle testifieth to haue bene Iesus Christ that promised sauior of the world Steuen therfore calleth this Iesus the Angell of the Lord not for that he acknowledged in him no greater thing or of no more excellencie than in an Aungell but as seeming to imitate Esay who on a time called him the Aungell or messenger of the great Counsell not in that he tooke on him a nature Angelicall which thing Paule to the Hebrewes 2. cap. expressely denieth but in that he was sent of God the father into the world and accomplished that
forth with the charge giuen him of god The seconde is that he sayth he spake with the Aungell which both appeared to him before and afterwarde was familiarly conuersant with him when he appoynted him to be Gods interpreter to the people We declared before out of Paule that thys Aungell was christ Wherefore Moses dignitie is here declared to be such as wherein he excelled all the Prophetes of all ages For thus we reade God sayde If there be a Prophet of the Lordes among you I will be knowne of him in a vision and will speake vnto him in sleepe My seruaunt Moses is not so which is faythfull in all my house Vnto him will I speake mouth to mouth These things Steuen calleth to their remembraunce to make them vnderstande howe great the authoritie of Moses and the Oracles which God gaue by him ought to haue bene both with the fathers in time passed and ought nowe also to be with them And to that ende he afterwarde addeth This man receiued the worde of lyfe to giue vnto vs. And it is not without a cause that he calleth the lawe the word of lyfe For so he purgeth himselfe from all cryme of contemning the lawe and setteth forth in one word the effect of the lawe For truly the lawe is a liuely worde or the worde of lyfe although otherwheres Paule calleth it the strength of sinne and ministerie or working of death For it teacheth vs the rule howe to liue holily and promiseth lyfe to all them that fulfill the same Next it leadeth men vnto Christ in whome all the meane of saluation yea and very life it selfe is conteyned For the which cause Paule resembleth it to a schoolemayster And Moses sayth he had set lyfe before the Iewes â–ª bicause he had shewed them in the lawe the true way howe to attayne vnto lyfe And these things it becoÌ„meth vs to acknowledge in the lawe if we will rightly iudge therof But if we compare the corruption of our nature with it it may worthily be called the strength of sinne ministery of death For it bewraieth sinne which otherwise lurketh in vs vnknowne and witnesseth that we haue deserued death Furthermore it teacheth vs that we are so weake that we are not able to fulfill the righteousnesse therof nor of our owne power and merites to escape the wrath of God. But of these things Paule entreateth at large We ought well to marke howe he sayth that Moses deliuered not to the Israelytes the deuyses of his owne brayne but the worde of lyfe which he receyued of god Which thing it appeareth he perfourmed with such diligence that without the certaine and expresse word of God he neuer durst institute or decree any thing in doubtfull matters as we may see in the case of the blasphemer and of the man that brake the Sabboth daye and of those which being polluted with touching of dead coarses myght not come to the passeouer feast with the congregation And that that Moses obserued that same the Prophetes and Apostles in time past were commaunded also to obserue that they should teach nothing of their owne head vnder colour of Gods name but shoulde diligently set forth the worde of God speaking in the scriptures So God putteth his wordes into Hieremies mouth and commaundeth Ezechiel to take the worde at his mouth that he should shew vnto the people And the Apostles are commaunded to teache all Nations the things which before they had learned of christ If they which bragge of their succeeding the Apostles had with like diligence obserued the same we shoulde haue in the Church more true godlynesse and fayth and lesse errour and superstition And if we consider Moses the Prophetes and Apostles we shall finde the boldenesse of the Popes of Rome to be detestable which arrogate to themselues power to make new lawes and newe Articles of faith through whose licentious lust it is come to passe that the yoke of the christians is more grieuous burthenous than the yoke of the Iewes Secondly it is to be obserued how Steuen testifieth that the law was not giuen to the fathers liuing onely in Moses time but also vnto their posteritie yea he includeth himselfe and all others that had nowe professed Christ in the number to whome it was giuen By which place the errour of them is manifestly confuted which thinke the things done by Moses and the Prophetes according to Gods appoyntment belong only vnto the fathers Howbeit it is euident that God is euerlasting and vnchaungeable And therefore his will must needes be alwayes one vnchaungeable And it maketh no matter though manye thinges be abrogated which sometime were appoynted for the olde fathers For they ought to haue remayned but vntill a time of correction and to be resemblaunces and shadowes of those things the verity whereof was to be fulfilled in Christ. And in those things consisted not the worshipping of God which ought to be spirituall bicause God is a spirit In the meane time the true points of faith religion which were first declared in the beginning of the world and more fully afterward set forth by Moses and the Prophetes remayne safe and sounde wherevnto the Prophete had a respect saying The worde of the Lorde endureth for euer And Christ sayth the worlde shall peryshe but one tytle of the lawe shall not perishe Let no man therfore beguyle himselfe through any false hope as though the thinges deliuered to the fathers in time past were not also spoken to vs seeing our fayth lyfe and all our deedes must be tryed and examined according to the rule of the olde lawe But let vs returne vnto Steuen whiche setteth agaynst the publication of the lawe the ingratitude and naughtynesse of the fathers vniustly reiecting Moses and the lawe And although he myght haue recyted diuers other naughty deedes of theirs yet bringeth he but the sinne of Idolatrie onely whereby it appeareth plainely of howe small authoritie Gods law was with them when contrary to his commaundement they durst make an ymage of God and appoynt newe kyndes of worshipping him whereas not many dayes before they had heard the terrible 〈◊〉 of his diuine maiestie The storie is in Exodus the xxxiâ— â—ha Steuenâ— â—arke and ende herein is to prooue that the fathers were alwayes 〈◊〉 of Moses â–ª and that they present trimly trode in the steppes of their frowardnesse â–ª therefore as the fathers in olde time were saued by grace onely so there was none other hope of saluation for them than such as was founded vppon the grace of god It shall profite vs diligently to consider these fewe wordes wherein this heynous disobedience is comprehended bicause they cunningly paynt out vnto vs the begynninges and proceedinges of Idolatrye First declaring the fountayne of all this euill he sayth that the fathers would not obey the liuely worde of Gods lawe but in their heart returned into Egypt And by the
passe after God had giuen them his lawe he sayth they were iustlye forsaken of God and giuen vp into a reprobate minde and vtterly blinded And that this was the iust iudgement of God may easily be gathered of the things before going For their vngodlynesse and vnthankfulnesse deserued the same whom neyther the worde of God nor infinite other thinges whereby it pleased God to reueale himselfe vnto them coulde keepe in doing their dutie They were worthy therefore that euen seeing they shoulde be blinde hearing they should be deafe and should be hardened in their harts as God threatneth by his Prophete Yet may we see in other Nations lyke examples of Gods iudgementes Paule affirmeth the same of the Gentyles superstition And would to God we sawe not the lyke euen among them that glorye in the name of Christians For after they had banished the authoritie of Gods worde from them and that it lyked them to learne rather of dumbe ymages than of the liuely worde of god then ranne they on so farre in superstition that the very Iewes and Turkes laughed at them And here commeth to my remembrance that notable saying of a Turkishe Ambassador who being in the Court of a great Christian Prince and being asked why the Turkes so abhorred the Christian religion and coulde not be induced to beleeue in it aunswered that no man being in his right witte coulde alowe or lyke that religion which worshipped those for Goddes that were inferior and of lesse power than they that worshipped them And what he ment therby he after declared by our breaden god and by the Idols which were worshipped in Churches which being made by those that worshipped them did prooue sufficiently sayde he that the religion was preposterous and contrary to common sense and reason These thinges Christian Princes knowe the Bishops and people in generall yet no man is grieued at the great iniurie thereby done vnto Christ so that wise men are not without a cause afrayde that many euen in our dayes also are giuen vppe into reprobate mindes This place teacheth vs also that no man can holde the right waye in religion except he be first guyded by the hande and spirite of god For the naturall man perceyueth not the thinges belonging to the spirite of God. Nor no man commeth to Christ except the father drawe him And for bicause he draweth by his worde we must studie the same For whosoeuer make light thereof and cast it fro them make themselues vnworthye of the grace of god Wherefore God turneth his backe vpon them and wrappeth them in darkenesse deuoyde of all light and truth Therefore it behooueth vs to haue a diligent care of the worde and so to depende vppon the same that being entred into the ryght waye we swarue neyther to the right hande nor to the left And least any man should be so impudent as to denye that the fathers thus did Steuen alleageth a testimonie of the Prophete Amos written in the .v. chap. There the Lord accuseth the people of Israell as well for many other vices as for this that they abode not syncerely in his worde And that the heynousnesse of their sinne might the more appeare and that all men might see howe God doth not expostulate with them without a cause he sheweth that this is an olde impietie begun somtime in the wildernesse and afterwarde so increasing that it is become incurable and can not be taken awaye but with the destruction of the whole Nation It shall make much for our instruction if we diligently consider euerye thing that is here sayde First he speaketh of the disobedience and wickednesse of the fathers in the wildernesse in these wordes Gaue yee to me sacrifices and meate offerings by the space of fourtie yeares in the wildernesse ô ye of the house of Israel By asking the question he fortifieth his saying and denyeth that the fathers gaue any sacrifices to him for fourtie yeres long And yet it appeareth they built a Tabernacle according as God had appointed and Alters vpon the which they offred all kinds of sacrifices vnto God which brought them out of the lande of Egypt But God denyeth that thing to be done in the honour of him that is done for any other ende than he appointeth For God appoynted that the ende of all their outwarde ceremonies shoulde be resemblances of the Sauiour that was promysed and that they shoulde admonish them of their dutie as well in fayth and religion as in the whole conuersation of their lyfe But they forgetting this were occupied in the bare ceremonies and thought that by them they satisfied God and purged their sinnes Whereby it came to passe that they abused all their Leuiticals for a cloke and colour of licentiousnesse and wickednesse Therefore God worthily refuseth all this worshipping and sayeth it belonged not to him And there be also other places of Scripture wherein he constantlye affirmeth the same and sheweth that the obseruation of those things which he so diligently prescribeth in the lawe is not profitable Looke Psalm 50. Esay 1. and .43 Mich. 6. Hoseas 6. Yea when he sawe that they gloryed in their circumcision hauing no respect to the spirituall circumcision he cryeth out that their circumcision is not auayleable We are taught therefore by this place that all that worshipping is in vayne which is not done to that ende that God hath appoynted it For it can not be that without the obedience of fayth any kinde of worship can please God. But where the worde of God is neglected there remayneth no place for faith or obedience therfore they are but as vncleane and prophane things whatsoeuer they doe although outwardly they appeare agreeable with the worde of god What shall we then say of those ceremonies which stande onely vpon mannes authoritie and tradition the Lord long ago with one word hath vtterly ouerthrowne them saying they worship me in vaine teaching doctrines of men Euery plant which my heauenly father hath not planted shall be pulled vppe by the rootes ▪ The Lorde holding on in repeating the sinnes of the Israelites rehearseth what their posteritie did after they were in possession of the lande of Chanaan you tooke vnto you the Tabernacle of Moloch and the Starre of your God Rempham figures which you made to worshippe them He comprehendeth all sortes of Idolatrie vnder three kindes The first was the worshipping of Moloch which as it appeareth by the actes of Salomon who first builded a Temple to him was the God of the Ammonites And it seemeth he was the God called on at mennes natiuities or byrthes in the honour of whome infantes were sacrificed in fire as Manasse did which sacrificed his sonne in fire God had appoynted death for the punishment of this wickednesse as is declared Leuiticus 20. in these wordes Whosoeuer hee be of the children of Israel or of the straungers that dwell in Israel that giueth of his seede vnto Moloch
let him be slayne the people of the lande shall stone him And I will set my face agaynst that manne and will destroye him from among his people bicause hee hath giuen of his seede vnto Moloch for to defyle my sanctuarie and to pollute my holye name And though that the people of the land hyde their eyes from the man that giueth of his seede vnto Moloch and kill him not I will put my face agaynst that man and agaynst his kindred and will destroye him and all that go a whoring after him to commit whoredome with Moloch from among their people And yet coulde not the authoritie of this seuere inhibition be of such weyght but that this wicked kinde of sacrificing was common as easily maye appeare by the prophecie of Ieremie in the .xxxij. Chap. The seconde kynde of Idolatrie was the worshipping of a Starre that was consecrated to a God called Rempham of whom we read nothing of certainty Some thinke it to be the Planet of Saturne some of Venus some of Mars In deede the worshipping of starres was vsed amongst all Nations bicause the marueylous course of them the brightnesse and fourme of them easily perswaded the simpler sort of men that there was some godheade in them And hereto are to be referred those places of Scripture where it is sayde the Iewes worshipped the hoste of heauen We haue here to consider that the worshipping of Starres coÌ„sisteth not only in adoration and sacrifices which were sometime vsed among the Gentyles but also that they worship them which thinke the successe of warres peace famine plentie sickenesse tempestes and such lyke thinges depende of them For it is manifest that all these things be gouerned by the rules of gods prouidence whose iudgements are not tied vnto the Starres but are ordred by the rule of his worde and his immutable will. Therefore whosoeuer attribute these things vnto the Starres denye God his honour and make man which is the excellentest creature of god subiect to the course of the Planets and Starres For the which cause the blindenesse of our dayes is much to be bewayled which is gone so farre that it consulteth with the Starres for the enterprising of their greatest affaires and hang in hope of them eyther of good successe or stande in feare of badde Why doe we not rather lysten 〈◊〉 the Prophete sayth â–ª you shall not learâ—e the wayes of the heaâ—â—en and you shaâ—â—â—ot be aâ—â—ayde fo◠〈◊〉 tokens of heatâ—â—â— â–ª For the heathen 〈…〉 In the third sorâ—â— it comprâ—hendeth figures or similitudes which 〈◊〉 made to 〈…〉 to y ende he would 〈◊〉 vs y he 〈…〉 deuised for worshipping of 〈…〉 men â—ill seeme to honour him Such as where they 〈…〉 him and his workes in Images and where they 〈…〉 for the instruction of the ignoraunt and â—â—learned These men 〈…〉 in that they of theyr owne head and deuice inâ—â—â—tute such thâ—nges in religion as God no where hathe commaunded God hath commended vnto vs the reine 〈…〉 of his benefites in a fewe of sacramentes yea and thâ—se most easy to be obserued For our instruction he hath appointed his worde and when himselfe preached he would haue his voyce onely hearde but no similitude or Image to be sene Therefore let vs be contented with these thinges and brydle the wisedome of our vnruly fleshe least while we will be wyser than is meete we become fooles as Paule sayth of the gentile philosophers Last of all he threateneth their incurable impietie euery day waxyng worse and worse with punishment â–ª saying I will translate or cary you beyonde Babylon Amos sayth Damascus bicause he would put out of the tenâ—e tribes myndes the vayne affiaunce which they had in their league with the Assirians But Steuen hauing more respect to the sense sayth they shoulde be caried beyonde Babylon For so it came to passe in deede For Salmanazar kyng of the Assirians after he had taken Samaria ouerthrewe the kingdome of the tenne Tribes and caried them captiue into Syria And not long after Senacherib miserably afflicted the kingdome of Iury. But whereas by Ezechias counsell they turned vnto the Lord and threw down their Idolles againe they were deliuered out of the hande of the Tyrant by the helpe of an Aungell But when vnder Manasse they turned to their vomite agayne and set vp all their abhominable superstition and Idolatry againe and woulde not admit the reformation that Iosias begun but would commit Idolatry secretly in their houses as appeareth by the sermons of Sophony then God sent Nabuchodonozer to destroy their Citie to set fire on the temple and to cary the remnaunt of the people beyonde Babylon ouer all his kyngdome Thus did God reueÌ„ge this incurable Idolatry prophane coÌ„tempt of his holy name And we reade that the like came to passe after that agayne For when they were returned home from Babylon had made their Temple and religion a market of lucre and gayne and a denne of theeues would not admit Christ to reforme it nor heare his Apostles God brought Vespasian and Titus to reforme them who set fire on their Citie and Churche and scattered the Iewes that were liuing ouer all partes of the world We ought in these dayes diligently to consider these things The horrible mischiefe of Idolatry is greatly increased among Christians And we lack not Moloch that lyeth lurking amongest the Monkes chalenging and burning those which by baptisme are grafted into Christ. Many are beguiled with the superstitious obseruasion of starres Images made for vs to worship and to learne of stande euery where to be solde And God hath these many yeares by the preaching of his worde required a reformation but all in vayne Wherefore 〈◊〉 is to be feared leaâ—t they 〈◊〉 will nâ—t bâ— reformed bicause they will not seeme to haue erred shall â—t length be destroyed And surely their feare is not in vayne which suspect the Turkes shall make all 〈◊〉 away For it is â—uident that the â—mpire of thâ— East was deâ—ided from the Wesâ— for Images sakes and thâ—â— by this 〈◊〉 the 〈◊〉 of the Sarazens and Turkes is gâ—eatly increaâ—ed â—o thaâ— Goâ— may sâ—â—me to shewe vs plainâ—ly who and what maner abolishers of Idolatry he hath long since appointed And experienâ—e teacheth vs what horrible examples God sheweth vpon obstinate Image worshippers euery day by the Turks And surely we may thinke that it was not without the prouidence of God that Soliman Emperor of the Turkes not many yeares ago when he hâ—d wonne Buda the chiefe Citie of Hungary would haue S. Maries Church the chiefe church in the citie cleane ridde of the Altares and all the Images in the Church before he would yeelde thankes to God almighty for the victory giuen vnto hym For hereby God woulde plainely testifye that the Idolatrie which is exercised vnder the pretence of Christ hys Saintes is the chiefest cauâ—e of these our Turkishe ouerthrowes and calamities Wherefore the
God in what place so euer they be sayd So God heard Ionas praying in the belly of the Whale â–ª and Daniels fellowes crying out of the fornace found how God was able to deliuer them And the roaring of the Lyons could not let but that Daniels prayers ascended vp before the Lorde Unto these is added an other argument taken of the place whereby he prooueth the worshipping of God not to be tyed to the Tabernacle For he sayth it had no abyding place but was caried vp and downe for fower hundred yeares vntill the time of Dauid who was the first that through the singuler goodnesse of god had by the Aungell a place shewed vnto him where the Temple shoulde be builded which thing we reade he obtayned by most hartie and feruent prayers where he sayth I will not come within the Tabernacle of my house nor climbe vp into my bedde I will not suffer myne eyes to sleepe nor myne eye liddes to slumber neyther the Temples of my head to take any rest vntil I finde out a place for the Temple of the Lord an habitation for the mightie God of Iacob See the hystorie in the second booke of Samuel 24. chap. Item in the first of the Chronicles .xxj. chap. Before this time the Scripture playnely teacheth that the Tabernacle had no resting place For first it was placed in Silo where it seemeth it rested vnto the time of Heli. Whyle Saule was king it was first in Gilgal then in Nobe one of the Cities of the Priestes Under Dauid it was placed in Gabaon At length all the things belonging to it were by Salomon layde vp in the Temple as it had bene some singuler treasure Who nowe that is in his witte will say that the worshipping of god and meane of saluation was tyed vnto the Tabernacle where it had neuer no sure abyding place It is worthy to be diligently considered where he sayth it was through the singuler grace of God that Dauid knewe a certayne place wherein God would be worshipped vntill the time of correction This made for the confirmation and stabilitie of his kingdome which thing Ieroboam euidentlye obserued who perceyued that his kingdome could not be firme stable without some certayne place house for religion In the meane season we learne that this is a singuler gift of god vpon earth if externe religion be firmly established and that men may safely follow it This is a most strong bande to conserue Ecclesiasticall vnitie and an vnspeakeable argument of Gods goodnesse and fauour They that lyue vnder the tyrannous persecutors of the church acknowledge this thing and earnestly desire the same Let vs likewise acknowledge it which liue in rest peace least we prouoke the wrath of God by our notorious vnkindenesse and being in aduersitie let vs vnderstande howe great a commoditie that is which nowe a dayes so many men make so little account of Nowe hauing discoursed the thinges belonging to the Tabernacle he entreth to reason of the Temple also which succeeded in the Tabernacles place and which had the very same vse the Tabernacle had And this the scripture declareth was builded by Salomon whereas before tyll religion had a place appoynted there was none But bicause Dauid through diuine reuelation knew this place the Iewes seemed not all in vayne to thinke that the true worshipping of God was in that place onelye where Steuen sharpely rebuketh their blockheadnesse For although he graunt them that the Temple was builded by Gods appoyntment yet he by and by agayne sayth But hee that is the highest dwelleth not in Temples made with handes And bicause he would not be reprooued of rashnesse he bringeth the words of God speaking on this wise in Esay 66. cap. Heauen is my seate the earth is my footestoole what maner of house will you builde vnto me sayth the Lord or which is the place of my rest Hath not my hande made all these things By arguments taken of his owne nature he prooueth that he is included in no certain place nor hath no neede of these things which are done by men For he that is of all power and might and whom the heauen of heauens is not able to receyue as Salomon himselfe confesseth 1. Reg. 8. it is impossible that he can be conteyned within any house Agayne he that is the Creator and maker of all things hath no neede of our benefites as is declared at large Psal. 50. These things serue both for our consolation and instruction For whereas God is euerywhere he may therefore euerywhere be worshipped so that we neede to be neyther troubled with ouermuch costes ne yet with any great labour about the same And for bicause he hath no neede of our goodes the true trade of worshipping him and his fauour can not consist in such things Therfore it is a fowle and filthie error of these hypocrytes which when they had done these things thought they had fully discharged their duties vnto god Wherefore it behooueth vs rather to consider what the true vse and meaning of these outwarde things is They consist of time place ceremonies Tyme and place is conuenient for order sake For as it behooueth vs to appoynt certayne dayes for religion to be obserued on so the same cannot be done but in some place also But as saluation is not tyed to obseruation of dayes no more is it to this or that place Yet these things haue their vse in religion For they serue for the vse of the holy congregations whome it behooueth oftentimes to meete togither by reason of the preaching of the worde publike prayers and administring of the sacramentes And bycause Temples be appoynted to these exercises therefore they shoulde be exempt from all prophane and secular vsances Which was the cause that Aggeus the Prophet so much called on the building vp of the Temple But let vs not supersticiously be tyed in opinion to the ouermuch reuerencing of the place Nowe the vse of the Ceremonies appointed by God for of mans constitutions here is no one worde such as common custome calleth Sacraments is to seale or confirme vnto vs the benefites of God and therefore they lift vp our mindes by contemplation of fayth into heauen and admonishe vs of our duties both to God and to man These things it be commeth vs well to obserue and to be contented with them least being occupied in outwarde things we be wrapped in the olde errour of the Iewes and so lose the heauenly goodes Let vs therefore worship God the father in spirite and in truth who hath fully giuen vs in his sonne our onely Priest and Sauiour Iesus Christ all those things which he sometimes figured to the fathers in signes of ceremonies and the Temple to him be prayse honor power and glory for euer Amen The .liiij. Homelie YE stiffe necked and of vncircumcised harts and eares you haue alwayes resisted the holy ghost As your fathers did so doe you
nothing contrary to the same though it seeme neuer so worthy of authoritie And hereof the Lord himselfe giueth vs warning where he forbiddeth vs in the law to beleeue false Prophets although they confirmed their doctrine with myracles For the Lorde your God sayeth Moses tempteth you to see whether you loue the Lorde your God with all your heart c. Therefore they obiect myracles to vs in vaine which go about to perswade vs in things varying from Gods worde See 2. Thess. 2. Math. 24. Besides in Simon is set forth a manifest marke whereby a deceyuer may be knowne For he challengeth to himselfe godly honor which Satan chiefly desireth to th ende to spoyle God of his honor wherein he farre differeth from the good Aungels which refuse godly honor being offered them and put it ouer vnto god See Apocal. 19. and .22 And the faythfull seruaunts of God being well remembred of their naturall corruption be most free from this sacrilegall desire of godly honor and giue all the prayse to God for whatsoeuer they doe well and laudably Example hereof we haue seene before in Iohn and Peter and shall hereafter see the lyke in Paule Therfore let them be driuen from vs and clapped out of our company which dare to take vpon them any be it neuer so little a peece of diuine honor For he can be no faythfull seruant that will take vnto him his maisters glory Last of all we haue in the Samaritanes an example of the inconstancy and lightnesse of the Commons in that they yeelde to this crafty deceyuour and suffer themselues to be beguiled This is the propertie of the world to delite in deceyuers and to reioyce in deuisers of straunge subtelties But if there be any hope of neuer so little gayne yee shall see them who oughte to depend onely vpon the word of God by and by striken in a great rage They that in these dayes seeke after Soothsayers to heare tell of thinges lost or who hath taken them away giue vs examples of this madnesse And there be woorse than these which thinke diseases may be put awaye by incantations and certaine conceiued formes of wordes and with costly superstition hyre such as professe such kynd of witchcraft But the obedience of the Samaritanes being better instructed deserueth prayse This it becommeth vs to imitate and not to giue our studye to curious sciences which are long since plainely condemned by Gods sentence See Exod. 22. Leuit. 20. Deut. 18. Mich. 5. God the father hath appointed Iesus Christ to be our teacher and Sauiour Him it behooueth vs to heare and to doe his commaundement to whome be prayse honor power and glory for euer Amen The .lviij. Homelie BVT assoone as they gaue credence to Philips preaching of the kingdome of GOD and of the name of Iesu Christ they were baptized both men and women Then Simon himselfe beleeued also And when he was baptized he continued with Phillip and woondered beholdyng the my racles and signes which were shewed When the Apostles which were at Ierusalem heard say that Samaria had receyued the worde of God they sent vnto them Peter and Iohn which when they were come downe prayed for them that they might receyue the holy Ghost For as yet he was come on none of them But they were baptized only in the name of Christ iesu Then layde they their handes on them and they receyued the holy ghost BIcause the kingdome of our Sauiour Iesus Christ was to be extended ouer all the world it was therfore necessary that the gospell by the teaching wherofmen are brought vnto Christ should be preached vnto all Nations whereof we haue seene how the Apostles receyued a commaundement of the Lorde himself being ready to ascende vp into heauen The great persecution which Luke sayth beganne at Ierusalem gaue an occasion of the putting this matter in execution For where before the tyme of this persecution the sermons of the Apostles sounded but in Ierusalem onely the other faithful ministers of Christ beyng thence dispersed beganne to preach in other places and had such good successe that within short space Phillip being come to Samaria wanne vnto Christ by his continuall preachyng the Gospell the people of the Citie which Simon long tyme had bewitched with his Magicall sciences For they contempning his Magicall conueyaunces began to giue eare vnto Christ to heare him only And how prosperously they tooke this thing in hand this present place declareth which setteth out vnto vs a more full constitution and ordering of that churche and most diligently sheweth the great going forwarde of those men in fayth and other gifts of the spirite First it is declared how they grew into one body of a congregation where he sayth Assone as they gaue credence to Philips preaching of the kingdome of God and of the name of Iesu Christ they were baptized both men and women Therefore this place is attributed chiefly to the beliefe which they gaue vnto Philips preaching in such sort that they thought his doctrine was confirmed with authority inough by the myracles which he wrought We learne therfore that through fayth congregations do duely grow in one are most stronglye knit with an inwarde bande For this Fayth only grafteth vs in Christ Iesu and maketh vs members of one body in him as Paule in many places testifieth Whervpon we euidently gather agayne that where men want faith there can be no church of Christ for such must needes be led with most variable and contrary senses and meanings We are taught by the example of the Samaritanes that the worde of God where men teache must be beleeued and that it must not be comptrolled by mans reason so that it shall nede euery day new authority For as Paule testifieth that the scriptures are inspired of GOD so the ministerye of the worde instituted of Christ in his church expressely teacheth the same Therfore whosoeuer beleeueth the ministers of Christ bringing Christes voyce and his worde we may saye hee beleeueth Christ and not men For vnto all suche belongeth this saying of Christ He that heareth you heareth me And whosoeuer receyueth hym that I sende receyueth me Wherefore Paule iudgeth the Thessalonians for this cause woorthy to be praysed for that they receyued his doctrine not as the worde of a man but as of an Aungell And the same prayse the Samaritanes deserue and as many as haue beleeued the Gospell according to their ensample Furthermore to this inwarde communion consisting of Fayth is ioyned also an outwarde bande of communion or societie For it is sayd that all as well men as women were baptized in the name of Iesus christ For as Christ chose his elect out of the world so will he haue them separated from the world and consecrated to himselfe onely To the which ende he requireth of them a playne confession of their fayth and furnisheth them wyth sacraments whereby they be
soweth the seede of dissention among them by whose concorde and labour the peace and tranquilitie of the Church ought to be mainteyned Examples wherof we haue set forth in Core Moses enimie and in the often contentions of the Apostles the which Christ so many times and so earnestly repressed But the euill of discention might seeme but a tryfle although for the most part it be pernitious in the congregation if there were not a greater plague ensued that is to saye a wicked robbery and mart which ouerturneth all religion and vseth to plucke mennes myndes wholy from religion This thing is more euident in Simon than that it needeth long demonstration For assoone as he had taken ambition and couetousnesse to counsayle in matters of religion by and by he discendeth to spirituall merchandise and robberie But would God one Simon were herewith slaundered and that we eueriwhere sawe not others which offende more wickedly than he For after that a certayne earnest zeale and desire of religion had endowed the Church wyth great abundaunce of riches and that Byshops beganne to be had in reuerence and honor then beganne Simons not very syncere ledde with the spirite of ambition and couetousnesse by vnlawfull meanes to aspire to Byshopricks and cathedre dignities These afterwarde when they had gotten the supremacie deuised wayes how they might recouer againe that which they had spent in purchasing of voyces and hereof was hatched that slaunderous buying and selling of religious matters These beginninges may we thanke of selling of Sacramentes of buying of pardons of hyring of prayers merites of supererrogation gaynefull dispensations buying of buriall places and whatsoeuer like kinde of inuentions That a man may marueyle howe the chiefe Byshops of the Church are become so impudent to glory in the succession of Simon Peter and so manifestly bewraye themselues to be rather the successors of Simon Magus These men haue reygned many yeares in the Church vntill the Lorde with the whippe of hys worde began to driue them out And yet they repent not but being taken in their owne mischieuousnesse rather crye out still that they are the true and lawfull gouernours of the Church And yet we accuse not them onely but also lament that among the professors of the Gospell many times such plagues are to be founde For we see many come to the Gospell of none other minde but for that they woulde be fensed vnder this plausible colour and so most greedily inuade the Church goodes and most dishonestly abuse them And many times they meete with Ministers lyke vnto themselues who hauing gotten by vnlawfull meanes to haue the rule ouer Churches can neyther reprooue nor keepe vnder these raueners Therefore the spirit of Simon nowe a dayes stretcheth the boundes of his kingdome farre and neere which seemeth to me to be the greatest plague of the Church wherby it commeth to passe that they which are as faultie as are the Antichristians doe little preuayle by preaching of the Gospell But let vs see what Peter sayth who expostulateth with Simon This is both a most graue and sharpe expostulation and consisteth of two poynts First he accuseth his fault and denounceth what punishment it deserueth and figureth or fashioneth his saying with an imprecation or kynd of curse beginning on this wise Thy money sayth he perishe wyth thee that is to saye thou and thy cursed money perishe togither The Apostle beginneth on this sort not of moodynesse of minde or of any vnbrydeled affection of anger but mooued by the holye Ghost which woulde after this phrase and maner of speache vtter the heynousnesse of his wickednesse and punishement Therefore such imprecations as these must be referred vnto a certaine kynde of prophecying as we see diuers in the Psalmes and wrytings of the Prophetes But the grieuousnesse of his punishment is more amplified by the sentence next adioyned where he sayth Thou hast no part nor fellowship in this businesse By which wordes he declareth that he is vtterly excluded from all participation of spirituall giftes and excommunicated out of the Church of the Lorde And least Peter might seeme causelesse to vse any kynde of rage he addeth the cause of so cruell threates bycause thou hast thought that the gift of God maye be obtayned with money Which one thing abundantly declareth that thy hart is not right with God forasmuch as thou thinkest he is lyke vnto couetous merchaunts and vsurers Hereof is gathered a generall sentence whereby we are taught that no such are allowed before God as make vauntage and gaine of religion and vnder the colour of religion seeke their owne lucre We are taught also by Peters example with what zeale and feruencie of spirite â–ª Ministers ought to reprooue those which for filthie lucres sake distayne the glory of god They must so be handled that they maye vnderstande howe they haue horriblye sinned and deserued the grieuous punishment of eternall damnation For there is no place for modestie and meekenesse to be vsed where the glory of God is openly assaulted and where the gifts of Gods grace are made subiect to the gainefull pleasure of most couetous persons We reade therfore that Elizaeus vsed the lyke zeale towarde Giezi his naughtie seruant whom he sodeinly strake with the plague of leprosie bicause he required of Naaman the Assirian a rewarde for that health that was freelye giuen him of god And Iesus Christ a most perfite paterne of meekenesse was so mooued with that impious sale of holynesse that he layde hands on the authors of such wickednesse and draue them out of the Church with a whippe lyke impudent Dogges We may therefore iustly complayne of their iniustice in these dayes that say we offende agaynst the rules of Christian modestie and charitie when we accuse the Antichrist at Rome and his Creatures the Cardinals Bishops Monkes and Priestes which by reason of their wicked and prophane Fayer or Mart these many yeres haue caused Christes religion to be mocked and scorned of the Iewes and Turkes and yet to this daye haue no serious or earnest thought of any reformation or amendement notwithstanding they be euery where spoken against But it is the perpetuall and euerlasting decree of God appoynted by his Prophete that in his house there shoulde be no dwelling for Chanaanites that is to saye for such kinde of merchaunts Moreouer it is woorthy to be noted how Peter by a graue sentence condemneth not onely Simon but also Simons money Therfore what thing so euer serueth the wicked against the glory of GOD is accursed as well as they So that money wherwith kyng Balaac would haue hyred Balaam to haue hindred Gods appointment towarde his people is called the rewarde of iniquitie And the money for the which Iudas solde Christ appeareth to haue beene accursed bicause Iudas could neyther long enioy it neyther serued it the priestes for any other vse than to purchase them a perpetuall blot and memorie of their
encouraged to go about it where he promiseth most prosperous successe to those that walke in hys commaundements An example of this diligence is to be seene in Abraham who being commaunded to go out of his countrie thought good to obey the calling of the Lorde though he were altogither ignoraunt what should folowe thereof Which thing as it most prosperouslye succeeded with him so we reade that Saule was tangled in horrible calamities who had rather folowe the deuises of his owne reason than the commaundementes of god See Samuel 1.13 and 15. Chapter But let vs consider the Aethiopian who is so diligently described First he declareth his state and condicion in that he sayth he was an Eunuch by which name it appeareth the Courtyers of the Kinges and Queenes of the East were called and specially those that were of their Chamber although they were not all gelded Wherefore it maketh for the exposition of thys name that he calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a prince and one that had the charge of all the Queenes treasure whome we may call the Cofferer or Lorde Treasurer Whereby it plainely appeareth that he was none of the inferiour Courtyers but one of the chiefe of the court This place teacheth vs that Magistrates and officers ought not for their office sake which they susteyne to bee excluded from the Kingdome of Christ as the seditious Anabaptistes crie For Paule plainely testifyeth that such are the Ministers of god And there are examples of manye which whyle they were in office were illuminated with the knowledge of Christ and for all that were not commaunded to giue vp their office Of this number was Ioseph a Senator of Ierusalem whome the Euaungelistes write was a Disciple of Christ and of godly affection buried Christ. So Peter bade not Cornelius to giue vp his Captaineship And it was lawfull for Sergius Paulus after he was conuerted vnto Christ to continue in the Proconsulshippe of Cyprus Therefore most vayne are the clamours of the Anabaptistes where they stiffely denie that Christian men ought to beare any office Then he declareth the maners and studie of the Aethiopian by two arguments For he sayth he went vp to Ierusalem for to worship and as he iourneyed was giuen to reading of the Scripture Therfore although he were an aliant and straunger yet he had some vnderstanding of that true God which before time woulde chiefely be knowne in Iurie as the Prophete witnesseth Neyther must we say that he was deceyued through foolishe superstition and so included and tyed religion to certaine places For where he was studious of the Scriptures he reuoked externe worshipping to the rule of Gods worde which is the onely waye of true religion and vndoubtedly he respected the promise of God who long before had promised in that Church to heare the prayers aswell of Straungers as of Iewes The reason of which promise was founded on Iesus Christ a figure of whom aswell the Temple was as the sacrifices made in the same The example of this Eunuch teacheth vs what the studies of Princes and great men ought to bee Let them remember that they shoulde principally and aboue all things haue a care of religion Now let them not appoynt the same after their owne brayne as we reade sometyme Ieroboam did for the establishment of his tyrannie but according to Gods worde which it behooueth them both to heare and reade moste diligently For it was before declared that they be the Ministers of god He hath appoynted them to be the Nourices of his Church as the prophet sayth Esa. 49. He himselfe is in the middle of their Sessions and iudgementes And to him shall they hereafter giue an account of their administration which they neuer can wel doe vnlesse they being enflamed with the desire and loue of religion think that they ought aboue all thinges to followe the worde of god For thys cause the king in tymes past was commaunded to haue an abridgement of the lawe and to be continually exercised in reading of the same And surely it appeareth that all those Princes which haue deserued any prayse before God were most studious of these things such as were Dauid Salomon Asa Ezechias Iosias and after the Apostles time Constantinus Theodosius Carolus and diuers others of whose godlynesse the foundations of Churches and Colledges now a dayes euerywhere beare witnesse If the princes in these daies were occupied in the same studies and as many as beare rule and authoritie Christian affayres shoulde better prosper and goe forwarde But bicause blinde concupiscence the madde desire of dycing sumptuous banquetting immoderate hunting and hauking contempt of Gods worde and his sacraments and insatiable desire of warring and fighting are comen in their place nothing can be hoped for at these Princes that may serue eyther for the publike weale or reformation of the Church and glory of God. Unto these thinges Luke ioyneth what Philip and the Aethiopian dyd For Philip is commaunded to ioyne himselfe neare vnto the Chariot and nowe the holy spirite offreth an occasion of well doing although Philip till this time sawe none For as he drewe neare he heard the Eunuch reading alowde a notable place of Esaye the Prophete concerning Christ and streyght waye being mooued by the spirite he demaundeth whether he vnderstande the place Here some men might thinke Philip of small ciuilitie which being not called woulde approche so neere to a man of authorities Chariot and would aske such a question of one whom he knew not as manifestly vpbrayded him with ignorance But whereas he had betaken him selfe wholy vnto God he diligently fulfilleth all that God commaunded not regarding the doltish reasons of the flesh And that which he doth after the commaundement of god prosperously succeedeth For he findeth notable tokens of great modestie and humanitie in the noble man though he were a straunger who hauing iust occasion disdainefully to haue reiected Philip as is the guyse of great and rich men yet he modestly confesseth his ignoraunce and bicause he was moued by the secrete instinct of the spirite to thinke well of Philip biddeth him to come vp vnto him and taketh him as an expositor of the Scripture which he read Uerily this noble man deserueth singuler prayse whyle he is neyther puffed vp with the affiance of his owne witte neyther refuseth a straunge interpreter neyther disdayneth the Scriptures the most part whereof he perceyued to be more difficult than he coulde easily vnderstande But God alloweth such hearers of hys worde as being endued with humble myndes doe reuerently tremble at his worde In the meane season we are taugâ—â— that the Scriptures ought to be opened by Expositions and interpretatioâ— â–ª And God vttreth those interpretations by men which being illuminaâ—◠〈◊〉 his spirit by comparing of Scriptures togither and obseruing the prâ—pertie and proportion of fayth picke out the true meaning and sense of
the 〈◊〉 Which gift Paule numbreth amongst the chiefe Therefore they are 〈◊〉 pieuish which looke for reuelations from heauen and lyke Doltes wickedly despyse the ministerie of the Church Let vs followe the godlynesse of this Eunuch his modestie humilitie and feruent desire of saluation For so it shall come to passe that we also shall attayne to true saluation in Iesus Christ to whom be prayse honor power and glory for euer Amen The .lxj. Homelie THE tenour of the Scripture which he read was this Hee was ledde as a sheepe to be slayne and lyke a Lambe dumbe before his shearer so opened he not his mouth Bicause of his humblenesse he was not esteemed But who shall declare his generation for his lyfe is taken from the earth The Chamberlane aunswered Philip and sayde I praye thee of whome speaketh the Prophete this of himselfe or of some other man Philip opened his mouth and beganne at the same scripture and preached vnto him Iesus THe Euangelist Luke diligently descrybeth the hystorie of the Aethiopian conuerted vnto Christ aswell for many other causes as for that it conteyneth an ensample of true conuersion whereby we are taught howe God dealeth with vs when he mindeth to receyue vs into the societie of saluation First Luke sheweth how God is the cause efficient of this conuersion who of his meere fauour sent Philip throughe whose ministerie the Eunuch of Aethiopia shoulde be conuerted The same God as he chose vs all before the foundations of the worlde were layde wythout any respecte had to our good workes so by his grace he ministreth vnto vs and giueth vs when we thinke nothing thereof all thinges belonging to our saluation Next Philip is an instrument of this conuersion whose helpe God here vseth according to his custome For where our infirmitie is not able to abyde the maiestie of God he ordeyneth that we shall be taught and ledde by the ministerie of men which is a speciall argument of Gods goodnesse towarde vs and therefore is euerywhere first accounted among the benefites of god The instrument that Philip vseth is the worde of God not such an ineffable and ymaginary worde as certayne Seraphicall and fanaticall smatterers in Diuinitie suppose but the verye same worde that is conteyned in the Scriptures For out of these must all sermons and the whole doctrine of saluation be taken neyther must wee looke for any newe kynde of doctrine vnhearde of vntill this day Amongst all these thinges the mynde of the Eunuch so well disposed to receyue the truth and doctrine of saluation is notable That he was studious of religion the long iourney that he tooke both full of traueyle and daunger doth abundantly declare His desire to learne his diligent reading of the Scripture and that he woulde â—ake vnto him a man vnknowne of whome hee hoped for a more full 〈…〉 prooueth All which things it is manifest he had through the 〈◊〉 of God bicause these thinges vse to appeere in no man vnlesse he 〈◊〉 with some singuler illumination of the spirite But let vs see what 〈◊〉 they doe whyle they are togither which Luke in this place describeth repeating worde by worde the place of Esaye which gaue occasion to Philip to reason with the Aethiop touching Christ and hys saluation This place is in the .liij. Chapter neyther is there any other place that more euidently comprehendeth the misteries of Iesus Christ so that Ierome not without a cause iudgeth the Prophete Esay worthie to be numbred rather among the Euangelistes than the Prophets In the meane while Gods prouidence is to bee considered which gouerneth mennes affayres and suffereth nothing by hazarde to come to passe whereof wee haue an euident argument bicause euen at the very same tyme that Philip beginneth to talke with the Aethiope Luke sayth he was reading of that verie place An Ethnick or Infidell would impute this thing vnto fortune or chaunce But we acknowledge the prouidence of God which doth not onely giue all things their successe but also ruleth all other thinges appertayning to the same For how should he neglect mens matters be they neuer so small which numbreth the heares of our heades feedeth the byrdes of the ayre and singulerly decketh the flowers of the fielde Furthermore touching the place of Esaye it comprehendeth in it the whole summe of our redemption For it declareth the mysterie of Christes death and the victorie whereby he is entered inâ—o the glorie of his father and hath gotten an immortall and euerlasting kingdome It shall be good to consider euery thing in the order as it is declared First he setteth forth the death of Christ in these wordes He was ledde as a sheepe to be slaine and like a lambe dumbe before his shearer so he opened not his mouth By these wordes he doth not onely set forth the pacience of Christ which as at many other tymes so in his passion and death appeared most perfite but also he teacheth that he tooke his death of his owne accord and willingly so that the counsaile or force of his enimies wrought not the same In deede the Scribes and Phariseys tooke counsaile agaynst him Iudas sought all meanes busily to betraye him The high Priestes in theyr counsaile pronounced him guiltie of death Pilate caused him after he was whipped to be nayled on the Crosse. But what could all these haue done if he would haue vttered or shewed the strength of his diuine power and maiestie Yea who pulled him downe from his fathers bosome to the earth By whose counsayle tooke he fleshe and manhoode in the Uirgines wombe Who gaue them strength to rise againe which were sent out agaynst him and fell to the grounde at one worde spoken of hym These thinges therefore teache vs that he dyed bicause it was his pleasure to die forasmuch as he came into the worlde for none other cause but for that he would giue his life for the life of the worlde Therefore where he was able most valiantly to haue resisted the enterprises of his enimies he would yet be led to his death like a sheepe and a lambe so that he would not seeme no not in worde to vtter any token of an vnpacient minde and vnwilling to die Herevnto appertayneth that that is sayde in the Gospell Therefore doth my father loue me bicause I put my life from me that I might take it againe No man taketh it fro me but I put it away of my selfe I haue power to put it from me and I haue power to take it againe And Paule expounding these sayings sayth He became obedient to his father euen to the death of the Crosse and tooke vpon him the shape of a man being in the shape of God. Now these thinges serue partly for our redemption and saluation and partlye for our instruction For thus it behooued that our sinne of disobedience should be done away which made vs subiect to eternall damnation Moreouer Christ taught vs
by hys example pacience and obedience in bearing the Crosse as he admonisheth vs oft tymes in the Gospell And Peter wryteth thus to the same purpose Christ suffered for vs leauing vs an example that we should follow his steppes which did no sinne neyther was there any guyle founde in his mouth which when he was reuyled reuyled not agayne when he suffred he threatened not Howbeit the Prophete ioyneth vnto the death of Christ the victorie which he gate by hys death saying Bicause of hys humblenesse he was not esteemed By the name of humblenesse is vnderstanded the state of the crosse and of death whereby it appeareth that he was outwardly humbled or brought downe This is therefore the meaning of his wordes where he seemed altogyther oppressed and destitute of helpe God of his iust iudgement reuenged hys cause and declared he was the Conquerour of death and of Satan although he seemed conquered Thys agreeth with the first promise where it is sayde the Serpent shoulde sting Christ in the heele but that Christ should treade vpon his heade The same did Dauid prophecie should come to passe where he sayth He shall drinke of the brooke in the way therefore shall he lift vp his head For where by the merite of his death he purged our sinne and tooke it away he also spoyled and disarmed death which by reason of sinne had power vpon vs Shortly after being rysen from death he openly declared that death and the Deuil had no power vpon him wherefore he most gloriously tryumphed ouer all his enimies And thys is that glory which he desyreth hys father so often to gyue hym The consideration hereof is verie necessarie For it serueth for the confirmation of our fayth that we be not offended neyther at Christs crosse nor our owne For as Christ by the Crosse entred into the glorie of his father and dyed and was raysed agayne from death for our sake to declare he was a Lord and sauiour as well of the quick as of the dead so we by death ouercome and whether we lyue or dye we be the Lords And as God reuenged Christes cause although he seemed altogyther oppressed so he vseth to defende and preserue the memorie of them that be hys that their godlynesse who now are punished by shamefull deathes as wicked men malefactours may be knowne to them that come after them Wherevnto are to be referred the examples as well of the Prophets as the Apostles Moreouer after victory followeth a kingdome to the which he attrybuteth an euerlastingnesse and vnspeakeable power saying But who shall declare his generation Thys worde generation according to the vsage of the Hebrues is taken as well for the age of a man as for his posteritie Both these declare the contynuall enduring of his kingdome For the Angell testifyeth that his kingdome is euerlasting where he sayth vnto Mary Of his kingdome shall be none ende Likewise Christes posteritie is euerlasting For they which by him are made the children of God shall neuer fayle And as there shall be alwayes vpon the earth such as he shall acknowledge for the sonnes of God and coheyres with him so they being taken out of this worlde shall liue and reigne for euer with him For this is the effect and summe of his last will which before his death he would haue his father to ratifie Father I will that they which thou hast giuen mee bee with me where I am that they may see my glorie which thou hast giuen mee Touching them both the holy ghost teacheth vs by the Prophete saying The seede of Dauid shall endure for euer and his seate is like as the Sunne before me He shall stand fast for euermore as the Moone and as the faythfull witnesse in heauen And this is that thing wherein Christes kingdome differeth from all the kingdomes of the worlde For they all shall perishe neyther remayneth any of those auncient and riche Monarchies and they which remayne and flourishe this day doe euidently portend their ruine and decay Hereof may two things be gathered the knowledge whereof is very profitable First the perpetuitie or euerlasting continuance of Christes church which being assaulted from the beginning of the worlde endureth yet vntill this present day and shall endure euen vntill the ende of the worlde as he hath promised By which argument we may comfort our selues against al the assaultes of Tyrannes Next the certaintie of eternall life dependeth hereon without the which it is most vaine that is written of fayth and religion as Paule disputing of the resurrection from death hath taught For if Christes posteritie be ineffable and therefore eternall then must there bee an other life after this to say an heauenly and an eternall And so it remayneth both firme and stable that Paule sayth that neyther life nor death can seperate vs from the loue of God. But bicause the things be of most importaunce and weight which he speaketh of Christes victorie and Kingdome he repeateth the cause of them againe which is For his life is taken from the earth What can be more absurde if we consider the iudgement of the fleshe He sayde Christ should be a conquerour and raigne for euer And he alleageth the cause of his victorie and kingdome to be for that his life shoulde be made away vppon the earth But we haue declared before that this thing agreeth with the first promise And Paule is a most faythfull Interpretour of this place where he sayth Iesus Christ when he was in the shape of God thought it no robberie to be equall with god Neuerthelesse he made himselfe of no reputation taking on him the shape of a seruaunt and becamelyke vnto men and was found in his apparell as a man hee humbled himselfe and became obedient vnto the death euen the death of the Crosse. Wherfore God hath also exalted him ▪ and giuen him a name which is aboue all names that in the name of Iesus euery knee should bowe both of things in heauen and things in earth and that all tongues shoulde confesse that Iesus Christ is the Lorde vnto the prayse of God the father These things serue for our consolation that we be not offended at death For as it behooued Christ should be taken from the earth to obteyne the victorie and a kingdome in heauen so is it impossible that we shall lyue and reigne in heauen vnlesse we also chaunge this present life for the eternall For as Paule sayth This corruptible bodie must put on incorruptiblenesse and this mortal◠must put on immortalitie And to be short such is the reason of our societie with 〈◊〉 that we can enter into life none other way than by death whereby he entered Wherevpon the Apostle sayth If we dye with him we shall liue with him ▪ If we suffer with hym we shall also raigne with him For God will haue vs like to his
to euery one that asketh vs And with howe great trust and diligence Paule discharged the office committed to him of Christ the Text shall declare For he confesseth that from Ierusalem and the coastes rounde about to Illyricum he filled all Countries with the Gospell Thirdly least any man might thinke that so great a Minister of Christ was endued with any priuiledge of immunitie to escape alway free he maketh mention also of his afflictions I sayth he will shewe vnto him howe great things he shall suffer for my sake Which wordes haue in them no commination but a promise For first we knowe that Christ maketh them partakers of his glorie whome he doth vouchsafe to haue parteners of hys crosse Insomuch that Paule afterward commendeth the Philippians for this cause that it was giuen them not onely to beleeue in the â–ª Lord but also to suffer for his sake Further he sayth he shall be inuincible promiseth him hys succor and ayde in bearing the crosse Paule himselfe shall be the best expositor of this saying which writing vnto the Corinthians sayth Of the Iewes fiue times receyued I euery time fourtie stripes saue one Thryse was I beaten with roddes I was once stoned I suffred thryse shipwracke Night and daye haue I bene in the deepe sea in iourneying often in perils of waters in perils of robbers in ieoperdies of myne owne Nation in ieoperdies among the heathen in perils in the Citie in perils in wildernesse in perils in the sea in perils among false brethren c. See the place â–ª 2. Cor. 11. and .12 Furthermore these things teach vs that the Gospell can not be preached without the crosse and tribulation For this worlde cannot abyde the lyght thereof bicause the workes thereof bee naught Therefore euen as Paule in this place so Christ in euery place admonisheth those that be his to beare the Crosse. Therefore they be most foolishe of all other men which thinke that in the ministerye of the Gospell the matter may be brought to passe without daunger and go about to please the worlde Nay he shall be little meete for this office and function except he well haue prepared himselfe to beare the crosse and all kinde of aduersities Touching which poynt see Luke xiiij Let vs remember that God onely giueth vs power and strength whose looue wherewyth he looued vs if we well perceyue we shall be prepared and ready to all assayes as Paule afterwarde teacheth Let vs therefore make our continuall prayers vnto him that he will graunt vnto vs to be able both to suffer for the name of Christ and also to come to the inheritance of heauen with him to whome all prayse honor power and glory is due for euer Amen The .lxvj. Homelie And Ananias went his waye and entred into the house and put his hands on him and sayde Brother Saule the Lorde that appeared to thee in the way as thou camest hath sent me that thou mayst receyue thy sight and be filled with the holy ghost And immediately there fell from his eyes as it had bene scales and he receyued sight and arose and was baptised and receyued meate and was comforted Then was Saule a certayne dayes with the Disciples which were at Damasco And streyghtwayes hee preached Christ in the Sinagoges howe that he was the sonne of god But all that heard him were amazed and sayde Is not this hee that spoyled them which called on thys name in Ierusalem and came hither for that intent that hee myght bring them bounde vnto the high Priests But Saul increased the more in strength and confounded the Iewes which dwelt at Damasco affirming that this was very Christ THe Euangelist Luke descrybeth the conuersion of the Apostle Paule very diligently partly for that we myght vnderstande thereby what grace and goodnesse God sheweth vnto sinners and partly for that Paules doctrine myght be of the more authoritie with vs as which he commendeth vnto vs with so earnest protestation that he sayth an Aungell of heauen is not to be beleeued that woulde teache the contrary To both these appertaine that singuler and notable testimonie wherewith Christ as we hearde yesterday set forth Paule For he calleth him a chosen vessell who a little before seemed to be the vessell of wrath Furthermore he attributeth to him in handling of his affayres fayth dexteritie constancie paciency of mynde Whereby we gather that the goodnesse of God towarde sinners is great and that we maye not contemne the doctrine of Paule vnlesse we will contumeliously sinne against Christ and accuse his testimonie of falshoode But let vs see this present place which comprehendeth the restitution of Paule and the first thing he did in his Apostleship or ministerye of the Gospell Concerning Paules restitution which was three dayes blynde and at length receyued hys sight agayne and was by baptisme receyued into the Church of Christ the persons both of Ananias and Paule are to be considered with the marueylous effect which the Euangelyst sayth by and by followed But first we will speake of Ananias whose ministery it pleased God herein to vse He as it is sayde went his waye and entred into the house of Iudas where he hearde that Paule was lodged The earnest repeating of Gods commaundement did put from him the stupiditie that he was in before neyther alleageth he any more the talke of the people or the reasons of fleshlye wisedome agaynst the commaundements of the Lorde which mynde we may see in all the true worshippers of God which haue this speciall care that no feare withholdeth them from the dutie of obedience which they owe vnto god Let vs also imitate these people and knowe that they are vnworthye of all pardon and excuse who are so ouercome of the infirmitie of the fleshe and feaâ—e of daunger that they forget and denye God and the dutie they owe vnto him Further Ananias layeth his handes vpon Saule whych ceremonie is for good purpose borowed of the olde testament in the ordering and making of our Ministers For in tymes past the priests layde their handes vppon the sacrifices whereby declaring that the thing which they did was in the behalfe of all the people and so consecrated the beastes standing at the aultar vnto god By a lyke reason the publike cure and charge of the Church is commended vnto the Ministers by imposition of handes and they are therby admonished to remember howe they be consecrated vnto God and that therfore they must apply all their study care labour and watching to set forth the glory of God. But bicause there is no vse or profite of a bare ceremonie Ananias ioyneth the word thereto wherby he declareth to him whatsoeuer Christ commaunded him to say Wherein the bolde courage of Ananias is to be considered who plainely professeth the name of Iesus Christ and acknowledgeth himselfe to be his seruaunt before him whome he knewe hytherto to be Christes mortall enimie Agayne
gathered a generall rule whereby we are taught that we must simply obey God and not take our reason to counsell when we haue hearde the expresse commaundement of god For as God hath this authoritie ouer vs to commaunde vs what it pleaseth him so is it the propertie of fayth as it were to captiuate all reasons vnderstanding and to subdue it vnto the word of God not to suffer it to reason against the manifest commaundementes of god For that is an ouer wicked audacitie to go about to make the authoritie of Gods preceptes to gyue place to our reasons Therfore that that the olde Testament sheweth that Abraham sometime did who neyther doubted of Gods promise although he sawe it to be agaynst the course of nature nor disobedientlye gaynesayde his commaundements though absurde and vnreasonable to see to the same doth the holye ghost in this place require of Peter We are admonished also that it ought to suffise vs when we vnderstande that God hath appoynted or spoken any thing forasmuch as it is euident he ordreth all things both wisely and for our saluation And this is that wrastling of fayth wherein all such ought to be exercised as will be taken for the true and faithfull worshippers of god In the which if nowe a dayes we were more obediently and diligently occupied we should be much lesse troubled than we be and finde better successe in our doings But let vs see the obedience of Peter which he declared when he had hearde the commaundement of the holy ghost First without all delaye he went downe to them and did nothing mutter as the wayward doe vse eyther that he was interrupted of his prayers or let from his dinner Then when he sawe the messengers whome by their apparell he might easilye iudge were Gentyles and souldiers he friendly telleth them that it is he they seeke for and asketh them what the cause of their comming is And streightway the messengers courteously aunswere him and faithfullye declare vnto him all that their maister had commaunded them For both they singulerly commende their maister and diligently report the Oracle vttered by the Aungell to the intent they might the easilier obteyne the purpose for the which they came And by the waye maye be seene with what diligence and trust Christian seruauntes ought to go about their maisters businesse that they onely serue them not in their sight as Paule sayth but as much as in them is labor when they are absent to set forth their honestie to worke for their commoditie Ephe. 6. By and by as Peter had heard their message he vnderstoode the mysterie and secret of the vision and perceyued that the Gentyles were signified by the vncleane beastes whome God woulde nowe haue brought by preaching of the Gospell into the fellowship of Christ and to saluation Wherefore he bringeth them into the house and the next day goeth with them being accompanied by certayne brethren of Ioppa who both woulde this waye declare their good affection vnto Peter also were chosen of God to be witnesses of so weighty a matter Moreouer as in all these things there appeareth a faithfull obedience such as erewhyle we hearde the spirite of God commaunded vnto Peter so Peter is a notable example of hospitalitie which as it is in all men a thing most commendable so it most becommeth Bishops and Ministers of the worde that whyle herein they giue others good ensample they cause their doctrine to be the better spoken of which is the cause that among the properties of a Bishop Paule thinketh this also worthy to be rehearsed Therfore by Peters example the waywardnesse of them is reproued who for that they will be taken to be of authoritie beare themselfe verye straunge and will shewe no maner of friendly familiaritie eyther to straungers or those of their owne house Whome if the example of Peter cannot yet the authoritie of Christ ought to mooue who euen then as Marke writeth did friendlye receyue all men when by reason of the peoples importunitie preasing vpon him he had scarce leysure to eate his meate After these things Luke declareth the meeting of Cornelius and Peter And of Cornelius he telleth two things First that he called togither hys kinsfolke and alliance and all other which he was acquaynted with who all wayted for Peters comming These thinges expresse the propertie of a true fayth For where fayth stayeth onely vpon the worde of God she seeketh and wayteth carefully for the same Agayne where it burneth in desire of Gods glory and loue of hir neighbour she is desirous to communicate saluation also vnto many others Both these properties doth Cornelius performe and that not without his great perill For we haue alreadye oftentimes declared that it was a daungerous matter among the Romaynes to alter or chaunge religion Therefore it coulde not be but daungerous to haue so many witnesses therof But that fayth standeth in no feare of daunger as well the Scriptures as many other examples euerywhere declare Let vs followe this endeuour and desire least whyle we make prouision for our selues we betraye the glory of God and neglect the saluation of them which ought to be most deare vnto vs according to the law of nature But Cornelius doth yet another thing For assoone as he seeth Peter the Apostle by and by he runneth to meete him falleth downe at hys feete and worshippeth him These are tokens of a deuout minde and that hath a very good opinion of the worde of God and his minister Yet Cornelius exceedeth herein and offendeth in ouermuch veneration whyles as may be gathered of Peters words he attributeth more vnto him than belongeth to a man This many times cometh to passe when we vse the vnaduised zeale of our reason in reuerencing Gods Ministers And of none other beginning sprong that superstitious worshipping of Saintes pilgrimages for deuotion sake kissing of reliques and infinite other such lyke things then bicause men being beguyled with an inconsiderate zeale of religion thought there was some sparke of godheade in them whome God had vsed sometime to the enlargement of his glorye and the saluation of others It behooueth vs therefore to lift vp our eyes to God himselfe least whyle we will seeme to be to religious we defraude God of his due honor To this purpose belongeth the answere of Peter who doth not dissemble Cornelius error but friendly reprehendeth him saying Arise for I also am a man as though he shoulde saye I perceyue you haue an opinion of me farre aboue that I am And bicause you thinke there is in me some godheade therefore you doe vouchsafe to giue me this honor but you are farre deceyued For although the grace of God hath made me an Apostle yet as touching my essence and nature I am nothing but a man that is to saye mortall frayle and sinfull which had neede my selfe also of Gods grace and Christes merite Therefore giue me no diuine
plainely testified that our saluation is conteyned in Iesus Christ alone he nowe beginneth by narration of the historie more at large to explicate and dilate the same and that in such sort that it maye easilye appeare howe all the thinges that belong to the redeeming of mankynde are performed by Christ. He beginneth his narration with the time and place shewing where and when Christ began to be knowne Also he citeth them for witnesses of the things which fame long before had bruted so farre abrode least any man might iudge the hystorie to be vncertaine or doubtfull you sayth he know that word which was published ouer all Iurie and beganne in Galiley after the baptisme which Iohn preached It is not without a cause that he maketh mention of the place forasmuch as Esay sometime prophecied that Christ shoulde beginne to preach in Galiley as Mathew also hath noted in his .iiij. Chapter and Esay 9. And it seemeth he alleageth the time for none other cause saying this preaching beganne after the baptisme of Iohn bicause the Prophetes foreshewed that he shoulde be the first Minister of the new Testament and the forerunner of the promised Sauiour For that those things belong vnto him which are reade in Esay 40. of a voyce crying in the wildernesse and in Malachie of Elias appeareth by the writinges of the Euangelistes and by the testimonie of Christ himselfe in Mathewe the .xj. Chapter more manifest than needeth long demonstration They are therfore by this place confuted which denye that Iohn ought to be accounted among the Ministers of the Gospell Whereas it is playne that he bare witnesse of Christ and sent his Disciples of fayth and good zeale vnto Christ. And prepared all the people aswell by his doctrine as by baptisme to embrace and receyue Christ which office of his his father Zacharie by inspiration of the holy spirit acknowledged in him assoone as he was borne We haue here rather to marke diligentlye that the businesse of Christ Iesus and his Gospell beganne by Iohn whose dutie it was to prepare their mindes that shoulde be the Disciples of Christ by the doctrine of repentance and baptisme For this waye Christ thought good to declare that hee woulde haue no man to seeke howe to lyue licentiouslye and fleshly vnder the pretence of him which thing it is euident both many did in tymes past and many doe the same in these dayes also and euen those which glorye in the name of the Gospell For the which cause Christ himselfe thought good to beginne his teaching with repentance and bade the Apostles afterward to beginne with the same Math. 4. and .10 Luc. 24. And they are not to be hearde which seperate the doctrine of repentance from the Gospell wheras without repentaunce we cannot be partakers of the saluation which is in christ And yet for all this we attribute not saluation to mannes merite or righteousnesse bicause we are commaunded to preach repentance in the name of christ And Peter before Act. 5. hath taught vs that God the father hath appoynted Christ to be the author and giuer thereof vnto vs In the meane season they are reprooued also which slaunderously say that we open gappes to the fleshe whereby to sinne by preaching of the Gospell whereas these men for none other cause more hate and persecute the Gospell than for that it grieuously accuseth and inueyeth agaynst their open wickednesse and the cloked hypocrisie of a great many Furthermore it behooueth vs to marke how the Apostle speaketh of the ministery of Iohn For he sayeth he preached Baptisme He ioyneth preaching with Baptisme to declare he was a minister both of doctrine and the sacrament For as by Baptisme he admonished men that they were purged made cleane so expounding the misteries therof by words he taught vs that purification is to be had in Christ only that worthy fruits of repentance are required of them that are purified Wherby it appeareth it is necessary that teaching be ioined with the sacraments forasmuch as without it the mysteries of the sacraments cannot be vnderstanded So God in the beginning commaunded that the meanyng of the feast of Passeouer should be declared vnto the children And we see that the sermons of the prophets are chiefly busied in declaring the misteries of the sacrifices and ceremonies of the lawe while they most grieuously reprehende them which carefully obserued the sacrifices neglecting in the meane season the duties of life by them signified And Christ a little before he departed from his Disciples cōmaunded them not only to baptize but chiefly commended vnto them the preachyng of the Gospell Which thing Paule so diligently obserued that he confesseth how he preached euerywhere but baptized verye fewe These thinges serue to confute them which tying grace to the outwarde signes thinke the vse of them alone sufficient vnto saluation and vse no doctrine wherby to declare the vse of them yea they vse a straunge tounge in the administration of them But how absurde a thing this ought to be iudged Paule sheweth at large in the first to the Corinthians and .xiiij. chapter Hauing nowe declared the beginning of the Gospell he sheweth that Iesus Christ is the author thereof to the ende he woulde notifie vnto vs what and what maner of one we ought to beleeue he is He expressely calleth him Iesus of Nazareth for that we should acknowledge it is he whom by reason of the basenesse of his countrie and bicause of his poore and lowly conuersation outwardly all men contemned Him he testifyeth that God annoynted teaching by these wordes that he is the Sauiour of mankinde which God had long before ordeyned For he maketh mention of annoynting bicause of the olde figure For of olde time the Priests and Kinges of Israel vsed to be annoynted who it is manifest were figures of the Sauiour promised And it was a receyued opinion that the promised Sauiour was called by the name of the Messias or Christ that is to saye annoynted bicause this denomination did declare his Priesthoode and kingdome and all the whole order of our redemption wherevpon the Disciples being asked in the gospell whome they sayde Iesus was they confessed he was Christ that annoynted of god Moreouer least some man might think him to be of no more excellency than other Priests and Kings who by reason of their outward annointing were called by the same name Peter teacheth that he was annoynted wyth the holy ghost and with power alluding no doubt to that verse of Dauid who prophecying of the kingdome of that promysed Sauiour sayth God hath annoynted thee with the oyle of gladnesse aboue thy fellowes Thus he calleth the holy ghost by whose guyding the sonne of God became man and so administred his kingdome and Priesthoode that there is perceyued no griefe or sorowe therein but all kinde of pleasauntnesse and delyght For so he interpreteth the same in the Prophet saying The spirite
of the Lorde God is vpon mee for the Lorde hath annoynted mâ—e and sent me to preach good tydings vnto the poore that I might bynde vp the wounded hearts that I might preach deliueraunce to the captiue and open the pryson to them that are bounde to restore sight vnto the blinde and to declare the acceptable yeare of the Lorde He is sayde to be annoynted aboue hys fellowes bicause God hath not giuen vnto him his spirite by measure but so abundantly that we all receyue of his fulnesse For he came downe vpon him in the visible forme of a Doue when he was baptised of Iohn so that Iohn thereby knewe that he was that Sauiour that God did declare and manifest vnto mankinde See Iohn the first Chap. There be also other argumentes which prooue he passed all other annoynted of the olde Testament whether they were Kings or Priests For although they were called Christes or annointed yet had none of them power so to annoynt their subiectes that they coulde call them after their annointing Christians that is annoynted But this the sonne of God hath perfourmed who hath annoynted vs and made vs Kings and Priestes to God his father Also none of the annoynted in the olde Testament was worthye of diuine honour and worship None other hath reformed the whole worlde None hath bene had in such estimation amonge his scholers that after his Maisters death he coulde finde in his heart to die for his maisters namesake Moreouer no mannes kingdome or priesthoode hath endured from euer vnto this day And bicause they were mortall men they had neede of Uicares and successors to administer the office wherevnto they were called But the sonne of God being made the administrator of the euerlasting kingdome hath receyued all power in heauen and in earth And bicause he is present with hys Church he hath neede neyther of Uicar nor Successor The same is a king for euer after the order of Melchisedech For hee blesseth vs with all spirituall benediction He teacheth vs by the outwarde worde and inspiration of his holy spirite and he giueth vnto his Church some Apostles some Prophetes some Euangelistes some Pastours and Teachers The same hath with one offering that is to say with the price of his body and bloud purged the sinnes of all the world and hath made perfite for euer them that are sanctified Furthermore being gone vp into heauen he maketh intercession for vs and is a faythfull Bishop for vs in all those things that are to be done for vs with God. Therefore it is truly sayde of Peter that he is the annoynted of God that is to saye appoynted to be the King and Priest of his people Whervpon we gather that all they sinne agaynst the eternall decree of God which make to themselues any other patrones of saluation any other Sauiours of their soules any other Priestes or intercessours For in so doing they robbe the sonne of God of his honor which he constantly affirmeth in the Prophete he will giue to none other Agayne bicause it is manifest that he is annointed of God we must beleeue that his power is inuincible and that they neede not feare the force of the worlde or of hell which acknowledge this king But bicause we haue otherwheres intreated of this argument lette these fewe things for this tyme suffise Furthermore least any man might thinke that Iesus the sonne of God is delyted with a bare name and tytle after the maner of men Peter declareth that he hath and doth faithfully performe the office of a king and priest At this present he premyseth certayne generalities declaring his benefites tâ—â—arde vs meaning hereafter to intreate of the maner of our redemption as the Sermon following shall declare And first he sayeth he went about doyng good vnto all men This is the dutie of a faithfull king and Priest not onely to helpe them with ayde and counsell that seeke for it at his hande but also diligently to prouide and looke about who haue neede of a tutor and benefactor This the Euangelistes teache vs that Iesus Christ the sonne of God hath most faithfully performed For as for our saluation sake he came into the worlde so he caried the doctrine of saluation and myracles wherwith he confirmed the same ouer all Iury Galiley and remayned no long whyle anywhere but plainly confessed that he must preache to all men euerywhere And he did not onelye curteously receyue them that came to him but also friendly inuited and called to hym all that laboured and were heauy laden promising all them that would come vnto hym reast and refreshing And that which it appeareth he dyd in tymes passed the same he doth also at this daye while he spreadeth the preachyng of his Gospell wyde ouer that it enricheth lyke a shower of raine now one nation now an other with the seede of his heauenly word so that not without a cause it may be sayd now adayes also he goeth vp and downe bestowing his benefites on euery man For he faithfully teacheth them that be in errour he bringeth the deceyued and wandring Pilgrimes into the way he friendly correcteth the corrupted with vice he gently comforteth the afflicted consciences and with his righteousnesse and satisfaction defendeth them that are feared with the rigor of Gods iudgement Therefore great and hydeous is the ingratitude of them which abhorre such a benefactour as cruell and vnmercifull and vse to seeke helpe and counsell at others Yet is their iniquitie more horrible which wickedly reiect his word and will not witsafe to heare it and so cast from them that saluation which they ought to seeke and embrace with open armes and all kinde of diligence Both these vices are to common in our dayes the indignitie wherof if we woulde diligently expende we shoulde lesse marueyle at the causes of so many euils as on euery side compasse vs. The other benefite of Iesus Christ is sayth he that all they that were oppressed of the Deuill were healed by him This appertayneth peculiarlye to the office of a King whereof also mention is made Psal. 72. He shall kepe the simple folke by their right defende the children of the poore and punish the wrong dooer c. But bicause Christ was the author of our spirituall redemption Peter maketh mention of a spirituall Tyrant to saye of the Deuill who after he had made our first parentes guiltie of transgression by them brought in all kinde of calamitie and death it selfe into the world and by the permission of God so oppressed all mankinde wyth his exceeding tyrannie that he is thereof called the Prince of the worlde For he brought to passe by sinne that they whom God had created vnto lyfe fell into death that they whome God aboue all other Creatures had endued with reason sinned agaynst the lawe of nature that they which ought wholy to haue depended on the worde
and promise For herevnto appertayneth it where they promise him the bullocks of their lips Dauid speaking hereof sayth what rewarde shall I giue vnto the Lorde for all the benefites that he hath done vnto me I will receyue the cup of saluation and call vpon the name of the Lorde· I will paye my vowes nowe in the presence of all his people And he testifyeth that this shall please the Lorde better than a bullocke that hath hornes and hoofes These thinges teach vs what to thinke of the vnkinde and wicked raylers agaynst Gods worde who haue a pleasure with bitternesse of tongue to caâ—pe at it and saye it is the cause of all calamitie where it were their dutie to acknowledge and celebrate the grace of God for it Furthermore let vs see howe the beholders were affected with this myracle Amongst whome some were Iewes which accompanied Peter from Ioppeâ— Luke sayth that they were amazed seeing the gift of the holye ghost was poured vpon the Gentyles also For although they were not ignorant what came to passe vnto Peter yet the common error of the Iewes still bewitched them who thought all Nations vnholy and straungers from God but such as were circumcised and had receyued the other ceremonies of the Iewes lawe It is very notable that they which are of the faythfull are so deceyued For hereby it appeareth that euen to the godlye sometime the spottes of error cleaue and therefore all things that they doe must not be drawen to imitation Which thing it appeareth Paule obserued who biddeth the Corinthians to followe him as farre forth as they see him to follow Christ. For there is nothing so appropriate vnto man as to erre and be deceyued Nor nothing so difficult and laborious as to plucke vp olde rooted errors out of mennes mindes example whereof we haue seene in the Apostles still stumbling at the expectation and looking for of a carnall and earthly kingdome Therefore they are greatly deceyued which iudge continuall teaching and admonition to be superfluous and vnprofitable seeing that blindnesse and frowardnesse of mannes witte is such that he taketh occasion of stumbling at euery thing and hardlye can be brought into the waye againe Wherefore Paule was of a farre better iudgement when he commaunded Timothie to preach in season and out of season But to returne to the exposition of the hystory Peter hath a much better iudgement who of the premisses gathereth the ende of the myracle For where by an heauenly vision he was commaunded to go to Cornelius and to preach the Gospell vnto him and seeth nowe the gifte of the holy spirite giuen to them that heare and beleeue it he easilye acknowledgeth that the grace of the Gospell belongeth to the Gentyles also and that the vncircumcised also so that they beleeue in Christ ought to be receyued into the fellowship of the Church forasmuch as God doth vouchsafe to giue them his holy spirite For drawing an argument from the thing vnto the signe thereof he sayeth Can anye man forbidde water that these shoulde not be baptized which haue receyued the holye ghost as well as we Which is as much as if he shoulde saye As many as are the members of Christ must be receyued by baptisme into the fellowship of Christes Church But no man can doubt but these men are the members of Christ seeing they haue receyued the spirite of Christ as well as we Ergo it is reason they shoulde be baptized And forthwith he commaundeth them to be baptised in the name of the Lorde that is to saye to be consecrated to Christ the Lorde and numbred with his Church For Peters commaundement must not so much be vnderstanded of the fourme of baptisme as of the ende and vse thereof Of these things it is easie to gather all the meaning of baptisme Peter surely acknowledgeth baptisme to be the first sacrament of Gods people and Church whereby outwardly the benefites of regeneration and adoption and whatsoeuer else is giuen vs in Christ are sealed vnto vs and thereby as many as are partakers of them are admonished of their dutie Wherevpon we gather that as many as it appeareth are of the people of God haue neede thereof By these things are many errors confuted that we see haue crept in these many yeares about baptisme yet reigne euerywhere And first this place confuteth the vnholy deprauers of the Sacraments which thinke they are superfluous for them that beleeue and are regenerate by fayth Which kinde of men while they greatly extoll fayth and the grace of God doe wickedly contemne the wisedome of God and his ordinaunces Howbeit Peter sawe that Cornelius and his familie truly beleeued and that they were indued with the holy ghost and adopted into the number of the children of God and yet for all that he commaundeth them to be baptized bicause he would not seeme to contemne Christes commaundement For why shoulde he contemne the sacramentes of Christ which knewe that God in the olde Testament had made it death for them that contemned his sacraments Agayne this place confuteth the boldenesse of the Anabaptistes which vse to keepe the children of the Christians from their baptisme But Peter prooueth that they are to be baptized for none other cause but for that he sawe they were endued with the spirite of Christ and therefore were members of his Church Why then shoulde not infants be baptized by as good right who we knowe are borne members of the Church and who Christ testifyeth appertayne to the kingdome of God Moreouer the example of this place maketh agaynst the error of the Papistes which vse to tye the grace of God vnto Sacramentes and vse to bring it and put it in their sacraments by exorcismes and coniuring wheras it is euident that they are but the cognizances tokens of the grace that is giuen vs in christ And if thou well examine this place it shall appeare the same came to passe vnto Cornelius that somtime was to be seene in Abraham so that thou mayst see the sacraments of both the Testaments had all but one reason For Paule witnesseth that Abraham was iustifyed by fayth that he afterwarde receyued Circumcision which was a seale of the righteousnesse of fayth So we heare that Cornelius beleeued and was endued with the spirite of God which was an infallible argument of his regeneration and iustification and nowe at length commeth baptisme where by all these benefytes of God are sealed and confirmed Therefore it is euident that the grace of God is not tyed vnto baptisme neyther that it is by baptisme poured into vs as by a Pype or Conduite forasmuch as if we receyue the Sacramentes without fayth they be vtterlye superâ—luous yea wee knowe they indammage the contemners of them as maye be seene in the examples of Iudas the Traytour and Simon the Sorcerer Before we leaue this place it is good to
obserue the order of iustification and saluation in the example of Cornelius We see that he was holpen and stirred vp by the grace of God to doe that that was good and acceptable vnto God whereas before that he had bene a Gentyle and estraunged from the people of god But being receyued into fauour Peter the Apostle was appointed to be his teacher to preach to him the doctrine of saluation Cornelius beleeueth the worde being preached The holy ghost followeth after his beliefe which both regenerateth the minde and also bringeth forth diuers marueylous vertues Being illuminated with this spirite he is giuen wholy to prayse God and at length being baptized he is receyued into the fellowship of Christs Church This order we see obserued euerywhere For the beginning of our saluation springeth of the grace of God who chose vs before the foundations of the worlde were layde He hauing chosen vs instructeth vs by his outwarde worde giueth vs fayth illuminateth vs being regenerate with his spirit and maketh vs meete vnto euery good work And that which he promiseth by his worde and offreth by his spirite vnto the faythfull minde the same he confirmeth by outwarde Sacramentes also See Rom. 9.10 Finally it is declared howe Cornelius behaued himselfe after all these things They besought Peter sayth Luke to abyde with them a few dayes And there was none other cause of this desire but for that they were enflamed with the looue of the Gospell and desired to heare him euery daye bicause they woulde be the more confirmed in the knowledge of true saluation Furthermore they coulde not be so soone satisfyed with the presence of their very friende who they perceyued had ministred so great grace vnto them And here is truly expressed the propertie of those that faythfully beleeue They lothe not the teaching of that worde nor attribute not so much to themselues to thinke that they shall haue hereafter no more neede of it Yea they acknowledge themselues to be men and bicause they will be taken for the children of God they can not be filled with the voyce of their father but desire to haue him still speake vnto them Moreouer they shewe themselues thankefull and kinde towarde the Ministers of God by whose diligence they are taught in matters of fayth and saluation For they thinke it a matter of no great weyght to requite them with carnall benefits which giue vnto them spirituall riches For they vnderstande that their saluation dependeth chiefly on them For the which cause they can suffer themselues to be rebuked and chidden as we may see in Dauid and Ezechias But the wicked be of a farre other minde which vse to condemne the Ministers as molesters of their vngodly desires and publike enimies whereof the scripture sheweth examples in Pharao Achab the Phariseys and infinite others Whose vngodlynesse deserueth to feele the vengeaunce of Gods iustice bicause they woulde not suffer to be faythfully admonished Lette vs therefore acknowledge the grace of God and embrace his worde wyth thankefull myndes studying to frame our selues thereafter that we maye hereafter be made partakers and heyres of the saluation promised in Iesus Christ our sauiour to whome be prayse honor power and glorye for euer Amen The eleuenth chapiter vpon the Actes of the Apostles The .lxxviij. Homelie AND the Apostles and brethren that were in Iurie hearde that the Heathen also had receyued the worde of god And when Peter was come vp to Ierusalem they that were of the Circumcision contended against him saying Thou wentest in to men vncircumcised and diddest eate with them But Peter rehearsed the matter from the beginning and expounded it by order vnto them saying I was in the Citie of Ioppa praying and in a traunce I sawe in a vision a certayne vessell descende as it had bene a great sheete let downe from heauen by the fower corners and it came to mee â–ª into the which when I had fastened mine eyes I considered and sawe fowerfooted beastes of the earth and vermin and wormes and foules of the ayre â–ª And I hearde a voyce saying vnto me Aryse Peter slea and eate And I sayd not so Lord for nothing coÌ„mon or vnclean hath at any time entred into my mouth But the voyce aunswered me agayne from heauen Count not thou those things common which God hath clensed And this was done three tymes And all were taken vp agayne into heauen And beholde immediatlye there were three men already come into the house where I was sent from Caesarea vnto me And the spirite sayde vnto mee that I shoulde go with them without doubting Moreouer these sixe brethren acâ—ompanyed me and wee entred into the mannes house And he shewed vs howe he had seene an Aungell in his house which stoode and sayde to him Sende men to Ioppa and call for Simon whose surname is Peter He shall tell thee words wherby both thou and all thine house shall be saued And as I began to preache the holy ghost fell on them as he did on vs at the beginning Then came it to my remembraunce howe that the Lorde sayde Iohn baptized with water but you shall be baptized with the holy ghost Forasmuch then as God gaue them lyke giftes as hee gaue vnto vs when we beleeued on the Lorde Iesus Christ what was I that I shoulde haue withstanded God ALthough the blessed Euaungelyst Luke hath both abundantlye and diligently described the hystorie of Cornelius which was conuerted vnto the fayth in the Chapter before going yet in this Chapter he repeateth the same againe after another sort and maner of narration The cause of which his doing was for that it might appeare to all men that the Gentyles were vndoubtedly called according to Gods appointment by preaching of the Gospell and receyued into the communion of the Church by the sacrament of baptisme That the declaration hereof was necessarye bicause of the Iewes hath already oftentimes bene shewed And the same serueth very much for our instruction both bicause the grace of Gods goodnesse is thereby marueylouslye set forth and the certaintie of all our saluation which springeth of the Iewes is most firmely prooued Therefore no man must accuse the holy writer for to often repeating of one thing or of needelesse loquacitie or babling but rather they ought to be prouoked by his diligence the more earnestly to weygh consider a matter of such importance Furthermore Luke taketh occasion to rehearse agayne the same hystorie by reason of the vniust iudgement of a certaine sort of persons who being deceyued accuse Peter whereby he is enforced thus to declare and open the meaning of his dooing vnto them First therefore let vs see howe the Church which was here and there dispersed through Iurie iudged concerning the vocation of the Gentyles For this thing coulde not long lye hidden both bicause of the notable worthynesse of the persons and also for that it was a straunge thinge and not seene before Therefore
no aunswere to or at least he might snappishly haue put them back and rebuked them But he knewe that the same lawe aswell belonged to himselfe as to other where he commaunded all Christian men to be ready to giue a reason or aunswere of their doing to euery man. And as in this place he paciently suffereth the vniust censure and checke of men in a iust quarrell so when he was accused of Paule before all men for his dissimulation and inconstancie we reade he aunswered nothing disdainefully And this we reade was alwaye the custome in the primitiue Church that Bishoppes coulde suffer and beare to bee iudged and corrected by other Byshoppes Thus it appeareth Victor the Bishop of Rome was reprehended and admonished of his dutie by Iraeneus and certaine other Bishops of lesse famous Churches for his ouer hastie sentence of excommunication giuen against the Bishoppes of Asia These things reprooue the pride of the bishops of Rome that folowed who are not only not ashamed to make themselues Iudges ouer all the world but also refuse the iudgement of all men My hart quaketh as often as I remember that blasphemous Canone which will not haue the Pope condemned no not though he forget his owne and other mennes saluation and leade with him headlong into hell whole heapes of mennes soules Howbeit he coulde no maner of way more euidently haue prooued himselfe to be Antichrist than in that he refuseth the iudgement of the Church and Bishops challenging to themselues the supremacie ouer them all But to let this passe let vs hearken to Peter intreating his cause and matter Peter in his Apologie vseth a diligent narration or discourse as euen nowe we declared the which he so ordereth that he reporteth not onelye what was done but sheweth also that it was well done and lawfully And this narration consisteth of fiue partes or members of all which we will speake as much as appertaineth to this present matter letting passe that that hath bene sayde in the Chapter before going In the first part is contayned the vision of a great vessell or sheete let downe to him from heauen by which God taught him that no man from thenceforth should be iudged vnworthy of the Gospell and fellowship of the people of God for neglecting the ceremonies of the lawe forasmuch as the stoppe of the lawe was broken downe by Iesus Christ who had made one people of both Peter thought it good to beginne his narration with this that it might appeare to all men that he did nothing of his owne head but according as God appointed In the second part he alleageth the sure commaundement of God â–ª least he might be thought to haue bene beguyled by some dreame or ydle phantasie For euen at the same time he sayeth by the prouidence of God they stoode at his Hostesse doore that were sent from Cornelius and he addeth The spirite sayde that I shoulde go with them nothing doubting And this is the strength of his whole defence which he setteth against his aduersaries accusation For they sayde Thou wentest in to menne that are vncircumised and hast eaten with them Therefore Peter aunswereth them The spirite of the Lord bade me so to do And being with this simplicitie of words content he letteth passe all Rhetoricall colors wherwith he might haue confirmed garnished this argument Which example teacheth vs that they are not to be accused or if they be accused they may easily be defended before Christian men which cast of the traditions and customes of men at Gods appoyâ—tment For the authority of this saying of the Apostles shall remaine in force for euer we must obey God more than men Let vs also in these dayes with this argument defende our selues against the Papistes which with lyke frowardnesse accuse vs for hauing broken the traditions of men and take occasion of offence on euery side without any giuen on our behalf It offendeth them that we deny Christ is offred in the sacrament of the aultar for the sinnes of the quicke and the deade But we laye against them the word of Christ who yeelding vp his life vpon the crosse declared that all maner of expiation for sinne and our redemption was nowe accomplished Furthermore we heare Paule say that Christ being once offered can be offred no more They are offended bicause they see we haue put the ymage of Christ and the Saintes out of our Churches But we laye for our selues agaynst them the authoritie of God forbidding ymages to be made and commaunding those that are made to be made out of the way and destroyed They are offended bicause we haue taken awaye the differences of meates But the Apostle defendeth vs which sayth it is a doctrine of the Deuill to bring it vp The lyke reason there is of all other thinges in controuersie betweene vs These we haue alleaged onelye for example sake And if our aduersaries will not yeelde vnto the word of God but will holde on and set the customes and traditions of men against the authoritie of the same then shall it easily appeare that they are not the seruauntes of God but of men The thirde part of the narration contayneth the vision of the Aungell which we heard was sent from God vnto Cornelius Hereof Peter thought to make mention to declare that Cornelius did nothing vnaduisedly but was mooued by God to sende for him to teach him Here is diligently to be obserued howe the Aungell speaketh of the ministerie or preaching of the Gospell Peter sayth he shall speake wordes whereby thou and all thy house shall be saued Then he testifyeth that saluation commeth by preaching of the Gospell This the holye Psalmist sawe when he sayde God sent hys worde and they were healed And Paule sayth that the Gospell is the power of God vnto saluation to all beleeuers It is not thus sayd bicause the sounde of wordes bringeth saluation as the supersticious thinke of their exorcismes but bicause through the preaching of the Gospell Christ is offered to vs and they that preach the Gospell be messengers in the roume of Christ that by their ministerie men might be reconcyled to God the father through christ Therefore no common weales nor familyes can haue any sounde health or saluation without they receiue the gospell of Iesus Christ. Therfore their ingratitude that saye the worde of saluation is the cause of all euils as well priuate as publike is most execrable as we read was somtime obiected to Ieremie These men are ledde with the spirite of Caiphas who also sayde that Christ woulde be the author and cause of their destruction vnlesse he were made awaye by the wicked conspiracie of the priests Fourthly he declareth the marueylous sending of the holy ghost The expositor whereof he alleageth Iesus Christ to be I remember sayeth he the worde of the Lorde howe he sayde Iohn baptized with water but you shall be baptized with the holy
detest the vnworthy vnprosperous state of the people of Rome For he declared his corrupt nature many wayes First he wan the good will of the souldiers with mony wherby he came to be Emperour during which time he so vsed himselfe that he had much more care of his belly and that vnder his belly than he had of the Empyre as who would neuer rise from banquetting as long as his paunche woulde holde and till he had well whittled himselfe alwayes burning in insatiable desire and lust after women And it is not lyke that such a Prince coulde delight in other Nobles and Counsaylers than such as were like to himselfe what publike corruption of maners was in all degrees at that time maye easilye be coniectured by the writers of those dayes and by the continuall sermons of Iohn of Christ and his Apostles concerning repentaunce whereof there had bene no such neede if all had not bene naught And for an accomplishment of all vice there was the contempt and hatred of God and his worde For where God had sent his sonne into the worlde and by him had appoynted to reconcyle mankind againe vnto himselfe and had euerywhere published the healthfull worde of grace a great many were bolde not onely to contemne and hate it but also moste cruellye to persecute it insomuch that euen among the Iewes which gloryed in the name of God aboue all other Nations the worde of God coulde not be brooked Is it then any marueyle if God denyed the fruits of the earth to this drunken and corrupt world despising the wholesome foode of the heauenly worde and woulde tame and bring vnder with famine those that woulde so rage agaynst his Christ verily the Hystoriographers testifye that by reason of continuall drowthes and scarcitie of victuals reygning aswell euerywhere as at Rome Claudius Caesar was once in daunger of his lyfe hardly escaping but that the people being wearye of that dearth had lyke to haue stoned him Such examples as these teach vs what the cause of publike calamities is verily publike vyces and contempt of Gods worde And this cause God alleageth both in the lawe and in the Prophetes And they are here confuted which say these things growe of the doctrine of the Gospell For although the godly also feele and taste of these afflictions yet are they in farre other case than the vntowarde worlde is For they acknowledge the chastysement and discipline of God the father they ouercome aduersitie by fayth and pacience and bicause they can rightly vse aduersitie to the amendement of their lyfe it commeth to passe for the more part that they are most prosperously deliuered frō all aduersity by the mercifull hande of god For God is faythfull and will not suffer his people to be tempted aboue their strength And the thinges following will teach vs howe faithfullye the Lorde prouided for his Church in those dayes And that that we reade came to passe in the yeares after following is not much vnlyke herevnto For Eusebius writeth that in the reygne of Maximinus who did cruellye persecute the Christians God sent forth such dearth of victuals that the rich men welthy died openly in the streetes and that they which not long before had caused the Christians to be deuoured of wylde beastes to satiate their cruell eyes with their miserable death were openly eaten vp and deuoured of Dogges And while they miserably perished the Christians had not onely sufficient to liue by but also charitably relieued a great many readye to sterue for hunger These thinges woulde be considered of vs nowe a dayes where one Claudius alone reigneth not but drunkennesse beareth swinge in euery place and so little preuayleth godly admonition that men rather ioyne vnto their dissolutenesse of lyfe most wicked contempt and deadly hatred of Gods worde And surely there want not also in these dayes examples of Gods iudgements but we want both eyes and eares to perceyue that which might serue to our saluation See Esay ▪ 5. Eccles. 10. Amos. 6. Math. 24. But let vs see howe God prouided for his Church in this daungerous time of calamitie He raysed vp Prophetes and some of them he sent from Ierusalem to Antioche to lighten the late sproong Church of the Gentyles with the gift of prophecie Among these one Agabus stirred vp by the instinct of the holy ghost gaue the Christians warning of this famine to ensue and was the cause that they made prouision aswell for themselues as other Here we haue to consider the fatherly goodnesse of God who being prouoked through our sinnes to sende punishment yet vseth first to admonishe vs of the same both for that all men might see that nothing commeth to passe in this lyfe by chaunce and that also when wee are admonished we might conuert and be saued The which thing he hath so constantly obserued euer since the beginning of the worlde that the Prophete Amos durst saye the Lorde God doth no maner of thing but he telleth his secretes before vnto his seruants the Prophetes This appeareth in the men of the first age to whom God sent Noah the preacher of righteousnesse and graunted them an hundred yeares space to repent in before he woulde sende the floude to destroy them He sent Lot also to the Sodomytes by whose doctrine and example of lyfe they might be prouoked to amendement By Ioseph he warned the Egyptians of the dearth to come whereby he succoured the lyfe of a great manye He afterwarde prouoked them by Moyses not onely by wordes but also by horrible woonders to doe their dutie What needeth it to speake of the captiuitie of Babilon which it is manifest was foreshewed by the Prophetes many yeares or euer it came And Christ did not only foretell the last destruction of the Iewes but also Iosephus declareth that they were warned therof by many woonders And though God should neuer call sinners backe by any aduertisements yet are there generall warnings confirmed with innumerable examples of Gods iudgements which are sufficient to teach vs what all they maye trust too that rashlye transgresse the lawes of God and dare without repentance liue dissolutely See Leuit. 26. Deut. 28. Ierem. 5. Let vs I beseech you acknowledge this goodnesse of the Lorde in these dayes least whyle we despyse his faythfull admonitions he punishe vs the more grieuously But before wee passe from this place this also is to bee considered that Agabus is sayde by the spirite to signifye this dearth to come For here is declared the maner and order howe the Prophetes in those dayes vsed to prophecie least any might thinke they coniectured by the Planets or else were giuen to the study of other vnlawfull sciences For the holy ghost was the author of their prophecying as the Lorde before had promised by Ioel. And Paule reckoneth prophecying among the gifts of the holy ghost Therfore the example of Agabus nothing defendeth the deceyuers of our dayes
which being giuen to curious artes contrary to the prescript word of God dare prophecie of warres to come of plentie of sickenesses and such lyke things Whose boldenesse and impietie I haue before declared to be forbidden by the lawes of god See the fourth Homelie and also our Commentaries vpon Micheas homil 20. It remayneth that we declare what the Christians at Antioch did after the Prophete had thus admonished them Where chiefly appeareth their fayth which was the grounde of all their well doing For by their doings it may easily be gathered that they beleeued Agabus prophecie For they coulde not suspect him whome they sawe threatned but such things as the publike corruption of all states and degrees deserued This is the beginning of saluation when men can fynde in their heartes to beleeue the word of god This thing in time past put away the destruction which god threatned vnto the Niniuites Contrarywise it appeareth that diuers men haue bene the occasion of their owne vtter vndooing bicause they rather woulde with their hinderaunce and losse prooue the veritie of Gods worde than beleeue it And our Sauiour Christ teacheth this to be the onely cause of the destruction of Ierusalem that they knewe not the daye of their visitation So likewise he calleth that the time of grace when the father of heauen did vouchsafe to admonishe the Iewes of the wrath to come first by Iohn the Baptist then by his sonne and the Apostles and did exhort them to amendment of lyfe and a newe conuersation And if we list to apply these things to our dayes we shall be constrayned to confesse that this is the chiefe cause of our miseries in that there be so fewe which vse to beleeue the worde of God and to feare the predictions or warnings of punishment to come Moreouer after the people of Antiochia had beleeued Agabus thus prophecying they called to minde the state of their needye brethren and weighing with themselues diligently what a dearth was lyke to be at that time they prepared themselues to the deedes of Christian charity deuotion a thing not vsed of the children of this world For when they perceyue a dearth like to folow they apply themselfe to their gainful deuises they heap vp corne and hoorde in their Garners to make of a publike calamitie their priuate lucre and aduantage yea by these fellowes subtelties it commeth to passe that they which are in neede are the more distressed with penurie the dearth holdes the longer bicause they still greedily gape after more aduauntage But the Christians at Antioche did farre otherwise whome Christ did vouchsafe first to haue called after his own name For their chief care was howe to succour their poore and needye brethren And in this case they thinke their brethren the Iewes to haue most neede partly for that they knew their goodes were taken from them as Paule testifyeth Heb. 10. and partly for that they knewe they were bounde to them in that they had receyued from them the wholesome doctrine of the Gospell and knowledge of Christ their sauiour For being godly and wyse people they did easilye perceyue that it was not without the prouidence of God that they whose goodes as yet were not consumed shoulde for this ende be admonished of the dearth to ensue For after this sort they thought that god in this publike scarcitie did in their brethrens behalfe require this deede of charity of them This is a verye notable example of Christian gratitude whereby we are taught what dutie learners owe to their teachers seeing the Antiochians acknowledge themselues to be debters to all the Iewes bicause they had learned the truth of some of the Iewes For by common reason they vnderstande that saying of Paule to be most iust that it is but a small matter if they reape their temporall goodes which haue sowed them spirituall goodes But nowe a dayes we be moste vnkinde for hauing receyued great profite by the doctrine of the Gospell men enuye the teachers themselues a necessary liuing much more their other neighbours and countrie men Thus they declare they make no great account of the Gospell when they make so much a doe to paye the Ministers of the Gospell but their bare stipende and pension Howbeit Luke diligently declareth the order that the Antiochians tooke about this matter First euery man of the Disciples purposed to sende succour vnto the brethren which dwelt at Iurie And where hee declareth that thys was the purpose of euery one he sheweth it was a voluntary benefyte and not enforced Such ought they to be which will haue their charitie accepted of god For as Paule teacheth the Lorde looueth a cheerefull giuer It shall much make for the stirring vp of liberalitie in vs if we consider that the richer sort owe this seruice and dutie to the poore Which thing is the cause that Paule reasoning of this matter vseth so often this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth the dutie of ministery and dispensation Whervnto is to be referred that saying of Christ admonishing vs to make vs friendes of the vniust Mammon which when we depart hence maye receyue vs into euerlasting Tabernacles These done he sayth they purposed to sende euery one according to his a bilitie For God did so moderate our Christian liberalitie that hee woulde no man shoulde be charged aboue his possibilitie For it is well knowne what Paule sayth if there be first a willing minde it is accepted according to that a man hath and not according to that hee hath not Not that other be set at libertie and you brought into combraunce but that there be egalnesse nowe at this time and that your abundance may succour their lacke And wee reade that the widdowe that cast but two Mytes into the Corban was praysed of Christ bicause she was able to giue no more And here is the niggishnesse of them greatlye reprooued which neglect the workes of liberalitie vnder pretence that they thinke it vniust to bestowe the goodes that they haue gotten with their labour and traueyle vpon other whereas God requireth nothing of them more than that they be able to spare Last of all they are very circumspect that their so godly and necessarye a deuise be not by craft and subtiltie hindred or disappoynted For when they had gathered this mony they committed it not at all aduentures to euery one to be caried but to Paule and Barnabas whose credit they had tryed diuers wayes And surely to let all this geare passe it appeareth in Paules writings what great truth he vsed in this behalfe and howe carefully hee procured the reliefe of his needye brethren in Iurie See .1 Corint 16. 2. Cor. 8. and .9 and Rom. 15. Moreouer they sende it to the Elders that it might duely be distributed according to their discretion We haue therfore in this place to learne what Christians haue to doe in times of publyke distresse
with any maiesty of Godheade So when Peter sawe Christ glorifyed in the mount with Moses and Helias he vttered certaine vnfyt sayings being ignorant what he sayd Yet are they more daungerously deceiued which marke not the manifest iudgements of God whereby they are prouoked to repentance which is a thing to common in these dayes In the meane whyle Peters obedience deserueth no small prayse which though he were ignorant what this thing ment yet obeyed the Aungels admonition teaching vs by his example howe wee shoulde vse our selues to obey fayth as hath bene oftentimes declared But when he was come to himselfe and perceyued he was at libertie then he greatly magnifyed God the author of so great a benefyte Nowe sayth he I knowe for a suretie that the Lorde hath sent his Aungell and deliuered mee from the hande of Herode â–ª c. By which example we are taught that we must giue God only all the thanks for any our deliueries For although he vse the ministery of angels or men he must yet haue the whole praise which vseth his creatures onely according to his pleasure This thing himselfe teacheth by the Prophet saying Call vpon me in the time of trouble so will I heare thee and thou shalt prayse me Wherevnto appertayneth this saying of Dauid Let them giue thankes whome the Lorde hath redeemed and deliuered from the hande of the enimie Therfore Peter truly acknowledgeth God onely to be his reuenger which thing Paule also doth where he confesseth himselfe to be deliuered from the mouth of the Lion by Gods power Wherefore their error is intollerable which being deliuered out of prison from sickenesse or other like kinde of daungers ascribe the prayse of their deliuerye vnto Saintes Howe much more ought the redeeming of mankinde from the tyrannie of hâ—ll to be ascribed to God as the onely author Let vs acknowledge these things O brethren and with thankfull mindes prayse God which hath deliuered vs from the power of darkenesse and hath brought vs vnto the fellowship of his kingdome by his sonne Iesus Christ to whome be prayse honor power and glory for euer Amen The .lxxxiiij. Homelie AND as hee considered the thing he came to the house of Marye the mother of one Iohn whose surname was Marke where many were gathered togither in prayer As Peter knocked at the entry doore a Damsell came forth to harken named Rhoda And when she knewe Peters voyce she opened not the entry for gladnesse but ranne in and tolde how Peter stoode before the entrie And they sayd vnto hir thou art madde But she affirmed that it was euen so Then sayde they it is hys Angell But Peter continued knocking and when they had opened the doore and saw him they were astonied And when he had beckened to them with the hande that they might holde their peace he tolde them by what meanes the Lorde had brought him out of prison And he sayde go shewe these things vnto Iames and to the brethren And he departed and went into another place Assoone as it was daye there was no little adoe among the Souldiours what was become of Peter When Herode had sought for him and founde him not he examined the keepers and commaunded them to be caried awaye And he descended from Iurie to Caesarea and there abode AS the Euangelist Luke by suggestion of the holy spirit hath described in this Chapter a most grieuous persecution of the Church of Christ by the example whereof wee are taught what state the Church is in here vpon earth so lykewise he setteth forth a notable example of the goodnesse and prouidence of God which defendeth the faythfull in their distresse and most faithfully perfourmeth the helpe which long agone he promised For as we sawe erewhyle then the Lorde was at hande with Peter the Apostle when he seemed destitute aswell of Gods helpe as mannes And he did not onely shew a semblant and token of good will but vsed his inuincible power to deliuer him For he sent his Aungell to vnloose the yron chaynes he openeth the doores in woonderfull wise he defeateth the watche of the souldiours and bringeth Peter out of all daunger and setteth him at libertie when sentence of death was already giuen agaynst him And albeit all they that are imprisoned and in bands for Christes sake are not deliuered in such woonderfull wyse yet there are generall promises that all they that giue themselues to Gods seruice are vnder his protection For Dauid affirmeth that the eyes of the Lorde are ouer the righteous and his eares are open vnto their prayers And the sonne of God testifyeth that the heares of our head be numbred But to let these things passe as is already sufficientlye entreated of let vs consider this present place where we are taught what Peter did after he was deliuered out of his bandes and prison what the exercise of the Church was in the meane season and howe Herode the tyraunt tooke this iudgement of God. Peter after he perceyued the Aungell gone and himselfe at libertie weyghing and expending diligently with himselfe all thinges that recoursed in his minde getteth him to the house of Mary which by all likelyhoode was not farre of and where he supposed some of the faythfull were assembled as the custome was This Mary was the mother of Iohn Marke which of diuers both of the olde and later writers is thought to be Marke the Euangelist Which opinion as it is not altogither certaine so it appeareth that this Marie was a woman of a rare fayth and godlynesse euen by thys one argument that while Agrippa did so cruellye persecute the Disciples of Christ yet would she let them resort to hir house as to a publike Temple where they did meete togither and exercise themselfe in the worde of God and in prayers which she coulde not doe without apparaunt and manifest perill Here the Lord thought good to teach vs by the example of this weake vessell howe boldly Christians ought to stande by their tackle and defende their cause euen in the middle of daungers and troubles But when Peter came thither the doores opened not myraculously as before the yron gate did bicause now there was no neede of any straunge myracle but he knocketh to haue some body to come open the doore Peters example is to be well considered of vs which hauing escaped the daunger of death is desirous aboue all things to be ioyned to the congregation agayne agaynst whome yet he knewe the tyraunt still raged Hereby we be taught what care wee ought to haue of Ecclesiasticall vnitie or fellowship and howe the spirite of Christ scattereth not the faythfull in sunder but ioyneth them togither as well inwardly as outwardly And they cannot fynde in their hart easilye to contemne this coniunction For as they knowe that all saluation is contayned in Christ alone so they vnderstand the same is deriued from Christ their head vpon them which are members of
to be so great in the Church as to preach what him listeth seeing that we heare how Paule and Barnabas preached nothing of their owne brayne but the worde of God only For where the Church is the house of God in it must the word and voice of God onely sounde And it is a poynt of sacrilegall boldenesse to teach any thing in the Church vnder pretence of Gods name which is not agreeable with the worde of god For the which cause we reade that aswell all the Prophetes as the Apostles were bounde vnto this commaundement to propone nothing vnto the Church but that they receiued from the mouth of god See â–ª Ezech. 3. Ierem. 1. Math â–ª 28. Thirdly is declared where they taught to say in the Sinagoges of the Iewes For although they were sent vnto the Gentyles yet order was to be obserued that saluation should fyrst be preached vnto the Iewes For so it behooued that after they through their owne default had fallen from saluation the kingdome of God shoulde be caried vnto the Gentyles that their fall might serue vnto the saluation of other Nations Yea if we well expende the matter it shall appeare it was not without the deuise of Gods prouidence that at that time the Iewes shoulde dwell scattered almost among all Nations For hereby was offered the Apostles a very good occasion to preach the Gospell For out of the law and Oracles of the Prophets it was declared that Iesus Christ was that Sauiour of the worlde that was promised Which thing when the Gentyles hearde and perceyued that the hystorie of Iesus Christ agreed in all poyntes with the writings of the Prophetes they beganne to haue a good opinion of the holy scriptures which was the first steppe vnto saluation and thus it came to passe that they by true fayth embraced that â—auiour that was preached among them Therfore the Apostles did very well and wisely to beginne their preaching in the Iewes Sinagoges Lette vs acknowledge the goodnesse of God through whose benefyte true saluation by preaching of the Gospell is offered to vs also in these dayes though we be vnworthy in Iesus Christ our Lorde to whome be prayse honor power and glory for euer Amen The .lxxxvij. Homelie WHEN they had gone through the Isle vnto Paphos they founde a certaine sorcerer a false Prophete a Iewe whose name was Barâ—esu which was with the ruler of the countrie one Sergius Paulus a prudent man The same Ruler called vnto him Barnabas and Saule and desired to heare the worde of god But Elymas the sorcerer for so is his name by interpretation withstoode them and sought to turne away the Ruler from the fayth Then Saule which also is called Paule being full of the holy ghost sette his eyes on him and sayde ô full of all subtiltie and deceytfulnesse thou chylde of the Deuill thou enimie of all righteousnesse wilt thou not cease to peruert the straight wayes of the Lorde And nowe beholde the hande of the Lord is vpon thee and thou shalt be blinde and not see the sunne for a season And immediatly there fell on him a myst and a darknesse and he went about seeking them that should leade him by the hande Then the Ruler when he saw what came to passe beleeued and wondred at the doctrine of the Lord. THat sentence of Dauid the King and Prophete is very notable where he prophecieth that Iesus Christ shall rule in the middest of his enimies For hereby a kingdome is promised vnto Christ but we are therewith also admonished of the subtiltie and tyrannie of the Deuill which assaulteth the same kingdome with continuall warre This booke declareth vnto vs many notable examples hereof For hitherto it hath set out to vs those which haue openly encountred with Christ such as were fyrst the chiefe heads of Ierusalem and then Herode called Agrippa Yet Christ our king ouercame their enterprises and they well founde that they stroue against him in vaine And Herode bicause he attempted a bolder enterprise than the rest bought his wickednesse with â–ª horrible punishment Yet Satan pulleth not back his foote but bringeth into the game place a new Champion for his kingdome which is Elymas the sorcerer if by any meanes he coulde by magicall sleightes and conueyaunce ouercame these souldiours of Christ whome he sawe perill of imprisonment and present death coulde not subdue For where Paule and Barnabas had spredde the light of the Gospell almost throughout Cyprus and nowe drewe nigh vnto Paphus a great renoumed Citie he setteth this sorcerer against them by his meane to stoppe the prosperous course of the Gospell among the Cypriotes Yet the Apostles ouercome hauing Christ to their Captaine whose glory the more Satan went about to obscure and darken shined the brighter The describing of this contention is diligently to be considered where Christ setteth his Apostles to wrastle with a famous sorcerer and deceyuer For besides that it teacheth vs alwayes to looke to be contended with it egregiouslye paâ—nâ—eâ—h out the 〈◊〉 and condicions of false Prophetes and teacheth vs howe we shall 〈◊〉 against them But that 〈◊〉 maye receyue the more commoditie hereby â–ª we will fyrst consider the occasion of this contention then their encouâ—â—â—iâ— and ioyning togither and last of all the conclusion The occasion of this â—â—â—â—nesse seemeth to haue bene the prosperous successe of the gospell in the Isle of Ciprus For where beginning at Salamine which standeth on the sea coast Eastwarde the Apostles had gone through the whole Islande as farre as to Paphos westwarde so that the fame of this newe doctrine by them thus published came to the hearing of Sergius Paulus the Proconsull he sent for the Apostles and was desirous to heare them preach the worde of god Whereby it appeareth though he were a Romaine that he was desirous of the truth and that he begonne already to suspect the Gentyle religion which perhappes was the cause that he gaue eare to this sorcerer the Iewe hoping that he was able to teache him the truth And pricked forwarde with like desire he sent for Paule and Barnabas also to heare what they taught But this coulde not Elymas the sorcerer abyde who hitherto had bene very familiar with the Proconsull He therefore diligently watched all meanes to withstande the Apostles as shortly after we shall heare Nowe before we go any further two thinges are to be marked First that God hath some that be his in all degrees of people as we sayde in the sermon before going Here is to be added howe he vseth to call and saue those that be his when they seeme to stande vppon the pit of destruction For Sergius Paulus of whome mention is here made being brought vp from his childhoode in the religion of the gentiles had bene alwayes vsed to ydolatrie Afterwarde although he acknowledged his errour he was encombred with a newe and more hurtfull errour whyle he hitteth vpon this Iewe a Sorcerer
and by lande And there is no doubt but that they caused the doctrine of the Gospell to shine also ouer Pamphilia seeing for that ende they tooke in hande this voyage And this is a rare example of Apostolike zeale and industrie that although they had brought a most famous Island to the knowledge of Christ yet they thinke not nowe to leaue of as though they had fully accomplished their dutie but hold on still and thinke they are the more bounde vnto Christ the more fauourably they see he furthereth their beginnings So Paule in another place hauing fylled all places from Arabia vnto Illyricum with the Gospell of Iesus Christ stayeth not so but purposeth in his minde to go through Italie and Spaine also By which examples their slothfulnesse is reproued which hauing yet scarce begonne and giuen the onset make holyday leaue of thinking they haue done very much already and supposing it neyther meete nor right that men should looke for any more at their handes But it behoueth vs to continue vnto the ende that we be neuer wearie of doing Christ seruice as long as we hope we may set forth Gods glorie and bring any to the knowledge of saluation But being occupied in this most holy businesse and trauayle befalleth an heauy case For while they are busied in training others vnto Christ they lose their companion and fellow minister whome they had chosen out of a great number This was Iohn surnamed Marke sonne to that Mary â–ª to whose house Peter came when he was escaped out of prison as hath bene declared before This Iohn as hereafter shall appeare in the .xv. Chapter being wearied with continuall trauayles and daungers left them and returned to Ierusalem whereby he not onely disapointed them of his helpe to whome he ought fast to haue cleaued in that most godly businesse but also was the occasion of a bitter contention that arose afterward betwene Paule and Barnabas But bicause it is sayde he returned to Ierusalem where his mother was it is like he pretended for his sloth the loue he ought to his mother being a widowe so that he maye be iudged to be of the number of them wherof in the Gospell he is an example which being called of Christ sayde he woulde fyrst go and burie his father The holy ghost setteth out such examples to vs not to be followed but that we might vnderstande there will be alwayes slidebackes and heauy calamities that shall hinder the course of the Gospell For Satan who desired to syft euen the very Apostles is not ydle For although he could not pull them cleane from Christ yet he brought to passe that they were so feared with his apprehension and bandes that they all fled from him So we reade in the .vj. of Iohn that diuers thousandes fell from him at once And Paule which now seeth Marke thus slippe away complaineth afterwarde howe Demades embraced thys present worlde and when he shoulde be brought before Caesar howe all his friendes forsooke him Let no man therefore be offended at the leuitie and inconstantnesse of some people now a dayes who hauing profited very well in Christes religion by and by giue ouer For both Christ and his Apostles prophecied such should come In the meane while let these men remember that they grieuoussy sinne For they forsake Christ his cause which is a kinde of denying him Beside they offende the weaker sort and giue occasion to them that thinke not well of the Gospell and of the Christian faith to sclaunder it so that by their meane the name of Christ is yll spoken of Furthermore they make all them that are vnknowne and forreners to suspect them whome otherwise they woulde succour and relieue Finallye they are authours of diuision while they cause other to take part with them who ought to ioyne both hearts and handes togither to set forth the kingdome of christ And they offende the more grieuously the more they be of authoritie But to returne to the Apostles let vs learne by their examples what we haue to do if the like things come to passe For do they when they vnderstand of Markes sodeine departure leaue the office they are put in charge with No. But they go through Pamphilia passing ouer the mount Taurus come into Pisidia and to Antioch which somtime was also called Caesarea as Plinie testifyeth where they preach the Gospell more earnestly than euer they did before as the things following shall abundantly declare We are by this example admonished that we must not eyther for falshoode or sloth of other suffer our selues to be plucked from doing our dutie For other mennes faults cannot excuse vs whose falles we must rather eschew than imitate And bicause it is the Lordes cause that we stande in it shall be easie for him to defende it though but by a fewe and those of no authoritie in the worldes sight Yea he many times suffreth those to fall away of whom we hoped for most helpe that thereby he might declare howe we should reioyce but in God alone Besides this though we be forsaken of the worlde yet be we not alone For that that Christ pronounced of himselfe must be applied vnto all his members The time commeth sayth he that you shall be scattered euery one into his owne and shall leaue me alone and yet am I not alone for the father is with me Yea he sayth moreouer I will not leaue you succourlesse Beholde I am with you vnto the ende of the worlde Hereto belongeth that saying of Dauid when my father and mother forsooke mee the Lorde tooke me and receyued me And these thinges must not Ministers of the worde onely remember but also Princes and Magistrates For these also haue God for the author of their vocation who testifyeth that he is in the middest of them Wherefore if they be constant in setting forth his glorye there is no cause they shoulde be mooued with the terrors of the worlde forasmuch as they shall haue God for their protector and reuenger Lette priuate persons thinke so likewise that they be not dismayde at the countenance and looke of the worlde For the worlde shall perish but the worde of the Lord wherevpon both our saluation and vocation is founded endureth for euer Further let vs see what the Apostles did at Antioch Vpon a Sabboth daye they go into the Sinagoge and sit downe This Luke writeth to shewe vnto vs that they sought occasion to teache or preach the Gospell For on the Sabboth dayes the Iewes vsed publikely to assemble to be instructed in the lawe and to make their prayers vnto god Which thing was the cause that not long after the Apostles went into the Iewes Sinagoge at Salamine also And there is no doubt â–ª but they did the like also otherwheres forasmuch as there was no hope for them in any other place more commodiously to teach And they were not deceyued For when the solemne
and accustomed lecture of the lawe and Prophetes was ended the Rulers of the Sinagoge supposing them to be no common persons gaue them leaue to speake vnto the people For they send a message to them saying ye men and brethren if you haue any Sermon to exhort the people saye on And so Paule begonne a singular sermon of Iesus Christ and the whole mysterie of our saluation the beginning whereof God willing we shall heare to morowe At this time we haue certaine other thinges to consider of which we will speake in order First and foremost the Apostles spredde not the doctrine of saluation abrode in Tauernes among drunken blowbolles nor yet in corners and woodes among the rude and ignorant people but they come into a publike place and openly teach the Gospell This it appeareth they did after the example of Christ who vsed himselfe to go into the Sinagoges and to teach openly And when he was examined by Caiphas of his doctrine and Disciples as though he had bene an heretike he defendeth himselfe by this argument only that he taught openly in the Sinagoge and in the Church and was not afrayde to abide the iudgement of the whole people touching his doctrine Which examples serue to repoorue them which sowe newe opinions secretly among the people and flie and abhorre nothing so much as the light and iudgement of the congregation This one thing abundantlye prooueth that they are deceyuers seeing that truth desireth nothing so much as the light Where yet we do not condemne them which being compassed about with persecutions exercise the duties of godly religion in secret which thing we reade was done at Ierusalem by the faythfull in the house of Mary and otherwheres so that they be ready to giue an account of their fayth to as many as require the same and not like the Anabaptistes by stubborne silence and craftie dissimulation delude them that go about to trie their fayth and doctrine Then againe it is no superfluous notation of time where it is sayde they went into the sinagoge on the Sabboth dayes For hereby he teacheth vs that they diligently kept the religion of the Sabboth which day it is euident was dedicated vnto God at the beginning of the world was diligently commended by Moses vnto the Israelites For where we be busied with diuers occupations it was necessary that there should be one time appointed free from all cares and businesse wherein we shoulde giue our selues wholy both in body and soule to the honouring of god Therefore God appointed the seauenth daye to this exercise which he for this cause called his daye that when that daye commeth we should abstaine from all other businesses and exercises And he ordeyned it to be kept so holilye that he appointed death for the breakers thereof And in the Prophets this is reckoned for one of the most grieuous offences and causes of the captiuitie of Babilon that they did vnhallowe the Sabbothes of the Lorde For the which cause the sonne of God although he many times reprehended the superstitious keeping of them yet he diligently obserued those thinges wherein the worship of God consisted For on those days he entred into the Sinagoges and was present at their publike assemblies and prayers Moreouer hee taught and hearde others teach and also vsed diligently the deedes of liberalitie Which thing the Apostles remembring they thought good also to followe the example of their maister But now a dayes the matter is come to that passe that among Christians they may go for the best menne that breake the Sabbothes but with handy works toward the getting of their liuing whereas a great many prophane them with heynous wickednesse nor at any time doe men more sinne in pryde and arrogancie in drunkennesse concupiscence and ryot than on that day which ought to be bestowed wholy in the study of godly workes and eternall rest and quiet And notwithstanding these thinges are openly committed yet wee still seeke what should bee the causes of the miseries and wretchednesse of our dayes Howbeit where the religion of the Sabboth as touching the outward obseruation consisteth chiefly in the holy assemblyes which Moses calleth holye conuocations Luke declareth diligently what was done in this assembly First the Apostles sate downe no doubt among the residue that were there gathered togither This is the dutie of modestie and honestie wherof regard must alwaies be had euerywhere but chiefly in the Church that nothing be done out of order and dishonestly Then he maketh mention howe the lawe and the Prophetes were reade which was obserued among the Iewes of a common custome as we shall vnderstand a little after by Paules sermon and by the wordes of Iames in the .xv. Chapter For so Moses ordeyned by the commaundement of God which custome after their returne from Babylon Esdras restored againe as appeareth in Nehemias cap. 8. And Christ vsed none other custome when out of the place of Esay he taught the mysteries of our saluation in the Sinagoge at Nazareth These thinges teach vs that in the congregation the worde of God comprehended in the Scriptures ought to be intreated For this cause Paule commendeth vnto the Ministers of Churches the studie of holy scripture bicause none other voyce than such as speaketh in the scripture must be hearde in Gods house Therfore their errour is enormious and absurde in that Church which declare vnto the simple people most foolish trifles out of the Legendes of Saints or else vrge and exact mans traditions wherwith Christ himselfe out of the Prophete teacheth that all Gods religion is corrupted Which thing as it is in these dayes to much frequented â—o if at any time any place be left for the word of God it is vsed to be sayde or song commonlye in a straunge tongue so that no profyte can come to the people thereby But touching this matter see Paules iudgement 1. Cor. 14. Thirdlye this also is to be commended that none of them taketh vppon him to speake before he be lawfully requested For although of auncient custome the interpreters and Prophetes sate next to the Teachers yet none impudently intruded himselfe so that vndesired or without necessitie he woulde speake vnto the people Wherefore Paule and Barnabas also although they were sent by the holy ghost yet they thinke it not good to breake so profytable and auncient a custome of the Church Therefore the Anabaptistes disorder is not to be suffered which abuse the place of Paule 1. Cor. 14 â–ª saying that all men ought to haue leaue to speake in the Church For Paule in that place speaketh of those that had the gift of interpretation and prophecie and sate with the teachers as was euen nowe sayde But such as were no interpreters he commaundeth to keepe silence And he commaundeth all things to be done decently and in order Neyther lette any man obiect here vnto me what I thinke the Apostles woulde haue done if no
alone conteyneth more in it than any manne is able to perfourme And if thou haue to speake vnto Christians what canst thou deuise more amiable than the name of brother or more honourable than the name of Christian wherby both the Priestly dignitie and Princely maiestie whervnto Christ hath aduaunced vs is expressed But nowe a dayes the worlde is come to such foolishnesse that they are iudged rude and rusticall that stuffe not their orations and writings with counterfeyted and most pâ—euish and ridiculous tytles whereby they make men already not well in their wits starke staring madde How much better did Augustus Caesar who thought this name Dominus or Lorde more honorable than sitting for a mortall man as he was Secondly we are taught what maner of men they shoulde be that will heare the worde of God worthily and to their profyte and vtilitie First they must be Israelites which in the wrastling of temptations must take fast holde of the worde of God and not suffer it by anye aduersitie to be taken from them Therefore is fayth required whereby the Apostle witnesseth we ouercome Then must they be such as feare God and tremble with great reuerence at his worde as the Lorde admonisheth by his Prophet Esay 66. For it cannot be that any can obey the worde of God but he that hath learned to thinke well of it For the which cause when Moses came to talke with God he was commaunded to put of his shooes that is to say all beastly and fleshly affections whereby the maiestie of God vseth to be driuen awaye Nowe seeing there be so fewe such hearers in these dayes for that cause we see the worde of God is so much preached in vaine But to returne vnto Paule he addeth to his beginning the narration of an hystorie wherein the fyrst part of his Oration is ended And he taketh the beginning of his narration of the fathers therby declaring that he preached neyther newe God nor newe fayth but the same by the which the fathers in time past were saued For he affirmeth that they had in deede many singuler giftes but yet nothing but that God of his grace gaue them who woulde haue the Sauiour that he promised borne of their posteritie But bicause they which trust in their owne worthinesse can hardly acknowledge the grace of God Paule vseth a diligent rehearsall of Gods benefyts which both maintaineth the grace of god against the boasters of their merits and also contayneth manifest examples of our whole redemption Wherefore it shall not be from Paules purpose if we runne them all ouer and expende such poyntes as serue for our instruction First he toucheth the fountaine of all goodnesse which is free election The God of this people sayeth he chose our fathers He calleth him the God of the people of the Iewes not after the maner of the gentiles which appoynted to euery Nation their peculiar God but bicause that God which was the Lorde and gouernor of all Nations chose vnto him the people of Iewes before all other by whom he would be knowne vnto all the world That this election or choyse was of his free mercie the Scripture teacheth in euery place Uerily Iosue testifyeth that Abraham serued straunge Gods before he was called And Moses doth many times inculcate this election that they might vnderstande whome to thanke for all those benefytes that they had receyued And hereto belong the things which we read in Ezechiel 16. and Amos. 3. and they take from the Iewes all occasion of glorying Hereby also appeareth that our saluation and whatsoeuer we haue that good is ought to be referred vnto the grace of God whereby he did vouchsafe to choose vs also before the foundations of the worlde were layde Dauid therefore doth well saye Blessed is the man whome thou hast chosen And if we haue no goodnesse of our selues but are chosen of God what madnesse is it I pray you to attribute saluation to our merites or works which vnlesse free election go before cannot please God. Secondly he alleageth the glory and notable deliuerye of this people out of Egypt For when they were Pilgrimes and straungers in Egypt God did marueylously exalt them fyrst by Ioseph who being made ruler of Egypt obtained fauour for them of the king of that Countrie After that being oppressed with tyrannie he brought them out of the house of bondage into libertie wiâ—h an high or mighty arme that is to saye by myracles and wonders with great power And that this was a free benefyte and goodnesse appeareth in this that they were pilgrimes and men most abiect For what coulde such deserue To saye nothing in the meane season howe they were polluted and defyled with the superstition of Egypt whereby they deserued rather to be kept in bondage still than to be sette at libertie These things containe in them a fygure of our common redemption much agreeing with this present argument For it is manifest we are all pilgrimes vpon the earth and haue here no continuall dwelling place Such therefore as we who deserued no possession vpon earth hath God lift vppe into heauen yea he hath witsafe to take as his children He also hath deliuered vs being oppressed with the deadly tyrannie of the deuill with his highe arme that is to saye by his sonne whome Esaye the Prophete cap. 53. calleth the arme of the Lorde Thirdly he sayth God suffered their maners fourtie yeares in the wildernesse Herein is noted a marueylous and more than fatherly bearing and tendernesse such as no mortall man woulde vse towarde his only sonne or seruaunt most profytable vnto him This thing well appeareth if we read the storie of Moses Howe often reade we they murmured against Moses howe often rose they sediciously against him howe often went they about to murther him But to let passe the thinges they did against Moses what did they not commit against God himselfe They forgate his commaundements and made a Calfe and chaunged the glory of God immortall into the similitude of an Oxe that eateth haye How often preferred they the seruitude of Egypt before the benefyte of their glorious deliuery how often did they tempt the will and power of God yet God bare with their incurable malice although they daily deserued with newe punishments to be destroyed This might seeme a wonderfull meekenesse of God if we daylye founde not the like For what daye or houre passeth in the which we prouoke not the iudgement of God against vs eyther in wordes deedes or thoughts and wicked desires Yet the Lorde spareth vs as though he had not thunderboltes and diuers other weapons at hande wherewith to punishe and strike vs. For he knoweth whereof we be made to vse the wordes of the Prophet and remembreth that we are but dust Yet least any man might thinke he maye hereby sinne without checke let vs note that this lenitie of God serued but hereto
onely bicause he woulde not destroy the whole Nation according to their desertes In the meane while he grieuously punished them that were incurable and woulde not repent For none of them entred into the lande of promise but were ouerthrowne in the wildernesse with many plagues in somuch that God neyther spared Aaron nor Moses bicause they also had bene occasions of offence vnto the people Fourthly he rehearseth the inheritance of the lande of promise which God gaue by lot to the people of the Iewes hauing fyrst destroyed seauen mightie Nations This is at large set forth in the booke of Iosue And Moses diligently setteth forth that benefyte of God where he sayeth when the Lorde thy God hath brought thee into the lande which he sware vnto thy fathers Abraham Isaac and Iacob and giueth thee great and goodlye Cities which thou buildedst not houses full of all maner of goods which thou fylledst not and welles digged which thou diggedst not vineyardes and Olyue trees which thou plantedst not c. Which wordes as they marueylously amplify the liberalitie of God so they might cause God to be thought vnrighteous and cruell vnlesse the causes be well considered for the which these Nations were cast out Moses reciteth them in other places where he forbiddeth wandring and promiscuous lustes incest ydolatrie sorcerie and enchauntmentes and such other curious artes and addeth Thou shalt not doe after the maner of this Nation which I cast out before thee for all these things haue they done wherfore I haue abhorred them c. See Leuit. 20 and .18 Deut. 18 Therefore for these offences these Nations were destroyed wherewithall when the Israelites also were defyled we reade that God cast them of also so that no man â—an in this case accuse God eyther of vnrighteousnesse or of ouermuch seueritie Fifthly he setteth forth the benefyte of a common weale gouerned by good lawes For God did not onely giue vnto them the lande but also Iudges to gouerne and defend them against the tyrannie of their enimies And here is to be marked a manifest errour which through the negligence of Stationers and Printers hath depraued the numbers For it is written that after Moses and the distribution of the lande the Iudges ruled foure hundred and fyfty yeares whereas by infallible computation can be gathered but three hundred yeares onely which Paule was not ignorant of For it is euident that from the people of Israels going out of Egypt vntill the building of Salomons Temple which beganne in the fourth yeare of his reigne were but fower hundreth and fower score yeares From these take the fortie yeares that Moses ledde the people in the wildernesse and the fortie yeares of Samuel and Saule and as many of Dauid with the fower yeares of Salomons reigne and then shall remayne three hundred and sixe and fyftie yeares in the which the Iudges gouerned the common weale of Israel In these are declared two argumentes of Gods goodnesse For in all that time of the Iudges they deserued not so fewe times as once to be destroyed and yet were still saued Moreouer when they desired a King despising that forme of common weale which was the best of all other giuen them of God God did not set ouer them any forreine tyrant but gaue them Saule to be their king one of their owne brethren and one of the least regarded Trybes least the power of the newe king shoulde be to great and intollerable at the beginning Yea the Lorde tooke in good part and did well interpretate their inconsiderate rashnesse For so he brought the kingdome to Iuda out ofwhose Princely stocke Iacob prophecied that the Messias shoulde come But of this shall be intreated hereafter At this present let vs consider that the institution of a common weale is to be numbred among the speciall benefytes of god For where men naturally shunne to be corrected and yet without discipline it is impossible to leade a quiet and safe life it is a worke of Gods power and goodnesse to haue common weales and Magistrates ordeyned which thing it behooueth them to consider which through Gods gift enioy peace and good lawes least while they shew themselues vnkinde towardes God they cause God to giue them Kings in his wrath as the Prophete testifyeth he did to the Iewes But chiefly let Christians acknowledge their felicitie for whome God hath prepared the fruition of the heauenly kingdome in Iesus Christ the most victorious and immortall king to whome bee praise honour power and glory for euer Amen The lxxxx Homelie AND when hee was put downe he set vp Dauid to bee their King of whom he reported saying I haue found Dauid the son of Iesse a man after mine owne heart which shall fulfyll all my will. Of this mannes seede hath God according as he had promised brought foorth to Israel a sauiour one Iesus when Iohn had first preached before his comming the baptisme of repentaunce to Israel And when Iohn had fulfilled his course he sayde whom ye thinke I am the same I am not But beholde there commeth one after me whose â—â—ooes of his feete I am not worthy to vnlose THe Apostle Paule in this Sermon of his laboureth altogither to bring the Iewes from their vaine and superstitious trust in the lawe to the wholesome fayth of Iesus Christ. But where they so gloried in certaine prerogatiues wherewith God had adourned their Nation that they thought they had neede of none other Sauiour in the fyrst part of his sermon he beateth downe this affiance and teacheth that the fathers had not of their owne merite but of Gods meere fauour whatsoeuer goodnesse was in them and that for the Messias sake which was to be borne of their stocke And hereof he leaueth to euerye wise man to consider that this Messias ought to be taken holde of and kept by constant fayth vnlesse they will altogither fall from the grace of God and their former dignitie Furthermore he endeth this fyrst part of his Sermon with a diligent rehearsall of the olde benefytes of God in euery of the which appeareth the goodnesse and bountie of Gods grace which as it chose the fathers at the beginning so he saued them beyonde all their desertes where he might haue oftentimes cast them of and destroyed them And he bringeth the hystorie vnto the time of Saule whoÌ„ for this cause he chiefly maketh mention of that he may the easilier come vnto Dauid whome the Scriptures call the father of the Messias that was promised And in this place he declareth how the kingdome was translated vnto Dauid then by that occasion he taketh in hand the other part of his sermon wherein he prooueth that Christ is the Messias whose office and whole worke of our redemption he setteth out more at large The translation of the kingdome maketh much for Paules purpose For therein appeared a singuler token of Gods goodnesse in that he set not a tyrant ouer
through the infyrmitie of the fleshe shall by Christes merite be supplied and if they fall into any sinne by repentance through guiding of the spirite they shall rise vp againe Moreouer Paule taking occasion of the storie of Dauid passeth to the seconde part of his sermon wherein he declareth that Iesus whome the Apostles preached is the promised Sauiour for whose sake God in times past did so benefyte the fathers And bicause he knewe he had to doe with the Iewes the most grieuous enimies of Christ he prooueth it by manye and strong arguments of the which there are three contayned in this place which we will in order treate of The fyrst is where he sayth he shall be borne of that stocke whence the Prophetes sayde he shoulde come that is to say of the seede of Dauid But it woulde be long to recite all the promises yea superfluous considering they were so common and ryse that the Messias was commonly called the sonne of Dauid Yet if any man desire more let him reade the thinges written 2. Sam. 7. Psal. 132. Esay 11. Ierem. 23. c. That Christ was borne of the seede of Dauid touching his manhoode Mathewe and Luke prooue by a diligent Genealogie or Pedegree And here we haue to marke that he sayth this Sauiour was raysed vp according to the promise This part teacheth vs that he was giuen vnto vs also according to the meere grace of God and that it is to be attributed to no merites of man that God hath sent his sonne to be our Sauiour For that the promise was made of fauour Dauid himselfe confesseth as erewhile we sawe And if any man attribute this vnto Dauids modestie he shall be conuinced by the promise that we reade was made to our fyrst fathers who had deserued death and fledde away to hyde themselues from god And Chryst himselfe truly referreth all this saluation to the grace of God where he sayth Iohn 3. So God loued the world that he gaue his only begotten sonne c. Which words the Apostle expoundeth writeth Herein is loue not that we loued God but that he loued vs c. Here also appeareth the infallible truth of God which must be extended to all promises that we maye herein fet fyrme comfort in all kinde of temptatioâ—s For he that woulde not deceyue vs when his sonnes death laye vpon it howe shoulde he in other things deceyue vs The seconde argument is that he sayeth he shall come in such sort and wise as the Prophetes prophecied the promised Messias shoulde come For he had a forerunner such as is described Esay 40. Malach. 3. and .4 Chapters That was Iohn which preached the baptisme of repentance whereby he prepared the mindes of men duly to receyue Christ. Marke the Euangelist vseth the same argument where he writeth the Gospell of Iesu Christ beganne as it was foretolde by the Prophetes In the meane season it is worthy to be obserued that it was necessarye to haue a forerunner who by repentance which he declared both by preaching and sacraments should prepare a people vnto christ This prooueth the corruption of our nature whereby it commes to passe that we cannot attaine to saluation except we be wholye chaunged and regenerated Furthermore it confuteth them which thinke that Christes doctrine is the seede of licentious liuing seeing none coÌ„meth vnto him but he that is worthily prepared by true repentance But bicause we haue alreadye often intreated hereof and haue freshe occasion still offered to speake of the same it shall suffyse briefly thus to haue noted it The thirde argument he taketh of testimonie For he alleageth the testimonie of Iohn not for that Christes cause consisteth or stayeth vppon mannes testimonie but for that Iohn was of suche authoritie among the Iewes that he was commonly taken for a Prophete as may be seene Mathew 21. and in Iosephus which sayth that the death of Iohn was cause of the ouerthrow that Aretes gaue vnto Herode In which sense Christ in another place vseth his testimonie Iohn 5. This man sayeth Paule where some thought he was the Messias to put the people out of all suspicion sayeth whome thinke you that I am I am not Christ for behold there commeth one after me c. These things are more at large declared in Iohn 1. Luc. 3. and Math. 3 â–ª Chapters Herein is declared what the propertie of the people is in their iudgements of Gods seruants For eyther they attribute to much vnto them or vtterlye contemne them for meane is there none For they that at fyrst thought Iohn was the Messias suffered him not long after to be the pray of a most cruell tyrant Example whereof we shall see in those of Lystra in the next Chapter Iohn teacheth vs by his example what trustynesse the godlye ought to vse in setting forth the glorye of christ For they dandle not the dulnesse and folly of the people thereby to haue themselues the more magnifyed but that Christ may haue his whole glory they vse to abase themselues and to thinke themselues the woorst of all other Yea they thinke their glorye consisteth in this if by their meane Iesus Christ may euerywhere be glorifyed And if Iohn which was the holyest man that euer was borne of a woman be no body in comparison of Christ who then perceyueth not that the whole prayse of our redemption is to be ascribed to Christ alone The example of Peter and Iohn haue declared the same whereof was spoken in the thirde and tenth Chapters It is our dutie to trust in Christ onely and to acknowledge him to be the Sauiour that was promised in the beginning to whome be prayse honour power and glory for euer Amen The lxxxxj Homelie YE men and brethren children of the generation of Abraham and whosoeuer among you feareth God to you is this worde of saluation sent For the inhabiters of Ierusalem and their rulers bicause they knewe him not nor yet the voyces of the Prophetes which are reade euery Sabboth daye they haue fulfilled them in condemning him And when they founde no cause of death in him yet desired they Pylate to kill him And when they had fulfilled all that were written of him they tooke him downe from the tree and put him in a sepulchre but God raysed him againe from death the thirde day and he was seene many dayes of them which came vp with him from Galiley to Ierusalem which are his witnesses vnto the people THat that all the Scripture both of the olde and newe Testament with one consent declareth that same in this sermon Paule both plainly and constantly teacheth namely that Iesus Christ is the onely redeemer and sauiour of mankinde in whom alone we haue blessing righteousnesse saluation and life But bicause he had to doe with the Iewes whome he knewe still withstoode Christ with great obstinacie therefore he handleth this cause with great grauitie And fyrst he
proposeth three arguments to prooue the same vnto these he adioyneth other which he so putteth forth that therewithall he also aunswereth those obiections which might pull the hearers from embracing the fayth in christ For fyrst he testifyeth that Christ pertayneth vnto them least any man might thinke hee spake of a matter pertayning nothing to the purpose Then he putteth the offence away that men might take bicause Christ suffred on the crosse And last of all he alleageth and constantlye prooueth the resurrection of Christ which is the chiefe argument of his godheade We shall speake of eche of them in order as much as God shall permit vs. Yee men and brethren sayth he children of the generation of Abraham and whosoeuer among you feareth God to you is the worde of this saluation sent This is a graue little preface wherwith he meaneth to prouoke them to think that the doctrine of Christ belongeth vnto them For it is like there were diuers in those dayes which thought it vnsitting for their profession to haue ought to do with controuersies rising about faith and religion such as are now a days euerywhere to be seene who by this opinion go about to purchase to themselues great prayse glory But Paule denieth this that he might the more easily perswade them the truth he calleth them by a worshipfull name and title For besides that after the common vsage he calleth them Men and brethren he addeth therevnto children of the generation of Abraham in which name by reason of the couenant and promises of God he knewe they greatly reioyced Yet that they shoulde not thinke the prerogatiue of the Nation sufficient he admonisheth them also of their dutye where he sayth and whosoeuer among you feareth God. For by this meanes he teacheth them that they are then the true and right children of Abraham that ioyne vnto outwarde profession the feare of God and syncere study of religion whereof Christ also in the .viij. of Iohn disputeth Then he proceedeth saying To you is the worde of this saluation sent As though he should say If you will be taken for the children of Abraham and the syncere worshippers of God you must by no meanes despise the doctrine of saluation which is offered vnto you by the singuler benefyte of god Yet Paule speaketh not this in such meaning as though he thought the Gentyles still excluded from the fellowship of saluation whome the holy ghost had appointed him to call But he hath a respect vnto the counsell of God who as he set forth the promises of Christ vnto the fathers of the Iewes and called them out from others as a peculiar people vnto himselfe so would he first haue the saluation giuen vs in Christ preached vnto them as Christ in the Gospell euidently testifyeth when he fyrst sent out the Apostles forbidding them to go into the way of the Gentyles But when the vayle whereby the Gentyles were deuided from the Iewes was remooued away by the death of Christ then also was the doore opened vnto them that being made the children of Abraham by fayth they might enter into the same inheritance of saluation with the Iewes Therefore Paule admonisheth the Iewes of the prerogatiue that God did giue them least they should vnaduisedly reiect the knowledge of Christ as nothing appertaining vnto them And this example of Paule ought all Ministers of the worde to followe remembring that they must so preache the worde of God that the hearers must vnderstande howe the things spoken doe belong vnto them For except they so doe the worde of God shall strike their eare like a song whose sounde is in vayne as wee reade in Ezechiel the .xxxiij. Chapter So therefore let them inculcate the commaundementes of God that all men may bee assured that the obseruation thereof belongeth vnto them So let them preach the iudgements of God that they that commit the lyke may know they haue to looke for the like For then is the worde of God rightly deuided and cut when euery body may learne thereby to take what serueth eyther for their instruction consolation or erudition Furthermore it is a singuler prayse of the Gospell that it is called the worde of saluation in the which sense the Angell spake vnto Cornelius as we before sawe Simon Peter shall speake wordes vnto thee through which thou and thy house shall be saued c. Let it suffyce here to admonish thus much that their ingratitude is very enormious which rayle at that worde and that they are the greatest enimies of their owne saluation of all other From hence Paule commeth to the slaunder of the crosse which he diligently putteth away bicause they that were ignoraunt of Christes mysteries were offended with Christes death not without a great cause And chiefly it seemed an heynous matter that the Priests at Ierusalem were the authors thereof For Ierusalem was the sea of religion priesthoode and doctrine and from thence according to auncient Prophecies was the worde of saluation looked Wherefore it coulde not choose but seeme a great absurditie to acknowledge him for a Sauiour whome the chiefe of Ierusalem put to the death of the Crosse as a schismatike and a deceyuer and to embrace that doctrine that was not receyued at Ierusalem For such was the authoritie of the holy Citie for so the Prophetes called Ierusalem that many thought it impossible for them to erre in matters of faith and religion But Paule so aunswereth this offence that he teacheth the example of that Citie is rather to be auoyded than to be folowed least they might offend God through lyke ingratitude and impiety And there be fower things which he bringeth to this ende First he sayth they that dwelt at Ierusalem and their Rulers bicause they knewe him not condemned him Therefore he sayth ignoraunce was the cause of their so heynous an offence as also is sayd 1. Cor â–ª 2. Who will think it a thing worthy to be followed when he heareth men sinne of ignorance And yet this is not to be counted such ignorance as excuseth the deede For they are sayde also to be ignorant of the scriptures yea of those common Scriptures which vsed to be reade euery Sabboth day But it is a foule thing and not worthye to be pardoned for a Priest to be ignoraunt in the Scripture considering God commaundeth to search the knowledge of the lawe at his hande Furthermore he taketh from them a great part of their excuse in that Christ admonished them to search the scriptures But Paule in another place sayth that this was the onely cause of their ignorance for that they were occupyed in reading Moses and the Prophetes without the helpe of christ For this was that vayle that was the onely cause that they could not see Moses face that is to say the true meaning of the lawe Seeing therefore they were blind guides as Christ also calleth them Math. 15. they are not to be
vseth to reuenge the contempt of his sonne and of his worde vppon them that holde on in their incurablenesse and vnbeliefe The fyrst he concludeth with great weyght of wordes saying Bee it knowne vnto you therefore yee men and brethren that through this Iesus whom I haue hitherto preached is the forgiuenesse of sinnes declared vnto you And it is not without a cause that he thus beginneth saying Be it knowne vnto you For by this meanes he thought to make them the more attent and diligently to consider that which was to followe And hereby he teacheth vs that it is necessary and conuenient that as many men as desire to be saued shoulde knowe christ For Christ himselfe teacheth vs that the chiefe poynt of our saluation consisteth in the knowledge of him where hee sayth This is lyfe euerlasting ô father that men should knowe thee the onely true God and Iesus Christ whome thou hast sent Then also where it is the peculiar counsell of God that the knowledge of Christ through the preaching of the Gospell shoulde be published ouer all the worlde they that despyse this knowledge of saluation offered vnto vs by God must needes bee iudged wicked and ingratefull contemners of Gods goodnesse They are by this place confuted that say matters of religion belong not vnto them and are wilfully ignorant and deceyued in their saluation Using commonly to abuse Christes wordes where he sayth The seruant that knoweth his maisters will and doth it not shall be beaten with many stripes So that they thinke they shall be excused before the iudgement seate of God so long as they be vtterly ignorant in the mysteries of fayth and saluation But they ought also to thinke that it is vnmeete and not conuenient that they which will be called and taken for the seruauntes of God shoulde be ignorant of their maisters will and refuse to learne it It is Gods will that housholders shoulde declare his commaundements and workes vnto their family and shall we thinke to be excused if we wittingly be ignorant of that which God reuealeth vnto vs both by writing and plaine teaching Why doe we not rather harken what Christ sayth that they which are borne of God refuse not to heare the worde of God And Iames sendeth them which lacke wisedome vnto prayer to obtayne it of the father of lights And we want not examples both of Dauid and other holye men who were most desirous to obtayne this heauenly wisedome See Psal. 25.119 c. But lette vs returne vnto Paule which comprehendeth in a fewe of wordes the summe of all Gods benefytes giuen vs in Christ saying Through this man is preached vnto you remission of sinnes For in forgiuenesse of sinnes is vnderstanded all those things that appertayne to our saluation For it is euident that God is offended with vs bicause of sinne and that for sinnes sake we be excluded from the grace spirit and kingdome of god Wherby againe is gathered that God must needes be mercifull vnto them whose sinnes are forgiuen and taken away Ergo he giueth them his spirite wherewith being regenerate and made his children they become inheritors of the kingdome of heauen Let vs note how Paule in this briefe sentence doth most fully teach the true knowledge of saluation which if it be diuided into certaine poyntes and articles shall most easilye be perceyued and vnderstanded The fyrst of them is that we should vnderstande we be sinners and stande grieuously detbounden vnto God which hereby appeareth for that the scriptures euerywhere make mention of forgiuenesse of sinnes The scriptures likewise eueriwhere accuse vs of sinne and teach vs that we be of nature corrupt Moses from the mouth of God declareth that the inuentions and deuises of mans heart are naught euen from his childehode He setteth the lawe before vs as it were a glasse wherein the flesh may beholde hir corruption which otherwise vseth to flatter hir selfe In the booke of Iobe it is written that none borne of a woman is cleane Dauid confesseth that he was conceyued and borne in sinne Salomon writeth that the iust man falleth seauen times a day And in Esay the Prophete the faythfull confesse that our righteousnesses by reason of the contagiousnesse of sinne and the fleshe cleauing vnto vs are lyke an arayed and fylthy clowte And Christ admonisheth vs of the same where he teacheth vs to praye forgiue vs our trespasses For that prayer were superfluous if we were not loden with grieuous sinnes Nowe it must needes be that this foundation must lye in the knowledge of saluation bicause man can haue no care thereof vnlesse he fyrst vnderstand he is vtterly lost and corrupted But we haue neede also of another thing that is to vnderstande howe we be freely forgiuen For where through sinne we haue deserued eternall death and haue no sparke of goodnesse of our selfe and all that good which we seeme to doe is corrupt and vnperfyte it must needes be that this remission and forgiuenesse must come of fauour and grace The Parable in the .xviij. of Mathew teacheth vs the same And we professe this remission or forgiuenesse among the articles of our fayth where we saye we beleeue the forgiuenesse of sinnes and we alleage nor make mention of no satisfaction that dependeth vpon our workes Thirdly it behooueth that we knowe for whose sake this grace is bestowed on vs The same is Iesus Christ onely and alone in whome the father is well pleased bicause hee hath taken our sinnes vppon him and hath pourged them on the aultare of the Crosse by the merite of his bloude insomuch that otherwheres he sayeth he is made to vs of God the father righteousnesse satisfaction and sanctifycation yea and a sacrifyce for sinne that we by his meanes might be made righteous Iohn the Baptist taught vs the same where hee sayeth that Christ is the lambe of God that taketh awaye the sinnes of the worlde Fourthlye we must holde fast the meanes whereby Christ is made oures which Paule plainelye teacheth vs where he sayeth forgiuenesse of sinnes is preached to vs through christ For hereby is gathered that he is receyued by faith bicause there is none other meane whereby the worde preached may be taken hold of yet he expresseth the same more plainely in the wordes that followe saying By him euery one that beleeueth is iustified Wherevnto all the thinges written of fayth in any place of the scripture are to be referred but speciallye that that Christ commaunded his Disciples at his last departure from them For in Luke .xxiiij. he commaundeth repentance and forgiuenesse of sinnes to be preached in his name And in another place whosoeuer beleeueth and is baptized shall bee saued And all that that Paule prosecuteth at large in the Epistles to the Romanes Galathians Ephesians to diuers other he comprehendeth in this briefe sentence wherof if a man lyst to see yet any more
collation he applyeth to the matter present For it is euident this Prophete preached in the reigne of Manasses what time both ydolatrie and all kinde of vice reygned vnder that wicked and cruell king For it is reported that he brought Iurie into errour and the Citizens of Ierusalem so that they exceeded the Gentyles in naughtynesse whom God before that had destroyed Besides this he greatly contemned the worde of God and passing all measure hated the truth against the which he was so inflamed that he fylled the whole Citie with the bloude of Innocents And yet they puffed vp in the confydence of Gods couenant of their forefathers of the temple and ceremonies thought they might without checke thus doe and those that admonished them to doe otherwise or threatened them with the iudgement of God they wickedlye scoffed at Therfore Abacuc then prophecied the comming of the Chaldeyes which he sayde shoulde ouerthrowe the Citie and Temple and shoulde carye all the people awaye a thing which they thought was impossible to be done Herevnto Paule hauing a respect seemeth to say you knowe what befell vnto your forefathers when they despised the sayinges of the Prophetes They sawe the destruction both of the Citie and Temple neyther coulde that prowde name of the people of God and trust in their ceremonies deliuer them from the punishment at hande For although it woulde seeme incredible vnto you if a man woulde saye that God woulde destroy your nation yet I say there are greater and more horrible punishments prepared for you For the kingdome of God shall be taken from you and you shall be forsaken and that saluation that was promised to your forefathers shall be conueyed vnto the Gentyles This example of Paule teacheth vs that the worde of saluation must so be preached that the iudgement of God must also be layd before the eyes of those that despise it and be vnfaythfull Therfore they are not to be heard that saye such preaching is not fytte for the myldenesse of the Gospell and vnseemely for charitie For so Christ taught his Apostles when he sayde it shoulde be easier for those of Sodome and Gomorrha in the daye of iudgement than for those which refused to heare them Yea himselfe thundreth out that horrible wo vnto those vnthankefull Cities of Bethsaida Corozaim and Capernaum Doth he not also threaten Ierusalem with besieging with the sworde with famine and with destruction This the frowardnesse of mannes nature partlye requireth which sometime must bee brought vnder by threates and partly the dutie of a pastor or shepehearde whome it becommeth like a watchman to giue warning of the sworde hanging ouer the peoples heades that though they be incurable yet he may deliuer his owne soule that the bloude of them that perish be not required at his hands This place also teacheth vs that there is no sinne more grieuous than the contempt of Gods worde forasmuch as God vseth to punish no sinne more grieuously For whatsoeuer sinnes else a man committeth might after a sort be ascribed to mans infyrmitie by reason whereof sometime euen the best men that be doe fall But if a man ioyne vnto licentious life contempt of Gods worde that is a token of a deuilishe and incurable wickednesse Which was the cause that God alwayes most seuerely reuenged the same It is knowne what came to passe in the beginning vnto the world for despising Noah the preacher of righteousnesse The lyke felt Pharao Saule Achab Manasses and all the people of Israel being ledde into Assyria Yet were these things but a pastime and fleabyting to that that afterwarde came to the Iewes for reiecting of Christ whereof to discourse any further the time will not suffer vs In the meane season it is necessarye to tell you this one thing that in the Iewes is set out to vs and to all ages an example whereby we are taught that no man shall scape vnpunished that is so bolde as to contemne the doctrine of christ For he that spared not the naturall braunches will much lesse spare the impes and graffes set in that stocke if they be barren Which thing we see the Churches of Asia and Greece hath many dayes since prooued which being once founded by the Apostles are nowe deuided from Christ and beare the horrible yoke of Mahomets impietie And woulde to God we sawe not in these dayes the preambles of calamitie to come in a great many which to much disdainefully lothe the saluation of the Gospell Let vs therfore apply to our selues that which Paule sayth in this place and embracing the doctrine of the Gospell with constant fayth and thankfull mindes let vs giue our selues wholy to Iesus Christ our Sauiour and redeemer to whom be prayse honor power and glory for euer Amen The lxxxxiiij Homelie WHEN the Iewes were gone out of the congregation the Gentyles besought that they woulde preach the word to them the next Sabboth When the Congregation was broken vp manye of the Iewes and vertuous Proselytes followed Paule and Barnabas which spake to them and exhorted them to continue in the grace of god And the next Sabboth day came almost the whole Citie togither to heare the worde of god But when the Iewes sawe the people they were full of indignation and spake agaynst those thinges which were spoken of Paule speaking against it and rayling on it Then Paule and Barnabas waxed bolde and sayde It was meeâ—e that the woorde of God shoulde first haue bene preached vnto you But seeing you putte it from you and thinke your selues vnworthye of euerlasting lyfe loe wee turne to the Gentyles For so hath the Lorde commaunded vs I haue made thee a light of the Gentyles that thou be the saluation vnto the ende of the worlde THat saying of God vttered in this wise by the Prophete Esaye 55. concerning his worde is verye notable and comfortable Like as the rayne and snow commeth downe from heauen and returneth not thither againe but watreth the earth and maketh it fruitefull and greene So the worde also that commeth out of my mouth shall not turne agayne voyde vnto mee but shall accomplish my will and prosper in the thing whereto I sende it For although there be many that wickedly repell it yet hath God alwayes his chosen in whome it vseth to bring forth fruite An euident example whereof we haue at this present For after that Luke hath reported Paules sermon he sheweth also how he had diuers kinde of hearers whereof some we must imitate and other some for their wickednesse and boldenesse we must diligently eschue And in these diuers hearers we see the worde also to haue a diuers effect For to some it is the sauour of lyfe vnto life and to other some the sauour of death vnto death as Paule himselfe beareth witnesse in the last Epistle to the Corinthians cap. 2. Paule beginneth with those which hearde the Gospell preached without any fruite that is to say the
embrace the kingdome of Christ were fylled with disdaine and fyrst beganne to speake against Paule and at length fell to flatte blasphemy and rayling And bicause this contention went so farre that the Apostles were â—aine to shake of the dust of their feete against them a thing which we reade very seldome done by them therfore it behooueth vs to expende the circumstances of the whole hystorie the more diligently First Luke teacheth vs what the cause was of such a tumult and businesse Uerily for that the Iewes sawe the whole Citie almost came togither to heare the worde of god Howbeit it was euident ynough that they all came not of a godly intent and purpose For otherwise they woulde neuer haue suffred the Iewes a people hated of all Nations to haue intreated the Apostles so vngently Wherefore although the desire of truth drewe some thither as was aforesayde yet the greater part were mooued of vaine curiositie Which thing although the Apostles might easily haue supposed yet woulde they not let passe so commodious an occasion but are prest and ready to teach them Whereby we learne that they which will fruitefully be occupied in setting forth the kingdome of God haue neede of a feruent study and zeale that they must let no oportunitie escape be it in season or out of season as Paule elsewhere admonisheth Christ teacheth vs the same by his owne ensample which taketh occasion of euery thing to teach by and did so little refuse any one that came vnto him that he reiected not Nicodemus comming to him in the night season nor the woman of Samaria giuen to dishonest gayne and aduauntage Yea he sayeth this is his meate to doe that wherevnto his father sent him Hereby is their sloth improoued which being often called on will not teache and haue more regarde of their owne ease than of mens saluation Then next the cause of the tumult is declared which was the enuy of the Iewes seeing such a great throng of people They seeme to be mooued partlye with ambition and enuye while they are afrayde to lose their priuate honor and glory which thing Christ obiecteth vnto them Iohn 5. and partly with a preposterous zeale of the lawe whereby they were led to take in euill part that the vncircumcised Gentyles shoulde be matched with them in saluation which thing was cause that Paule was much troubled as we shall see when we come to the places In the meane while this place teacheth vs that all kinde of zeale is not allowable before God and that they which of zeale and good intent impugne the truth are not streightway to be pardoned For Paule otherwhiles attributeth a zeale of God vnto the Iewes yet he condemneth them in that they are not zealous for the glory of God according vnto knowledge We must therefore beware that no euill affection rule in vs and that we sinne not of ignoraunce in Gods will which must be the onely rule of all our doings Thirdlye here is declared what the Iewes the Apostles aduersaries did which went out before the congregation was broken vp bicause they would not heare the word because they feared they should lose their glory they speake against them also and stryue agaynst the truth by arguments And seeing they cannot that way preuaile they turne vnto rayling whereby no doubt they depraued both the doctrine and persons of the Apostles to make the simple people suspect their doctrine enuie them Such are the craftes of the wicked which euen nowe a dayes also they practise and they of whome men looke for arguments scriptures they thinke by their talke so to preuaile that they will rayle and often times open their wicked mouth against the name and word of god Also this place teacheth vs wherevnto hatred of the truth bringeth men at the length when they will continue in the same For it maketh them blasphemers open enimies and impudent raylers who yet at the beginning seemed good men and tollerable Let men therfore stoppe at the beginning and vse to acquaint their eares with the truth if they meane not to holde on still in stubbornnesse But did the Apostles giue place to this stowtnesse of the Iewes No. But with greater courage and boldenesse of speach resisted them For so must the Ministers of the worde be furnished that they must not onely teach the truth but also be able to withstand the gainesayers And it is vnmeete that they that are the Ministers of Christ shoulde yeelde vnto the enterprises of the worlde Herevnto appertaine the examples of the Prophetes who we reade were alwayes the constanter the more bolde they sawe the enimies of Gods worde were See what is sayde of Micheas in the fyrst booke of the Kinges and .xxij. Chapter and of Ieremie and others in euery place And it seemeth that Christ admonished the Apostles of daungers to come for none other cause so much as for that they shoulde not be discouraged with the boldenesse of their enimies nor be offended at them These things must we remember in these dayes where Antichristes bande is so whote in assaulting the truth Let vs thinke that nowe our constancie and stoutenesse is chiefely requisite faithfully to defende the Churches quarrell being in hazarde And the Apostles saying is diligently to be considered where they with graue and godly weight of wordes pronounce the horrible sentence of excommunication against these incurable persons For what more hope was there to be had of such as they sawe had clymed vp to the toppe of impietie and fyrst had stopped their eares against the worde of God and after that had spoken against it and at length were become blasphemers of it But chiefely the Apostles charge them with vnthankefulnesse and incredulitie which was the cause of their punishment saying it was meete the worde of God shoulde first be preached vnto you whome God did vouchsafe to adorne with the couenant the promises and kindred of his sonne But you make your selues vnworthy of such grace while through your incurable malice you despise the saluation offred vnto you What other thing therfore remaineth but that we turne vnto the Gentyles and gather God a Church out from among them which hitherto haue bene straungers from the couenant and Testaments For so must that saying of Christ be fulylled The kingdome of God shall be taken from you and giuen vnto a Nation which shall bring forth the fruites thereof In these things it is very diligently to be considered howe these vnbeleeuing perish through their owne iudgement vnto whome Christ is preached for a testimonie Furthermore how notwithstanding mans incredulitie and vnthankefulnesse Gods worde is nothing preiudiced or hindered For God is able of stones to rayse vp children vnto Abraham which shall embrace Christ with true faith as we see commeth to passe in the vocation of the Gentyles For they whose heartes were harder than stones being mollifyed with
they easily heare the voyce of Christ and perceyue that God calleth them bicause they haue the seede of God in them which lying hidden before is by the worde of God quickened and brought to maturitie and perfyte ripenesse Hereof it proceedeth that Christ sayth they that are borne of God and are the sheepe of his flocke heare his voyce and are delighted therwith yea and those he acknowledgeth for his sheepe of whome hitherto he was vnknowne and which were afterwarde to be called and drawne saying I haue other sheepe also which are not of this folde Them also must I bring in and they shall heare my voyce and there shall bee one folde and one shepehearde Of which sort Luke sheweth that these Antiochians were And the treatie hereof ought to seeme to no man superfluous forasmuch as there is nothing belonging to our saluation more pleasaunt or profytable to bee considered than this For herein are opened the fountaines of our saluation and we are taught that the same dependeth vppon the meere grace of God and therefore the arrogant and Pharisaicall glorying in mannes iustice and merite is hereby quite ouerthrowne and buryed This also prooueth the certaintie of our saluation and marueylously fortifyeth our fayth if it shoulde stagger through temptations For God cannot repent him of his electing and calling vs. And whereas we be elected or chosen in Christ which is that impregnable rocke against which the gates of hell are not able to preuayle and which will not suffer his sheepe to be taken out of his handes It is impossible that they should fall from their saluation which feele themselues to be graffed in him Wherevnto this place also is to be referred where it is sayde As many beleeued as were ordeyned vnto life euerlasting For although the Iewes raged neuer so much they coulde not hinder the saluation or faith of one of the elected And as many as shall in this wyse consider Gods predestination and election shall perceyue their fayth to be marueylously increased And if any will wade yet deeper in Gods secrets mysteries and will presume to call his eternall counsayles to the count of mans reason they shall at length go so farre that eyther they shall scoffingly deride the iudgements of God or else attribute that vnto man which it becommeth vs to seeke only in the grace and fauour of God and shall spoile Christ of his glory who is the foundation of our saluation See Rom. 9.11 But to returne to these electes let vs consider the effect of Gods word that appeared and shewed it selfe in them by the which may easily be gathered what their dutie is whome God electeth This is a marueylous effect of Gods worde that euen in the greatest feare of all daungers the hearts of those that beleeued are recreated with ioye considering howe God the father is well pleased with them Wherevnto Christ had a respect when he bade vs reioyce in troubles Then after that it is sayde they glorifyed the worde of God which is a token of thankefulnesse which they cannot choose but render vnto God which haue anye thing tasted of the grace of god They vse to glorifye the worde of God which embrace it with fayth and submit themselfe vnto it subduing all their reason and vnderstanding vnto it which is not the last nor least ende of preaching the Gospell as we haue in other places declared These thinges teache vs what they haue to doe that will be counted of the number of the elect and they also are here confuted which saye the exercises of Christian religion and good workes are by this doctrine of free election and predestination put away and destroyed For where as it was before declared vocation or calling followeth election and iustifycation by fayth followeth calling or vocation it cannot be that he which vnderstandeth he is elected can cast from him the workes of a Christian man For he knoweth that we are elected in Christ to that end that after we haue here liued an innocent and irreprehensible life we shall liue with Christ for euer in heauen Wherefore according to the Apostles commaundement he laboureth by continuall traueyle in innocencie and godlynesse to ratifye and confyrme his election and calling Thirdly it is to be obserued howe Luke sayth the worde of God was published throughout all the Countrie For hereby it appeareth howe little the wicked are able to preuayle against Christ with all their attempts For the spirite of God bloweth where it listeth and is not mooued eyther with the authoritie or power of man Therfore the same commeth here to passe that we sawe came to passe before at Ierusalem in the persecution of Steuen And this is the propertie of the worde of God the more to shewe his power and force the more it is withstanded delighting as it were to wrastle with the aduersaries And there is no cause for any man to aske why we see not Christes kingdome haue as good successe in these dayes For by our sloth and negligence the boundes thereof are drawne in and narrowed and we see that saying of Christ is true in all states of men where he testifyeth that in the later times faith shall be very rare scant vpon the earth Furthermore after these ioyfull successes of the Apostles and victories gotten against these wicked enimies a newe businesse aryseth namely a manifest persecution whereof the same Iewes were the authors bicause they coulde preuayle nothing at the fyrst and bicause they sawe the doctrine of Christ stronger than to be ouerturned with the craft of Sophisters or with slaunders and reproches And the Iewes many times in this booke are reported to haue bene the beginners of persecution and Paule writing of them in the fyrst Epistle to the Thessalonians seconde Chapter sayth For as they killed the Lorde Iesus and their owne Prophets euen so they persecute vs and God they please not and are contrary to all men and hinder vs that we shoulde not speake vnto the Gentyles that they might bee saued to fulfill their sinnes alwaye c. Which things are therfore to be obserued that we might acknowledge the iust iudgement of God vpon them and how those horrible and straunge calamities fell vpon them worthily which our Sauiour Christ threatened vnto them and are written in hystories For God purposed by the example of them to teache vs what remayneth for all the despisers and enimies of his sonne And it is very worthy the consideration to see by what subtile meanes they procured this persecution and what effect it had First their subtiltie appeareth in those whom they went about to make on their sides against the Apostles And these were fyrst certaine women commended for their honestie and godlynesse And it was not without a cause that they thought their helpe meete for this purpose For this sexe of women as they are naturally inclined and giuen to superstition so are they very
they shoulde saye we be free from your bloude For we preached vnto you the kingdome of God according to our dutie which bicause you reiect through your incurable impietie we leaue you to the iust iudgement of God which shall be so grieuous that it is not lawfull for vs to haue so much as the dust of your streetes to cleaue vnto vs For as Christ beareth witnesse at the later day Sodome shall haue an easier iudgement than you And if the dust which cleaueth to the feete of Christes Ministers be sufficient to conuince and reprooue the contemners of the Gospell what then shall we iudge I praye you of the sermons deuises writinges and bloude that they haue shedde for the testimonie of Iesus Christ. Let vs compare these things with our times that we may perceyue howe inexcusablye they sinne which in these dayes with so great impietie refuse the preaching of the kingdome of god Let vs therefore eschewe so heynous an offence and abhorre the familiaritie of them whome we know to be polluted herewith For although such threates as these seeme but ridiculous to these kinde of men they shall yet fynde at the ende that they were to be beleeued But the ende of this hystory was not so grieuous to the wicked but it was as chearefull for the godly For of these Luke sayeth The Disciples were filled with ioye and the holy ghost Wee hearde before how they reioyced That ioye coulde neyther be disturbed by this persecution ne yet bee cleane taken away but remayned vnto them whole and sounde Therfore that saying of Christ is truely fulfylled your heart shall reioyce and no man shall take your reioycing from you The author of this ioy is the holy ghost which emboldened them and comforted them that they shoulde not faynt vnder the crosse and also instructed them with diuers gifts wherewith the Primitiue Church as we haue often sayde did flourishe Here appeareth an inuincible power of the holy ghost which is able to defende the faythfull of Christ against all the power of the worlde Lette the same comfort vs in these dayes in our daungers and lette vs not suffer our selues to be ouercome with the feares of this worlde wee I saye which be elected through grace before this worlde was made and are nowe called by the preaching of the Gospell that we maye be iustifyed by fayth and glorifyed in Iesus Christ to whome be praise honor power and glory for euer Amen The .xiiij. chapiter vpon the Actes of the Apostles The lxxxxvj Homelie AND it came to passe in Iconium that they went both togither into the Sinagoge of the Iewes and so spake that a great multitude of the Iewes and also of the Greekes beleeued But the vnbeleeuing Iewes stirred vp and vnquieted the mindes of the Gentyles against the brethren Long time abode they there and quitte themselues boldlye with the helpe of the Lorde which gaue testimonie vnto the worde of his grace and graunted signes and woonders to be done by their handes But the multitude of the Citie was deuided and part held with the Iewes and part with the Apostles When there was an assault mad e both of the Iewes and of the Gentiles with their Rulers to doe them violence and to stone them they were ware of it and fledde vnto Lystra and Derba Cities of Lycaonia and vnto the Region that lyeth rounde about and there preached the Gospell WE hearde in the Chapter before going howe Paule and Barnabas being sent forth by the commaundement of the holy ghost beganne to preach the Gospell among the Gentyles who had so good successe in their businesse that within short space of time they did lighten the Isle of Cyprus Pamphilia and Pisidia with the doctrine and fayth of christ Howbeit the waywardnesse of the Iewes which were at Antioch seemed somewhat to hinder the course of the Gospell whereby it came to passe that being shamefully banished the coastes of Pisidia they were constrayned to shake of the dust of their feete against them a thing which we reade they scarce did in any place before Howbeit bicause no man shoulde thinke the Apostles were afrayde that Christes kingdome was any thing hurt or hindred thereby Luke goeth forwarde with his hystorie begonne and declareth what they did after they were expulsed the coastes of Pisidia And this place conteyneth a declaration of the thinges done at Iconium which we shall note when we haue tolde of Iconium such things as make for the vnderstanding of this hystorie Iconium in Lycaonia into the which there lyeth an open passage out of Pisidia to them that traueyle Eastwarde hath bene a very famous Citie so called in Greeke by reason of an Idoll or Image which the Poetes â—eigne was made by Prometheus and Minerua at the commaundement of Iupiter after the floude of Deucalion and quickened by winde blowne into it Wherefore as by reason of their riches they liued riotouslye so bicause of the auncient superstition of thys Image the Citizens were giuen altogither to Idolatrie euen like the people of our dayes which vse to glory in the Images painted by S. Luke or in other as notable lyes as that is Here appeareth the marueylous goodnesse of God who woulde vouchsafe to visite this Citie with the light of his worde and so mercifully offer saluation to them in his sonne which by reason of their prophane worshipping of Images deserued destruction And for none other cause doth Paule elsewhere so diligently describe what condicion the Gentyles stoode in before they knewe Christ than for that it might thereby appeare that all our saluation consisted in the meere fauour of God and that nothing ought to be attributed to mannes merites Whosoeuer shall well examine themselues and consider what they were before they knewe Christ shall confesse the same But these thinges being thus premised let vs consider the hystorye present where Luke sheweth what the Apostles did at Iconium what successe they had and howe after they had faithfully traueyled in the businesse of the Lorde newe persecution arose against them First they go into the Iewes Sinagoge and there teach But what they taught Luke declareth not bicause before he had reported in his hystorie certaine whole sermons of theirs of the which may easily be gathered what they euerywhere preached For they which had receyued of Christ an expresse and euident commaundement and which did all things by the guiding of Christes spirite which is the spirite of truth and therefore in all poyntes agreeth with it selfe coulde not teach diuers things and repugnant in themselues Therfore what should it neede so often to repeate one thing But this is worthye both to be obserued and marueyled at that they will againe go into the Iewes Sinagoge and teach among them whom they had founde the greatest enimies of the Gospell and whose companye not long before was to their great hindraunce and displeasure at Antioch This is a notable argument of constancie
Christian fayth were contended vpon with such great offence Againe another cause of griefe there was that they sawe the Apostles Paule and Barnabas vnworthilye defamed and their Churches after a sort priuilye accused Therefore they cannot choose but greatlye reioyce when they heare that peace is restored their teachers quitte of slaunder and their Churches confyrmed with the testimonie of the Apostles Of this disposition ought all faythfull Christians to be vnto whome they are farre vnlike that are delighted with contentions with the ignominie and contempt of Ministers and with the disturbance of congregations Secondly Luke describeth the trusty care and industrie of all these persons in the setting forth and mainteyning of Christes kingdome which maye be perceyued by many and euident argumentes And as concerning Silas it is sayde that when he had licence to returne home againe yet he chose rather to remaine at Antioch doubtlesse for that he perceyued his traueyle whereof he sawe good successe followed was yet needefull for that Church Therefore Silas had more regarde of the Church of Christ than of his owne matters considering he preferreth Antioche before the Citie of Ierusalem and his owne proper habitation Which example it becommeth all the Ministers of Christ to imitate that they maye forsake themselues and all earthly things to th ende to traueyle the more easily in the ministerie of Christ and his Church Therefore the couetousnesse of them is execrable who being appoynted to the ministerie of the Church preferre their priuate doings before the saluation of men and for lucre sake leaue the congregation among whome they might with great vtilitie doe good seruice But of Paule and Barnabas is somewhat also sayde namely howe after they had abidden a certaine season at Antioch they preached the Gospel with many other their fellow Ministers Therefore they gaue not themselues vnto lurdenly ydlenesse although they might seeme after so manye daungers and traueyles to haue had iust occasion to haue sought their rest and quiet And in that it is sayde many in the Church at Antioch preached the Gospell it may easily be gathered what myldenesse of mindes was among them and how voyde they were of enuie seeking nothing more than the glory of Christ and the saluation of many And the exercise of the Apostles is most worthy to be considered who as we see chiefely intended the preaching of the Gospell For they knewe that was the message of saluation They knewe that with these weapons Nations were subdued vnto Christ and the worlde brought vnto the obedience of fayth They knew fynally that our Sauiour Christ was chiefely busied about this one thing and did nothing so oftentimes as that And they were not ignorant of the olde fygure where God commaunded that the Priestes vesture shoulde be hoong with belles thereby teaching that the sounde of his voyce that is the doctrine of the gospell was chiefly to be required of the ministers But now adayes it is come to this passe that Bishops abhorre from nothing so much as from the ministerye of the worde thinking it to be more commendable for them to feede Houndes and great Horses and a sluggishe and seruile sort of Courtlings of the reuenues of the Church than to feede Christes sheepe with the foode of heauenly doctrine And so by their example they bring the worde of God in contempt with all states of menne which is the chiefe cause of the calamities of these dayes There is also added an other argument of Paules doctrine namely howe he was carefull also for other Churches consulting with Barnabas touching the visitation of them For he well vnderstoode that it was not sufficient once to plant Churches but also howe it was very necessary to visite and looke vnto them bicause beside the naturall leuitie of mankinde diuers other thinges also fell out which might plucke vs from the fayth and disturbe and ouerturne the best ordred Churches that are Wherefore like a stowte souldiour he keepeth his watch and standing and spareth no labour so the Church may enioye that peace for the which they were once ordeyned which example if a man woulde compare with those which are wholye giuen to disturbe and ouerthrowe the Churches stablished by the fayth and diligence of others it shoulde easily appeare with what spirite they are ledde and what Princes Ministers they are Thirdly is declared a greieuous and infortunate discorde betweene Paule and Barnabas which for many causes is notable We hearde before in the thirtenth Chapter howe these two were made fellowes and Coparteners by the holy ghost They suffred many perils togither both by lande and by sea which is the greatest bande to binde amitie and friendship togither that can be Beside they prooued that God did marueylouslye blesse their labours with good successe But nowe by reason of a grieuous discention fallen among them they depart one from another and we reade not that they afterwarde ioyntly laboured togither any more The cause of this contention was one Iohn Marke of whose defection and falling awaye hath bene spoken in the .xiij. Chapter Barnabas thought good to haue him taken in agayne into the grace and fellowship of the Ministerie and no doubt but he alleaged weyghty reasons for his deuyse For with God there is pardon if men acknowledge and confesse their faulte And it is euident that Peter after he had denyed Christ was restored to his former rowme and dignity agayne And the godlinesse of Marie his mother seemed not a little to relieue his cause who when persecution raged most lette hir house be a certayne hauen and sanctuarye as it were for the godlye But for all these reasons Paule coulde neuer be perswaded to consent to haue such an one to his fellowe whome he remembred had so fowly slidde backe in the middle of his course and perhaps not without the grieuous offence of many For he remembred Christes saying No man that layeth his hande to the plough and looketh backe is meete for the kingdome of God. And if we consider the circumstances it shall seeme that Paule was holpen with the consent and approbation of the Church For he choosing vnto him Silas is commended of the brethren vnto the grace of God that is with solemne prayer is let goe vnto his work or businesse Of Barnabas Luke reporteth but this one thing that he tooke vnto him Marke and sayled into Cyprus which was his countrie as was sayde before in the fourth Chapter being mooued and taking the matter in yll part And although Paules seueritie in euerye poynt seeme not to be excused yet woulde the holy ghost haue this example to remayne as a President against all runnagates and forsakers of their profession whereby we might learne that sinners haue an accesse vnto the grace of God but yet that they must not be to soone admitted into the ministerye of the Church which haue bene authors of any grieuous offence and whose credite by reason of their offences before committed
Lette vs I beseech you thinke hereof whome it hath pleased God these many yeares to let enioy the preaching of the Gospell and to let vs abounde in the quiet and peace thereof where a number beside feele great want therof and being famined would be glad of one little morsell of Euangelike consolation But let vs returne to Paule and his companions who though they be forbidden in one place to preach yet cease not from doing their duetie but passing through Misia come at length to Aeolis and to a Citie in the same Countrie called Troas earnestly seeking euerywhere occasion to preach And there Paule being admonished by oracle vnderstandeth he must go into Macedonia For there appeareth vnto him a Macedonian which vndoubtedly was nothing but an Aungell and desireth to haue his countrye holpen And here came diuers thinges very profytable for vs to consider First is the example of Paule whereby we are taught that we must not be slacke in doing our office and dutie although our enterprise succeede not at the fyrst or seconde attempt as we desire For we reade the like came to passe many times both to the Prophetes and the Apostles which followed their calling the more earnestlye the more impedimentes they perceyued were layde in their waye Let all men go forwarde after these mennes examples and God will assist their endeuours who vseth when he seeth time and place to giue occasion of onset and also prosperous successe Furthermore this place sheweth vs a singuler example of Gods goodnesse whereby it commeth to passe that God worketh our saluation when we least knowe or thinke of it For who among the Macedonians woulde you thinke thought eyther of Paule or of the waye of saluation who when he came had none but a fewe of women to followe him and heare him So by this meane is the saying of the Prophete fulfylled I am founde of them that sought me not and haue appeared to them that asked not after mee And that that Luke sayth came to passe here among them of Macedonia the same may be seene in all other that eyther haue attained or at this day do attayne vnto saluation For before this worlde was made Paule sayth we were elected in Christ. And our fyrst parent Adam when he was fallen in sinne and did not onely not seeke God but fled from him yet was he both sought of God and called and receyued the free promise of saluation Hereto appertayneth it that men in the Scriptures are compared vnto sâ—eepe which hauing once strayed from the flocke neuer returne vnlesse the shepeheard by his diligence fette them agayne But Christ is our shepehearde which vseth to seeke his sheepe in valleyes and mountaynes and when he hath founde him layeth him on his shoulder and bringeth him home And this care of God may not onely be perceyued in those thinges that concerne the saluation of our soules but also sheweth it selfe in the things seruing to the vse and maintenance of our bodies For as God feedeth our bodye bountifully in giuing vs a liuing out of the earth so hath he appoynted the Aungels to be our tutors and keepers which â—arie rounde about them that feare him and deliuer them But bicause we haue hereof intreated heretofore let this nowe suffyse Yet let vs marke the vse of his doctrine which consisteth chiefely in this poynt that we shoulde be thankefull vnto God and stryue in all kinde of aduersities to defende our calling by the inuincible hope and affiaunce of Gods ayde and succor Furthermore this example commendeth vnto vs the dignitie of the Gospell and the ministery thereof For fyrst this is a notable thing that Paule is called by an Aungell and by the Oracle of God to preache So Peter was admonished by a vision from heauen to preach vnto Cornelius and to the Gentyles and the spirite led Philip to teach the Aethiopian his saluation Therefore some menne doe very vainely to contemne the ministerie of man as a thing of small or none account and requyre to haue Aungels to teach them seeing Aungels sende vs vnto men to be taught Yea Paule will not haue vs to beleeue an Aungell if he teach anye thing disagreeing from the doctryne of the Apostles Also the wordes of the Aungell commende the dignitie of the Ministerie For he sayth Come into Macedonia and helpe vs. Yet is it in Gods power onely to helpe vs both in body and soule But bicause the worde of the Gospell is the power of saluation to all that beleeue it the Ministers thereof are therefore not without a cause sayd to helpe men and to saue them And for this cause Abdias prophecying of the kingdome of Christ calleth the Apostles Sauiours Therefore the temeritie and impietie of those which saye that the Gospell causeth troubles and disquietnesse is reprooued seeing it is euident that men cannot choose but perishe except they be called by the preaching of Christ into the way of saluation according to the saying of the Prophete The Nation and kingdome that serueth not thee shall perishe But what doth Paule when he heareth he is called of God into Macedonia to men vnknowne and into Europe another part of the worlde Doth he tryfle and make delayes bicause he was before once or twyse forbidden No yea he prepareth him to the voyage and frameth him altogither vnto Gods calling and at length with a strayght course commeth to Philippie a very notable Citie and state By which example we are taught that nothing is rashly to be taken in hand without Gods calling but when we are certaine thereof then wyth speede to doe that the Lorde commaundeth For he so little regardeth prolongers and delayers that he cannot abyde pretence of godlynesse if vnder colour therof we neglect our vocation as we are taught by the example of him which was not suffered to go burie his father after Christ had called him to the ministerye of the worde But this is the most commodious way to doe well if we haue a diligent regarde to the calling of God and followe the same faythfully and earnestly For they that trust their owne deuises and seeke after vanitie as Dauid sayth cannot choose but grieuouslye offende God graunt that we be all mindefull hereof and followe our vocation that after we haue on earth fulfylled our duetie we maye at length lyue in heauen with Iesus Christ our Sauiour to whome be prayse honour power and glorye for euer Amen The Cviij Homelie WE were in that Citie abiding certaine dayes and on the Sabboth dayes we went out of the Citie besides a riuer where men were wont to pray And we sate downe and spake vnto the women which resorted thither And a certaine woman named Lydia a seller of purple of the Citie of Thyaâ—ira which worshipped God gaue vs audience whose heart the Lorde opened that shee attended vnto the things that Paule spake When she was baptized and hir housholde she besought vs
singular fruites of fayth For shewing hir dutie of thankefulnesse vnto the Apostles she requested them home to hir house and lodged them By which occasion it came to passe that the Apostles proceeding earnestly in their office daylye wanne more and more Disciples and so beganne a Church togither as shall appeare in the ende of the Chapter But Satan thinking this geare intollerable assayeth to resist these fyrst principles and beginnings of Christes kingdome And fyrst he handleth the matter with subtiltie and guilefull flattery and by and by when his fyrst enterprise succeedeth not he setteth vpon the Apostles by open force and at length dryueth them out of the Citie But at this time we will examine but the fyrst encounter Luke beginneth his hystorie with the description of that person whose helpe Satan vsed in this conflict This was a mayde or damozell possessed with the spirite of Python which by hir prophecying was very gaynefull vnto hir maister and mystresse Nowe thys spirite of Python the Gentyles supposed to be Apollo who had that name giuen him as the Poets feigne of that Serpent Python which he slewe wyth his bowe and arrowes And that Apollo was the President of prophecying is more manifest than needeth by many wordes to be prooued For Delphi Claros Delus and diuers other places where vnder the name of Apollo the deuill sometime vsed to vtter hys Oracles were very notable and famous He lykewise inspyred certayne priuate persons striking them sodainly madde and making them speake ambiguous and doubtfull sayings which superstitious men receyued and embraced for credible Oracles And at length the matter came to this passe that foolishe men woulde enterprise or take nothing in hand vnlesse they had fyrst consulted with these Prophets and in all their distresses they woulde runne to these Oracles whereby it came to passe that great aduauntage followed Bicause man is of this nature that he will let for no labour nor cost about those things which may any kinde of way satisfye his curiositie And Satan rayseth vppe an instrument hereof among the Philippians agaynst the Apostles to the intent eyther to make the wiser sort suspect them or else the rude and vnskilfull Commons to hate them In the meane whyle we maye consider with what engines Satan maintayneth hys kingdome amongst men namely by lying and curious and soothsaying Artes wherein he counterfeyteth the spirite of Prophecie to drawe men by that meanes from the worde of God which ought to be the onely rule in all our doyngs The Professors of these Artes in Egypt were the Magitians whych the Scripture sayeth wythstoode Moses Among these may Baalam also be numbred although he did egregiously counterfeyte a loue of the truth Such were diuers and many sorts of Prophetes among the Chanaanites whome God by his lawe commaunded to be destroyed Unto the which maye be referred the Augures Aruspices and interpreters of dreames Astrologers Necromancers Geomancers Hydromancers and infynite others whose counsayles and sayings were of great authoritie among Kings and Magistrates in the administration and gouernance of their kingdomes and common weales And surelye if we consider the thing well Satan scarcely exercised the power of his kingdome in anye other thyng more than in this vanitie of Oracles wherewith he bewitched all the worlde a great number of yeres And in these dayes he many times rayseth vp certayne Prophetes which eyther make themselfe cunning in the knowledge of thinges to come or else can put awaye diseases by enchauntments and assay to doe diuers other things impossible for man to perfourme But some will demaunde wherefore God in times past suffred and yet to this day suffreth these things to be done The answere is readye For where the Gentyles in tymes past were not contented with the reuelations of God but went about to fynde out the mysteries of Gods maiestie by the pregnancie of their owne wit this presumption of theirs deserued that they shoulde be gyuen vppe into a reprobate sense and miserably seduced wyth the wyles and ginnes of the Deuill Paule gaue vs warning that the same shoulde come to passe towarde the later dayes saying that Antichrist should haue power on them which would not embrace the truth offred of god And if a manne consider the Philippians he shall fynde they were worthye to be thus seduced by this Demoniake Damsell For such was their liberalitie towards hir that hir Master and Dame had no small aduauntage by hir But yet they so little regarde the Apostles of Christ that they had wanted harbour vnlesse Lydia which also was a forrenner had taken them into hir house The like vnthankefulnesse peruersitie is in these dayes For men will not embrace the light of the truth and where they bestowe much cost vpon dumbe ymages deceyuing Priestes Coniurers Inchaunters Soothsayers and wise folke as they call them euery thing seemeth to much that they bestow on the doctrine of truth They are worthy therefore to be a pray for Satan by whose subtiltie they may perceyue both their goods to be consumed and their bodies troubled and molested Let vs therefore learne to harken vnto the lawe of God which teacheth vs to take heede and beware of all such kindes of deceyuers and commaundeth vs only to studie and followe the worde of god See Deut. 18. Leuit. 20. Esaye 8. And they that will not thus doe let them learne by the example of Saule what to looke for See. 1. Sam. 28. But nowe it is time to marke what Satan did by this Damsell She following the Apostles which of custome resorted to the prayers cried out saying These men are the seruantes of the most high God which shewe vnto vs the waye of saluation What kinde of thing sayest thou is this that I heare Is this the saying of the Deuill withstanding the Apostles Yea verily Why he coulde not saye any more in their commendation than to confesse them to be the seruauntes of God and the preachers of saluation Howbeit it behooueth vs not so much to consider the wordes as the pretence and meaning of the Deuill by whose suggestion these wordes were spoken For so shall thou perceyue that he most craftily vndermineth Christes cause where he seemeth most to holde with the same For here in this place he beareth witnesse vnto the Apostles doctrine to make it with the wiser sort specially with the Iewes if anye were present to be suspected For Satan knoweth he is accounted a lyer amongest all menne For this cause he crieth that the Apostles are the seruantes of God and messengers of saluation to make them the rather to be suspected with wise men Furthermore he seeketh to make those that beleeue the Apostles to beleeue also his answeres whereby they heard the Apostles doctrine commended But the faith in Christ cannot stande where ought is attributed vnto the deuill whose kingdome Christ came into this worlde to destroye Therefore vnder the pretence of Christ he seeketh priuily to
nor hath any faith Therefore this Iayler doth well to declare his faith by workes of charitie which it becommeth vs also busily to apply if we will not be taken and called vaine professours of the faith Fourthly he reioyceth with all his housholde bicause he beleeued in God and knewe he nowe belonged vnto the Church of Christ in whome onely the treasures of saluation are layde vp And yet as we erewhyle declared he was in great daunger thereby For if the Iudges mindes had notbene sodainely altered which alteration he yet wist not of he had dyed for it insomuch as he had let those loose whome the Iudge had commaunded to be laide in yrons But as faith maketh all men obedient vnto God so it ouercommeth all labours and daungers and suffereth not the feeling of heauenly ioye which the spirite of Christ inspyreth to be ouercome with any temptations Therefore Paule wryting to these faythfull of the Phylippians byddeth them alwaies to reioyce and be glad Moreouer if a man would lay togither all things saide hitherto of this Iayler it shall appeare that fayth is not ydle nor can not be seperated from good workes For what good workes are here lacking He recompenseth the iniuries made before vnto the Apostles He obeyeth God duely with present daunger of his lyfe declaring hereby howe readie he ment afterwarde to be in all other thinges Hee receyued the sacramentes duelie as he ought to doe For where he receyued baptisme streight way it is not like he absteyned from the Lordes supper seing he was conuersaunt with the faithfull Furthermore he was carefull for the saluation of his familie and caused them also to be brought vnto Christ and vnto the congregation also he exerciseth charitie and benefycence liberally and euen in the middle of daungers ioyeth altogither in spirituall gladnesse And yet the Apostles being asked the true waye of saluation appointed him but faith onely in Iesus Christ. And this faith brought forth streight way such excellent fruites as we haue heard Wherevnto yet we must not attribute the glorie of saluation bicause he coulde haue done none of them vnlesse by faith he had beene graffed in Christ and quickned with his spirite Here fyrst are they confuted that saye the doctrine of faith is an enimie vnto good workes seing such increase of good workes springeth of none other thing so much as of faith And next they also which vnder a false pretence of the Gospell seeke the vnbrydelled licentiousnesse of the fleshe and to sinne without check Howbeit after the hystory of the keeper of the Prison ended Luke commeth vnto the officers of Philippi and declareth howe the Apostles were delyuered by their commaundement and authoritie For Gods workes are perfyte and beguyle not mens mindes with vaine hope and expectation of his helpe and succour In the meane season yet God marueylously tosseth the Apostles that one maye see he vseth the wicked to fulfyll his pleasure euen against their wyll But let vs discusse all things in order that we may receyue the more comfort and instruction thereby By the breake of daye came Sergeaunts from the Magistrates commaunding the Apostles to be let loose and it shall appeare afterward by Paules words that this was a secret dimission they went about meaning also to sende them out of the Citie But howsoeuer they were dimissed it is plaine that these Iudges did acknowledge both the innocencie of the Apostles and also their owne vnrighteousnesse which they vsed against them But whether it was the meane whyle of the night that caused them to consider so much or the earthquake that strake them in such feare that they durst not holde on in their tyrannie it is vncertaine But assuredly such sodaine chaunge of minde did aboundantly declare both their rashnesse and vnrighteousnesse Yet go they about marueylous craftily to hyde the heynousnesse they had commytted and whereof they were ashamed For therefore woulde they haue the Apostles priuily to be set at libertie to lay all the fault in them as though they mistrusting their cause had broke open the dores and fledde out of Prison Thus the wicked vse with craftes and colours to seeke to seeme righteous being ashamed of their naughtinesse but meaning no earnest repentaunce which causeth them to their further shame to heape freshe offences and sinnes vpon the olde Therefore this place teacheth vs fyrst what the repentaunce of the wicked is for the most part Doubtlesse a counterfeyte repentaunce and such as reuerence and feare of men onely wringeth out of them not repenting in the meane season from the heart nor nothing mindefull of amendement Thus we reade Saule repented when he earnestly required Samuel not to depart from him least his authoritie and estimation should vtterly haue quayled before the Elders and the people That this is a vaine and vnprofytable repentaunce appeareth euen by this for that in the meane season they hate the worde of God woorse than a Tode bicause the light thereof discloseth their wickednesse Let euery man therefore so learne to acknowledge his offences that he may also be sorrowfull for the same and not seeke to hyde them wyth the shaming of other but rather let them publishe them to the amendment of other and to the setting forth of Gods glorie whereof the scripture giueth vs examples in Dauid and Paule Also this place teacheth vs how easilye wicked officers can quit themselues of great heynous offences For what could this men haue done more wickedly and vnworthy their calling than to beate innocent persons without hearing their cause at the â—ry and clamour of the commons and being all gore bloude and their sores not washed to cast them into a darke dungeon And nowe they thinke it is ynnough if they put them not to death with more shame but conuey them priuily out of the Citie And here is no worde of amends making This is a common thing in these dayes especially in their causes whome the world hateth bicause of their sinceritie in truth and religion yea they thinke they deserue great commendation of modestie and equitie if they doe but depriue such Christians of honours and goodes and banishe them their countrie But let officers consider that they are placed of God in such degree of power and honour Let them also remember that iudgement belongeth vnto god Furthermore let them often remember that they shall one day also come before Christ to be iudged where they shall giue an accompt of all their iudgementes And therefore according to the admonition of the Prophete let them holde the bloud of their subiectes deare in their sight Furthermore here appeareth the inuincible power of God whereby he is able to take and deliuer his beloued out of the handes of the wicked although they persist in their wickeddesse For they repent not of their naughtinesse and thinke of no amendment as we sayde euen nowe yea they vndoubtedly wished the Apostles of
Christ destroyed yet by the secret working of God they are compelled to let them go free So the Egyptians although they truely chaunged not their mindes were constreyned to let the people of Israell goe laden with Golde and siluer Herevnto is to be referred how Saul with his owne mouth pronounced Dauid to be iust and whome he had long sought to slay him being founde he dismyssed with the publike testimonie of an innocent So we reade the Apostles also were set at libertie in the Counsell at Ierusalem when yet none of the Senators had forsaken his former impietie Let this comfort vs against the incurable malyce of this worlde Let the wicked runne on as long as they will yet are they Gods instrumentes to vse at his pleasure and by them many times euen against their willes he vseth to set forth his glorye The keeper of the Prison telleth Paule what the counsell had degreeed being glad bicause he perceyued no craft in the matter For commonly such is the simplicitie of the children of light that they cannot alway see the meaning of the wicked And at this day many like vnto this keeper thinke all is well if they whose liues were in daunger beset at libertie and perceyue not in the meane season howe they go about to preiudice the Gospell wyth vnrighteous iudgements and to stop and hinder the course thereof Therfore Paule did much better thus stowtely to refuse the fauour offered by this wicked magistrate saying they haue beaten vs openly vncondemned for all that we are Romaynes and haue cast vs in Prison and now woulde they send vs away priuily Nay verily but let them come themselues and fet vs out In the which wordes he complayneth him of iniurie done to him and hys fellow Silas and to aggrauate the accusation the more he alleageth the Romane lawes wherein it was enacted that no man should vse any vyolence vppon the bodye of a Citizen of Rome before his cause were heard Further he woulde not priuilie be put out of the Citie but honorably Let no man for all this accuse Paule eyther of pride or impatiencie considering he hath verie good cause thus to doe For fyrst he hath a care that the doctrine of the Gospell be not charged with any wrong suspition which eyther might offende those that as yet were weake in the fayth or else giue occasion to open enemies to reproche the same For who would not haue thought that the Apostles had suspected their owne cause if it had beene bruted abrode that they had bene secretly fled Moreouer Paule thought he would put these fierce fellowes in a feare make them by this meanes to vse hereafter more aduisednesse and lesse crueltie towarde the members of Christ. Whereby we gather that christian paciencie is not to suffer the wicked to doe what they liste without comptrolement But rather their wickednesse must be reprooued and brydelled if by any meanes it maye commodiously be done Also the glorie of God and our innocencie must be defended bicause many times herewithall the saluation of many is imperilled Thus Christ calleth them that came out to take him with swordes and staues the ministers and fulfyllers of the power of darckenesse And he openly reprehended the Priestes seruaunt that smote him without a cause So therefore must we paciently suffer whatsoeuer aduersitie commeth vnto vs that yet we must not betray the cause of Christ and his truth nor otherwise dishonestly forsake the same Againe we are taught that the godly may vse the priuilege of positiue lawes for their defence as farre forth as they repugne not agaynst truth and religion For Paule who was most ready to suffer any thing for Christes sake would not haue alleaged the lawes of Rome if they had bene wicked So after this we shall heare howe he appealed vnto Caesar and vsed the lawfull defence of armour against that wicked conspiracie that intended to kyll him Therfore great is their iniustice which saye all vse of lawe is forbidden Christian men and all kinde of defending themselues by lawe and will haue them rashely to rushe into all kinde of daungers But what did the Magistrates of Philippi when they had heard Paule speake They were afrayde not for that they had done them wrong but bicause they vnderstoode they were Romaines whome they had so serued For they well knew what the seueritie of the Romaines was in defending their lawes and priuiledges in so much that as Cicero testifyeth agaynst Verres this saying I am a free man or Citizen of Rome helped and saued many in the farthest partes of the worlde euen among the barbarous people And surely next vnto religion there is no stronger hold and bande of common weales than fyrme and constant keeping of equitie and lawes Therefore their feare was not without a cause for it was the occasion that they forthwith came vnto them to excuse themselues of that they had done and courteously to bring them out of prison desiring them for the auoyding of further trouble they would vouchsafe to depart out of their citie Where likewise may appeare the condicions of the wicked which being touched with no feare of God feare onely men of more authoritie then themselues and seueritie of lawes And if they may freely without checke offende before men then dare they doe any thing Wherof there is none other cause then that they thinke there is no God that careth for mens doings But the godly are farre otherwise minded whose care being set on God they so detest the horror of sinne that if at any time they offende of infyrmitie they are feared more with the consideration of the offence commytted then of the punishment due for it In the meane season we learne by this example to what ende and passe the rashe iudgementes of wicked Magistrates come Surely to bring the authors thereof into perill and shame Hence came it that these Magistrates striken in feare bring them forth honoraably whome the day before they had ignomiously put to shame and thus accuse they their owne temerite and vnrighteousnesse There are many examples of lyke kinde the vse whereof is to teach Magistrates and whosoeuer beare authority to learne to brydle their affections and according to the prophane wryters saying to take good deliberation afore they go about that thing which they once intend to doe Moreouer this example teacheth vs that the force of innocencie is so great that it egregiously confoundeth hir fiercest enimies Therefore let vs labour for innocencie and let vs not doubt but we also by hir meanes shall tryumph ouer our enimies howe fyerce so euer nowe they shewe themselues to be Nowe remayneth the last part of thys hystorie touching the Apostles going away which they must needes doe considering there was henceforth no place for them in that citie Yet they so depart not as vtterly neglecting the congregation but fyrst they go to see the brethren gathered togither
Corinthians and vsed his helpe in laying the foundation of a most famous Church Thus commeth it oftentimes to passe that the thing which at the fyrst seemed to vs very grieuous and intollerable is yet at length the cause of great commoditie profyte Therefore Paule for diuers occasions taketh vp his lodging with this man For besides that he was well instructed in the fayth his fortune was to be banished with others made him the more gentle vnto straungers whom they that dwell and liue all their lyfe at home for the most part contemne Furthermore being of the same occupation that Paule was that is to saye a sower or maker of tentes which in those dayes were made of hydes and skynnes it was very commodious for the Apostle to dwell with him bicause he might by the same trade helpe to get his liuing It shall be good to consider yet diligently both Aquilas and Paules person Aquilas giueth vs a notable example both of faith and charitie For being a man of handy-craft and banished he receyueth the Minister of Christ to harbour in a straunge Citie by his example reproouing the richer sort of dishonestie and shame which made so litle account of straungers in their owne dwellings yea it appeareth by other places that his hospitalitie was so great that he had a Church or Congregation in his house Let them therfore be ashamed of their inhumanitie and fylthye niggardenesse which abounding in riches and peace haue no compassion on the banished for Christes sake These shall one day learne to their great griefe what the sorrowes of banishment are and what an heape of cares persecution bringeth with it But they which being enflamed wyth the loue of Christ make much of his seruants and take them in shall fynde the Lorde a most thankefull recompencer who promyseth him a worthy rewarde that giueth but a cuppe of colde water to any one of hys Disciples He shall at the last day take whatsoeuer is done for any of his members as done vnto himselfe Lykewyse in Paule are notable and singuler vertues to be seene For this is an argument of constant fayth that he is not so offended at his course lodging that he woulde therefore forsake Corinth For he knewe that God vsed to choose the despysed things of this worlde wyth the which to set forth hys kingdome to the confusion of them which seeme in their owne conceyte excellent and singular Agayne he exerciseth loue and equitie in that he sitteth not ydle in Aquilas house but layeth his handes to worke and getteth his lyuing honestly Which example as it is worthye of singular commendation so doe they naughtily apply it which by the same exact of all Ministers to labour with their handes as though it were not meete for them to liue of the ministery of the worde For Paule laboured not bicause he thought it vnlawfull for any to liue of the stipend of the Church but for that there was yet no church at Corinth gathered of whose stypende he was able to liue In the meane season he thought he woulde not burthen those fyrst fruites of a Church gathered in Aquilas house whose substaunce and goodes were noâ— verye great Afterwardes when the congregation was growne to a full Church he woulde not vse hys ryght and libertie by reason of the slaunderous reportes of certayne false teachers which sayde that he and such as he was laye in wayte to enrich themselues by other mennes goodes and therefore they taught for naught For this cause woulde Paule in no case be inferior to these fellowes thinking it better for a season to want his dutie than by to hastie calling therfore to bring the Gospell in suspition Yet he sayth he robbed other Congregations to preach vnto the Corinthians freelye And he confesseth that the Philippians releeued him with mony which they sent him By this example of Paule our masking Byshoppes are reprooued who lyuing in ryot lyke Persians vppon the goodes of the Church doe no seruice to the Church at all And not these onely but certaine belly Gods also that glory in the name of the Gospell and yet are giuen altogither vnto couetousnesse shamefully forsaking the Churches where they might by their seruice doe much good for a little lucre and aduauntage sake of some greater stypende and wages Both these sortes shall one daye feele the iudgement of God which will not suffer his Church to be so slenderly regarded for naught But bicause Paule came not to Corinth to the end to sowe Tents but to set out the kingdome of Christ it is also declared which waye he did the same After his accustomed maner he frequented the Church on the sabboth dayes And fyrst he prudentlye moderated his doctrine handling it according to the capacitie of his hearers as he otherwheres confesseth saying he fedde them wyth mylke bicause as yet they coulde not awaye wyth stronger meate Thys order Luke expresseth by this worde perswading to declare that he did creepe as it were within his hearers for feare of ofâ—ending them at the begynning And verily it is to be thought that he proceeded in that order that he vsed at other tymes He knewe the Iewes were ledde with a preposterous zeale of their lawe and that they sought saluation and iustifycation in the workes thereof He taught therefore that all men were sinners and that they were not able of themselues to satisfie the lawe Thereby it was easily to be gathered that an other must be sought for by whose merite men might be saued Which was a most commodious waye to come vnto the mysteries of christ Let all Ministers of the word of God and his Church imitate thys example of Paule least whyle they haue no consideration of their hearers speaking all thinges in a confused order they driue them from the kingdome of Christ whome they myght wynne vsing the matter modestly and prudently Surely he requyreth such a Minister of the worde as can breake or deuyde the worde of truth in due order and rightly And Christ requyreth of him not onely trustinesse but also prudencie But least any man might thinke that Paule fedde them styll wyth mylke Luke wryteth that at length vpon occasion offered he more earnestly handeled Christes cause For when Silas and Timotheus were come out of Macedonia he beganne to pull all his wyttes togyther eyther for that he heard the Gospell had good successe among the Macedonians or else for that he was troubled in his minde with the miserable case and blindenesse of so famous a Citie For whose heart would not be mooued to see so notable a Citie running headlong into hir owne mischiefe and destruction and to see the ignorance of such a sort of men so miserably deceyuing themselues Surely what euer that constraint of Paule was it is certaine that he beganne more earnestly to be incensed by the holye ghost and to preache and testifye to the Iewes more openly that Iesus
the sonne of Marie was the Messias and Christ that is the sauiour of the worlde that was promysed by whose onely merite we are delyuered from the cursse of the lawe from sinne and from death Thus let Ministers prepare them away prudently that at length they may waxe feruent in setting forth Christ and maintayning his doctrine that they cloke not their fearefulnesse with the pretence of modestie Againe it appeareth that Christ is the chiefe marke and Butte of the Apostles doctrine whose wytnesses they were chosen to be Peter in the Sermons that are before gone hath taught vs that in hym onely is all our saluation conteyned Paule afterwarde wryting to the Corinthians confesseth that he knoweth nothing but Iesus Christ and him crucifyed Iohn sayeth that whatsoeuer is written by the Euaungelistes serueth to this ende that we shoulde beleeue that Iesus is Christ by beliefe attaine to lyfe euerlasting we must therefore be contented with the same For it is not lawfull for any man to chalenge to himselfe any more knowledge of saluation then the Apostles did which had Christ to their schoolemaister and his most faythfull spirite for their counseller Wherefore let vs all know Christ onely which is our king and only priest who dying for our sinnes and rysing againe for our iustifycation hath redeemed vs and made vs kings and priests to his father To him be praise honor power and glorie for euer Amen The Cxxj. Homely AND when they sayd contrary and blasphemed he shooke his rayment and sayde vnto them your bloud be vpon your owne heades from henceforth will I go blamelesse vnto the Gentyles And he departed thence and entred into the house of a certaine man called Iustus a worshipper of God whose house ioyned hard to the Synagoge Howbeit one Crispus the chiefe Ruler of the Synagoge beleeued on the Lorde with all his housholde and many of the Corinthians when they gaue audience beleeued and were baptised Then spake the Lorde to Paule in the nyght by a vision be not afrayd but speake for I am with thee and no man shall inuade thee that shall hurt thee for I haue much people in this Citie And he contynued there a yeare and sixe Moneths and taught them the worde of God. OUr Sauiour Iesus Christ many tymes testifyed that the chiefe cause whye he came into the worlde was to saue sinners The Apostles beyng mindefull hereof vsed to preache the doctrine of saluation vnto notable synners and to bring them into the felloship of Christ and his Church So behooued it to be in the begynning bicause none shoulde thinke Christes merite coulde be ouercome by any heynousnesse of our sinnes or should beginne to dispayre of their saluation in him This same may notably be seene in the conuersion of Corinthe For we heard erewhyle that it was a most naughtie and corrupt Citie Yet is Paule sent thither to delyuer them by the preaching of the Gospell from the brynke of destruction And fyrst according to his vsuall maner he offereth saluation vnto the Iewes who yet of all others had deserued that God should not regarde them Who therefore will despayre of Gods mercie who so earnestly sought the saluation of so hatefull a people Let vs here marke howe the incurable impietie of this people wrastled here also against the long suffering of God Christ our Sauiour ouercomming and triumphing in the myddle of thys sturre and businesse For it is written that the Iewes gaynesayde Paule plainely bearing witnesse vnto Christ and at length rayled at him and blasphemed his doctrine That this was their common vsage we haue nowe learned by many examples This wickednesse of theirs is horrible if we consider eyther what they were in tymes passed or expende the rage of euill speaking that they vse agaynst Christ yet to this daye For who woulde not feare the horror of Gods iustice seeing he perceyueth no Nation these manye hundreth yeares such miserable vessels of his wrath as they which sometime were called the fyrst begotten of God the chosen stocke and Priestly kingdome of God It is very worthy to be noted that they nowe at length contrarye and gaynesaye Paule when he moste plainely beginneth to beare witnesse vnto Christ where as before this they had hearde him intreate of the law and certayne other pointes certayne sabboth daies togither very willingly For this that was done at Corinth we see commeth to passe nowe a dayes euerywhere They are after a sort borne withall that can nicke manifest abuses and errors a farre of as many vsed to doe in the tyme of Papistry But assoone as Christ is vrged and his glory plainly and manifestly defended then become they starke madde which before seemed very modest The cause of this euill is for that without the preaching of Christ all other reprehensions are but colde and are of no more weyght than the taulkes of Philosophers who we may reade disputed with great shewe of learning touching the studies of vertue and the miserable condicion of vices But Christ entring into the hearts of men cutteth awaye euen to the quicke all corruption aswell of religion as of manners and liuing and therefore the consequences that necessarily followe of this doctrine seeme to the worlde intollerable For of this doctrine followeth vtterlye the fall of buying and selling of holynesse Hereby is the brightnesse of mannes righteousnesse cleane put out and all affiance in our owne merites quyte ouerthrowne The same reprooueth our corrupt maners and exacteth of vs no counterfeyte or pagiantlyke repentance but a syncere and perfyte such as neyther the corruption of our fleshe can abyde nor mannes power perfourme It seemeth tollerable ynough vnto the worlde to reprooue an adulterer a souldier an vsurer a drunkerde and to let him alone in the Church if he be purged with a friuolous satisfaction although he follow styll the same trade of lyfe But if a man thunder out the sentence of damnation agaynst him by the voyce of the Gospell and exclude him out of the kingdome of God bicause he will not repent this they thinke to be a thing intollerable This is an euident proofe of our corruption and that they are in deede the enimies of God that purposely runne on in sinne and will not be corrected by the worde of god For who will not thinke him to be the enimye of God who despyseth the sonne of God in comparison of his abhominable sinfulnesse Agayne let vs obserue the maner of speach that Luke vseth They spake agaynst him sayth he and blasphemed The fyrst degree of vngodlynesse is to speake against the worde of God. This bicause many doe of ignoraunce their error at the fyrst may be winked at But he that is so led with naughtye and euill affection to speake agaynst the truth reuealed being not contented with this fyrst degree or steppe they commonlye turne them vnto rayling What these raylings and slaunders were that the Iewes vsed agaynst Paule we may gather
so oftentimes founde God his ayder and helper is afrayde to go meete his brother Esau. Moses fearing the tyranny of Pharao flieth into Madian and scarce woulde returne againe into Egypt at Gods calling Iosue a valiant warrier discomfyted with one ouerthrowe of his people declareth the feare he had conceyued in his minde by vnmanly weeping and mourning We reade howe Dauid which being but a stripling ouercame Goliath after he was a man growen and had gotten many victories feared oftentimes the threates and attemptes of Saule Helias whome neyther the sight and tyrannie of Achab nor furie of the people coulde withholde from killing the Priestes of Baal being afrayde at the threates of one syllye woman which was Iesabel tooke him to hys heeles and desired god he might die What shall I speake of Peter who being not afrayde of a company of harnessed men was quite dismayde at the worde of one symple wench and denyed Christ Manye like examples might be rehearsed which we repeate not to the ende to detect the infyrmities and falles of holy men but bicause the consyderation of them serueth not a little for our instruction For both we knowe our owne infyrmitie thereby the knowledge wherof maketh vs not to trust to much in our selfe and we are admonished of charitie that we rashly condemne not men which otherwise haue deserued well if they seeme to doe otherwise than becommeth them For God will haue the tokens of common imperfection appeare euen in them also that we be not to much addicted vnto them and so forgette the grace of God which by them had wrought singular workes In the meane season we must helpe them with our prayers that eyther they may beware they fall not or else that they may by Gods grace speedily rise agayne For this deutie did Christ vse towardes his Disciples as the Gospell declareth Luc. 22. Iohn 17. But let vs consider Gods person which by and by comforteth him being in this feare although there is no mention made that he did call vppon God therefore For God doth not onely heare them which open their desire of minde by crying but he seeth the secret sobbes and gronings of the heart and helpeth comforteth them And so is it very needefull he should bicause oft times it commeth to passe that we are so compassed on euery side with aduersitie that we are not able in words to declare the desire of our hearts Then is fulfylled that that God promiseth by his Prophete Esay cap 65. It shall come to passe that or euer they call I shall aunswere them while they are yet but thinking howe to speake I shall heare them So the Lorde speaketh to Moses standing by the redde sea why cryest thou Yet we reade of no worde he spake This is a great argument of the goodnesse of god For as God knoweth whereof we haue neede so he vseth to helpe vs in season and time and although he sendeth vs temptations to teache vs our infyrmitie and to enflame vs the more vnto godlynesse yet he tempereth the same with comfort that we be not vtterly swallowed vp of sorowe Let no man therefore despayre to soone seeing God hath infynite meanes whereby to comfort and helpe vs And here in this place he thought good to vse both vision and Oracle both which were very needefull bicause Paule had no man to comfort him and sawe many causes which might make him thinke that so corrupt a Citie had no regarde of god The words that God here spake conteyne in them three poyntes of euerye whereof we will intreate orderlye First he taketh away the cause of all this euill where he biddeth him not to feare This kind of precept is often times mentioned in the scripture For so sayth god vnto Moses being dismayed at the meeting of the king of Basan To Iosue also being redy to ioyne battayle with the fyue kings it was sayd Be not afrayd of them And the Lord sayth vnto Ieremie when he called him to the office of a Preacher Be not afrayde of their faces c. Christ also biddeth the Apostles that they shoulde not feare those which killed the bodye but coulde not hurt the soule I omitte diuers places of this sort The cause why God so oftentimes forbiddeth his seruauntes to feare is for that there is nothing of more efficacie to pull menne from doing their dutie than feare For assoone as feare is once conceyued in the heart the light of reason is so blemished that it cannot see what is needefull to be done and no deuises or counsels are more vncertaine than such as persons in feare and perplexitie take in hande And if they stande throughly in feare then maketh it men shamelesse also so that for feare of losse of lyfe or goodes they committe moste mischieuous actes and many times they incurre a greater daunger for the auoyding of a perill present Bicause this thing falleth vppon priuate men howe much more necessary is it that men in publike office shoulde be bolde and voyde of feare For if these men offende it is not against them selfe onely but against other also whome God hath committed vnto their charge Which was the cause that the wise man Iethro required boldenesse of minde in Iudges Therefore God did verye aptly make his beginning of comfort in this place In the second part he commaundeth him what to doe Speake sayth he and holde not thy peace Here no manne must thinke that God vsed any superfluitie of wordes He ioyneth these two togither bicause many times diuers speake and yet holde their peace whiles they speake such thinges as they thinke no man will be offended with and in the meane while keepe silence of such things which they ought by Gods commaundement to speake The meaning therefore of the commaundement is that he shoulde preach the gospell plainly and dissemble or keepe close none of the thinges conteyned in the same although he wist many woulde be displeased therwith By this let all Ministers learne that they haue not done their dutie if they preach the worde of God except they preach it all and that plainely and so applye it vnto euery man that he maye thinke it spoken vnto him For as he is an vntrusty ambassadour which speaketh nothing but that he is commaunded and yet vttereth not euery thing but for fauour of some persons omitteth many things so can he not be iudged to be a faythfull Minister of Christ that leaueth out neuer so small a portion of the Gospell to please men with See what is sayde hereof Iere. 1. Ezech. 3. and .33 Math. 28. In the thirde part he sheweth very graue and effectuall reasons wherof this is the fyrst for I am with thee This one reason ought to be sufficient against all daungers For whereas God is almightie they can want nothing with whome he is present For what are Creatures able to doe against God without whose power they cannot stande
vnder and repressed by the power of God whyle Gallio a newe President of Achaia lyeth at Corinthe with one consent set vpon Paule take him bring him into the market before the iudgement seate of the Liefetenaunt By which example we are taught that the promises of God are not so to be vnderstanded as though God had ordeyned vs to be out of all maner daunger and hazarde But rather he will haue vs to be invred with troubles bicause it is so requisite for our fleshe and for the order of our saluation which is the cause that as Dauid sayth Many are the tribulations of the iust but the Lorde delyuereth them from them all Herevnto are the examples of all those to be referred which after most large and ample promyses of God haue bene tempted wyth most grieuous daungers God sayth vnto Abraham I will blesse thee and magnifie thy name I will blesse them that blesse thee and cursse them that cursse thee Yet after this by reason of hys wyfe Sara he was in daunger he was troubled with warres and suffered the great distresse of banishment And yet for all this God is no lyer but hys troth is so much the more manifest bicause he delyuereth him out of so manye and such perilles The same we might affirme of Moses Dauid Ieremie and all the Apostles but that we studie to be briefe Therfore they are greatly deceyued which so expounde the promises of the gospell that they by and by reprooue the Ministers of lying so soone as anye crosse or trouble aryseth Let vs remember that Christ promiseth vs a retribution of those things which we lose in persecution for his names sake and that all they which will follow him must beare the crosse after his example Furthermore let vs in this place obserue the maners and conueyances of the enimies of the truth that we maye the easilyer beware of them Fyrst we see the Iewes seeke occasion craftily to doe harme where vntyll this time they might seeme hushte and quyet For in a whole yeare and a halfe almost they sturred not agaynst Paule But assoone as they had a new Lieftenaunt then they beginne eyther for that they hoped that he was a man voyde of religion and iustice and therefore the fytter for their turne or else for that they thought they might safely make a sturre vnder a newe officer who was not as yet acquainted with the state affayres of Corinth Therfore that wisedome appeareth in them wherin Christ sayth they passe the children of light This teacheth vs that we must not snorte in securitie when the enimies of the truth and those that sometime were our enymies for the truth sake seeme to lye still But rather we must vse the wytte of Serpents against their craftes and enterprises which assoone as oportunitie serueth them will burst forth Wherfore that saying of Ecclesiasticus serueth well to this purpose Beleeue not thine enimie c. Next this the Iewes with one accorde make an insurrection agaynst Paule which is one other propertie of the wicked For where through diuersitie of affections they are alwayes at iarre and hurre yet to set on Christ and his worde they cleaue togyther lyke burres bicause they all hate the same alyke Thus the Phariseyes could agree togither well ynough with the Sadduceyes and Herodians when they went about to apprehende christ And we knowe howe Pylate was reconcyled vnto Herode after he had sent Christ vnto him to be mocked Let no man therefore trust the discordes of the wicked but let him put all his trust in Christ the author of true vnitie and consent But let vs consider the chiefe poynt of the accusation that the Iewes layde vnto Paules charge This fellow say they counselleth men to worship God contrary to the lawe Their meaning is that he bringeth in newe maner of worshippings contrarye to the lawes of god Nowe all alteration of religion was an hatefull thing vnto the Romaines And wythout doubt they amplifyed that fault marueylously and brought forth the Romane lawes as we heard before was done at Philippi Thessalonica But that this was a false accusation maye be gathered by this one argument for that Paule preached Christ which was the ende of the law and in whom were fulfylled whatsoeuer things were conteyned in the bookes of Moses and the Prophetes Yet we see alwayes the true worshippers of God are accused for prophaners of religion and yet are there none more earnest defenders and reuengers of the same then they And here they that are farthest of from all religion bragge most howe they are the maynteyners of religion as the Iewes pretende the keeping of the lawe where they had long agone ouerthrowne the same with mannes traditions So the prophane enimyes of the truth nowe a dayes haue the saintes and ymages of saints in their mouthes agaynst vs where as notwithstanding it is euident they little set by eyther saintes or their ymages For if they will defend the honor of the saintes why doe they not imitate their fayth Why persecute they their doctrine and wrytings with fyre and sworde Why call they them heretikes that desyre to follow their steps If they count ymages so godly a thing why neglect they the liuely ymages of God why robbe they the poore to clothe stockes and stones why burne they christian men to whom Christ hath restored the ymage of God by the price of hys bloude What else therefore doe these men but as the Iewes dyd which vnder a faire pretence of religion wyshed all religion and truth extinguished But what doth Gallio in this vprore Commaundeth he Paule to pleade his cause or giueth he him the hearing No. But being about to speake he interrupteth him which yet might seeme tollerable bicause he pronounced no sentence against him the matter being vndeclared But he cleerely putteth of the matter from his hearing saying it appertayneth not to his determination speaking most contemptuously of the Iewes religion as though it had bene a thing consisting onely in bare and vncertaine wordes or names The cause of his thus speaking he seemed to take of the Iewes owne wordes which by their foolishe genealogies and brawles about wordes caused the gentiles to laugh and scorne at all their religion The like thing we see nowe a dayes in papistrie whose iuglings and friuolous opinions causeth the Iewes and Turkes to laugh at our christian religion And woulde God there were not among the professours of the gospell which by their straunge and queynt questions caused not the vngodlye to scorne the christian fayth But as touching Gallio he commaundeth the busie Iewes to leaue of and putteth them from the barre Wherein some thinges are to be allowed and other some to be reprooued It is to be commended that he rashely condemneth not that religion that he knew not For in so doing he is of more equitie and modestie then many magistrates in our dayes who being ignoraunt in
Trogyllion The day following we came to Miletum For Paule had determined to saile ouer by Ephesus bicause he would not spend the time in Asia for he hasted if it were possible to keepe at Ierusalem the feaste of Pentecoste AFter that the Apostle Paule had accomplished at Ephesus all things that appertained to the establishment of the same Church theâ— went hee on with the voyage that hee had before purposed to make in the which hee visited the Churches of Macedonia and Greece and confirmed them in the true faithe Wee haue seene there notable argumentes of the Apostles faythe and diligence when as Paule lette for no laboure or daunger eyther to gette Churches or to preserue those that were gotten At length hee came to Troas where fell oute certaine peculiare things in the describing whereof Luke is very diligent And first hee setteth out an ensample of Ecclesiasticall assemblie and next a myracle that God would haue wrought in that place bothe for the commendation and setting forthe of Paules Ministerie and for diuers causes else Hee describeth this Churche assemblie with all the circumstaunces thereof very diligently And beginning with the time he saythe they came togither on a Sabboth day which day as yet was muche celebrated bicause of the auncient custome Afterward when the Church began more and more to increase the next day following the Sabothe was appoynted for Goddes seruice and in remembraunce of Christes resurrection it was called the Lordes day By this place we learne that suche dayes as God hathe appoynted for seruice or religion ought not to bee neglected of Christian menne For they are not onely needefull bicause of outwarde woorshippe but also inwarde which cheefely consisteth in the studie of Goddes woorde and in the diligent meditation of his benefites the bodie and minde for the time beeing cleane separated from all prophane matters whiche thyng was the cause that GOD commaunded the breakers of the Sabothe to bee punished with deathe And the breaking of the Saboth is accoâ—â—ted of the Prophetes amongest the moste haynous sinnes and causes of the Captiuitie of Babylon so that it was not without a cause that Nehemias thought it is duetie to see that day kept so holy when the people retourned from their captiuitie Whereunto appertaineth also the example of Christ who as he oftentimes vppon the saboth day went into the Sinagoges so he diuers times disputed diligently of the right vsing of that day to deliuer it both from superstition â–ª and also from contempte Then he sheweth also the place where this companie or assemblie mette This was a loft or chambre in the priuate house of some one of the faithfull who appointed it for the Churche or Congregation bicause the Christians for good cause abhorred the Temples of the Idolaters and they had no publike place permitted them by reason the Romane Presidentes bare rule in euery place which either were no fauourers of Christian religion or else were open enimies thereof He sayth there were diuers candles lighted in the chamber to putte away the darkenesse of the nighte and for auoyding the suspition of dishonestie Therefore it is a peeuishe erroure of them which of a foolishe imitation make that a seruice of God which in times past serued for necessitie and thinke that God which is the light euerlasting is woorshipped with candles of tallowe or waxe and for the defense of their inuention vse both this place and the example of Moses lawe For heere is plainely expressed the night time when it is needefull for candles to bee lighted And for the same cause afterwarde the Christians vsed candles in their assemblies bicause they coulde not meete togyther but in the morning before day by reason of the lying awayte of their ennimies as appeareth by the Epistles of Plinius Secundus and may be gathered oute of the Churche wryters The which cause being taken awaye it is but foolishnesse to helpe the day lighte with artificiall lightes It is euident there was a farre other meaning of the Candlesticke in Leuiticus For as all the ceremonies of that Priesthoode were figures of things that Christ shoulde perfourme and were ordained only till the time of correction so the candlesticke also was a figure of Christ which is the true and eternall lighte of the worlde and which by the ministerie of the Gospell lighteneth his Churche for the which cause the Apostles and they which are theyr true and lawful successoures are called the light of the world In the meane season wee learne that it is necessary to haue certaine places for the outwarde woorshipping and for the Congregation to meete in suche as in the olde Testament the Temple and Sinagoges were and suche as after the Apostles times when the Churche began somewhat to be at rest the Oratories that were builded were In these places all things must serue for honestie and for religion and nothing must be suffered that declareth any superstition too much riotous cost or prophane contempt Thirdly he sheweth the cause of this meeting which was as he writeth to breake bread He meaneth the holy supper of the Lorde which in times past they called breaking of bread bicause the bread was broken therein according to Christes institution bothe for that wee shoulde confesse oure selfe sinners and guiltie of the death of Christ and also for that we should vnderstand that the merite of Christ was dealt among vs and pertained indifferently vnto all beleeuers It is very worthy to be obserued howe our forefathers in the time of the Apostles vsed to order and celebrate this Supper Firste of all Paule maketh a sermon as the things following declare bicause the supper was ended after Eutychus was raised Therfore when the sermon was ended they went to the supper and that in the open sight of the assemblie in a place and time appoynted for Gods seruice and after none other fashion than was appointed by christ For that they obserued the same manner and rites in all pointes both the woorde breaking of breade and the example of Paule declareth which reuoked the Corinthians so carefully to that forme of supper that Christ ordained Thus is it euident that Christ also vsed to teach before the supper and did ordaine nothing tending more to superstition than religion Therefore let the Papistes regarde with what argumentes or examples they defend their Masse wherin there is no word of God taught al things are don in a straÌ„ge tong the people haue nothing to muse or think on but wearish and peeuish gestures and stage playes to say nothing in the meane while of the impairing of Chrystes sacrifice of the derogation of his merit and how the faith religion of Christ is ouerthrowne euen vnto the foundations But so ought they to be seduced which had leauer folow the imagination of their own braine than the institution of Christ. Moreouer the manner that Paule vsed in his preaching pertaineth to the description of the assembly of
Ghost also his open and expresse oracles They muste be like baÌ„ds wherby our wayward striuing flesh must be brought to the obedience of faith that willingly least we fele the mightie hand of god to our great losse calamitie who bringeth theÌ„ which had lefer to folow the seÌ„suality of flesh than to obey his calling euen perforce to that he willeth Thus we read he was angry with Moses refusing the office that he offered him Exod. 4. And vnto Ieremie doing the lyke and alleaging his youthe he sayde in wrathfull wyse Saye not I am to yong For thou shalte go to all that I shall send thee vnto â–ª and whatsoeuer I commaunde thee that shalt thou speake c. Iere. 1. What happened vnto Ionas for refusing the vocation of God is more euident than nedeth rehearsal of wordes So from this matter he commeth by litle litle to his purpose saying I knowe not what shall become of me there nor what the cause is that the spirite so vrgeth me to take this iourney but the same spirite telleth me that euery where afflictions and bands are prepared for me which thing the holie Prophets in euery Church with one consent testifie Yet must I goe thorough all these pykes and daungers yea and through death also considering it so semeth good vnto God who only hath power both vpon my selfe and death This place is very worthye to be consydered bicause it may serue much both for our instruction and consolation For first it declareth the faythfull care of God which vseth to defende and prouide for those that be his For where he loueth entirely he can not chose but consider them and giue them warning in time of all thinges that shall befall them For howe can he neglecte his seruauntes that honoure him seing he foresheweth the paines of the wicked bringeth no calamitie vpon them but he first warneth them thereof by his Prophetes Nexte we see howe God also warneth those that be his Paule vnderstoode that bands afflictions were prepared for him at Hierusalem But what the ende hereof should be the holy Ghoste as yet had not reueled vnto him God therefore after a generall sorte for the most parte admonisheth those that bee his although he declare not the perticulers of euery thing For he reuealeth asmuch vnto them as is needefull for them to know so that they may prepare themselues to beare the Crosse but to leaue all the successe thereof vnto him So we haue generall predictions whereby we are admonished that we shall suffer tribulations and aduersities in the worlde The chiefe vse whereof is that we shoulde prepare our selues to beare them least if they fel on vs vnarmed they would be occasion of greater offence Thirdely it behoueth vs to obserue the counsell of God which he is wont meruellously to shewe towarde his faythfull seruaunts Paule being many times before warned of the brethren eyther by flying saued him selfe or else prudently defeated his ennimies awaytes Nowe is he also admonished of bandes and afflictions but he is so vrged and prycked forwarde by the spirit of God that he vnderstandeth he must wade through the middle of them notwithstanding the brethren greatly dissuade him to the contrarie We reade also that Iesus Chryst sometime auoyded the attemptes and laying wayte of his enimies yet at length he commeth forth to meete them when he perceiued his houre was come and that the eternall decree of his heauenly father so required These thinges teach vs that daungers are not alwayes sufficient occasions for a man to flye For when we are vrged with the sure vocation of God we must not suffer our selues to be reuoked neyther through fire nor sworde nor floudes of the maine Sea as once happened at the redde Sea from doing our duetie wherevnto we perceyue we are called of God. But bycause he woulde not put his friendes and brethren to much in feare he vseth an Apostolyke and Christian consolation saying Howe of None of these things moue me As who should say I woulde not haue you to be greeued for my sake For why should you take any sorrowe for these things that I make no accounte off Why Paule doest thou then contemne the Oracles of the holy Ghost and the louing admonitions of thy brethren No but I therfore little esteeme the present daungers that be at hande bicause I passe little of my life that is to say I esteeme not this temporall lyfe more than my vocation which the Lorde hathe appoynted me vnto Yea I desire to finishe my course ioyfully and to satisfie my office and duetie by publishing the Gospell of the grace of God in all places Therefore where I haue long sithence dedicated my lyfe vnto Chryste imprisonmentes and afflictions can not make me afrayde This example of Paule declareth howe the godly should vse themselues in aduersitie Firste they shoulde not so care for tribulations that for the auoyding of them they shoulde committe any vncomely and vnworthy parte Otherwise God will not haue vs ledde with that Stoikes indolencie but that wee shoulde not haue more consideration of our selfe than of his vocation There can bee no greater comforte in this case than if men oftentimes meditate vppon Gods prouidence which Christ setteth before his Disciples and Dauid maketh this to bee his onely defence and safest Sanctuarie that he beleeueth His fleetings are numbred with God and hys teares putte in his bottell Math. 10. Psalm 56. Nexte let them take heede that they preferre not this temporall lyfe before the eternall Let them rather consider howe God hath lente vs this lyfe to liue vnto him and if neede also so require to dye vnto him And bicause we must once dye we can neuer dye happelier than in Gods vocation For so shall that saying of Dauid be verified on vs Precious in the sighte of the Lorde is the death of his Saincts And if it be vnlawfull to preferre this lyfe before the life euerlasting howe muche lesse oughte we to preferre riches honours pleasures and suche other worldely commodities as these before the same For what aduantageth it a man to get all the worlde and to lose his soule Or what thing is so precious that it can redeeme but one soule Finally the godly muste labour all that in them is to passe all aduersities ioyfully and to accomplishe their course that is the office wherewith they are put in charge prosperously For it suâ—fiseth not to beginne well but to continue still on as wee haue often tymes declared Let all men therefore remember that this lyfe is lyke vnto a race the ende whereof is death which they moste ioyfully take holde of which do their duetie euen vnto the ende But before we go any further let vs see how Paule speaketh of the Gospell and the Ministerie thereof He calleth it the Gospell of the grace of God of the effecte thereof bycause it offereth to vs the grace
of God it teacheth vs that we be reconciled to God the father through his sonne Iesus Chryste Hereby it appeareth what great vngodlynesse theirs is which wickedly disdaine and contemne the Gospell They be like vnto sedicious people which thinke it not inough to moue and stirre sedition agaynst the Magistrates but wil also scornfully deride the grace which is offred them of the Magistrates and fowly intreate the messangers sent vnto them with the same For it is euident that all we are gyltie of sedition against God haue deserued destruction But God pardoneth al our oâ—fences for the merite of his sonne and declareth that grace and fauor to vs by his Gospell Whiche whosoeuer refuse verily they declare themselues to be vtterly inexcusable and vnworthy of pardon hereafter Again speaking of the ministery he vseth this word testifying wherby we haue oftentimes declared is vnderstanded a playn free earnest kinde of preaching For the Gospell is not a bare and simple narration of a thing done but a testimonie of Iesus Chryst. And Chryste him selfe calleth his Apostles witnesses They earnestly therefore preached Chryst yea they testified not onely in words and deedes but also by their lyfe and bloud that Chryst was the sauiour of the worlde for the which cause they are commonly called Martyrs That we say the Apostles did the same muste all christians do likewise For Christ wil haue vs to confesse him before this worlde and acknowledgeth none for his seruants which are ashamed of him his gospell before this adulterous naughty generation But concerâ—ing Paule bicause he would haue his exhortation to haue the more authoritie with theÌ„ he repeateth in a short recapitulation to what ende he spake those things which he had heretofore said he maketh meÌ„tion again of his departure not that only but also he plainly testifieth that they shall see him no more hereafter saying And now behold I am sure that hencefoorth al you through whoÌ„ I haue gone preaching the kingdom of God shal see my face no more Here he doth as pareÌ„ts vse to do being redy to depart this life which in their admonitioÌ„s ofteÌ„times vse the like therby meaning to leaue the sharper stings in the harts of their childreÌ„ Paules intent purpose is worthy of al praise diligeÌ„t obseruation whose maruelous bold constaÌ„ce appereth in these few words For althogh he knoweth that this is the last meting he shold haue with theÌ„ therfore loketh for nothing but death yet he doth not with womanly weping bewaile his departure nor vttreth any tokeÌ„ of sadnes or priuat sorow but is only carefull for the welth of their churches only desireth theÌ„ to be careful for the same Which example teacheth vs what minds we should haue in the consideration of death or else when death approcheth is at hand We must in such case beware of this womaÌ„nish pulinesse wherwith many so bewaile their state condition as though God had apointed theÌ„ only to dye are with such sorow care pulled froÌ„ their kinsfolke friends as though there remained none in the world through whose care prouideÌ„ce they might liue in safetie wheÌ„ they were gone Howbeit they ought rather to remeÌ„ber that this is the way of al flesh as Iosua Dauid testifie What iniurie then receyue we if we do but as al others do As touching our freÌ„ds wiues children neither do we lose them by death but either we send theÌ„ afore beeing our selues shortly after redy to folow or els we go before theÌ„ to that place whither they must folow where Christ hath prepared vs a countrey where the faithful of al natioÌ„s shal sit with Abraham Isaac Iacob And the tutor patrone of those we leaue behind vs is God whoÌ„ the scriptures call the defender of the straÌ„gers and widows the father of the fatherlesse Therfore they must be coÌ„mitted to his charge we must takewith stedfast faith that way which leadeth to heueÌ„ through the merite of Chryst. Last of all Paule vseth a most weighty protestatioÌ„ wherin he layeth the fault of their perdition on their owne heads if they neglect the Churches committed to their charge and suffer them to stray from the fayth I take you sayth he to recorde this day that I am pure from the bloud of all men The reason is for that I haue spared no labour but haue shewed you al the councell of God. Undoutedly he had a respect vnto the words of God red in Eze. 3. .33 Where the bloud of those that perish is imputed to the minister if he do not expresly giue them warning but him self is free froÌ„ al fault if he do his duetie faithfully And bycause Paule so did as one not culpable in his owne conscience thus he speaketh Also he seemeth to follow the example of singular men such as Moses Iosua were who we read vsed not much vnlike protestations a little before their death Paules example teacheth vs that they are excused before God which do their dutie although they little or nothing preuayle among the people committed to their charge For they are gyltie of destruction that continue in incurablenesse And this doctrine is not to be applied onely to the Ministers but also vnto all degrees of men And that it ought to haue place in the Magistrates the example of Iosias declareth whome the holy Ghoste maruellously commendeth although he had many in his kingdome yea in his Courte that were not very sounde and many playne incurable and wicked as the Sermons of Sophonias the Prophete testifie The lyke reason is to be made of Parents For oftentimes it commeth to passe that godly fathers haue children that go out of kinde and yet the childrens wickednesse is not preiudiciall to the fathers if they fayle not of their duetie in seeing to their children Wee haue ensamples in the sonnes of Iacob the Patriarche of Dauid and of diuers like But if Magistrates and parents forget their duetie and with ouermuche tendernesse or euill example infect those that are committed to their charge then the seueritie of Gods iudgement will fall vpon them as we see in the Scripture by the example of Heli. Heere haste thou what to aunswere to suche that thinke it good to cease where no hope of profyte is This is nowe obiected both agaynst Magistrates and Ministers and with this argument the sluggish vse to flatter themselues But do thou thinke that thy soule is also in danger which thou canst deliuer none other wayes than by faythful diligence and if thou deliuer hir then thinke not that thou haste laboured in vayne It appereth also by this place what a miserable condition they are in who where their predecessors haue wel discharged their duetie before they eyther like sluggardes giue ouer or else with their naughtinesse corrupte that that other before them haue well ordered For they are altogither gyltie
and voyde of excuse before God forasmuch as they which before had the charge of them are cleare from the bloud of them This ought to be obserued in the Churches of this age reformed by the word of god The reformatioÌ„ hereof was both laborious very dangerous What excuse then shall the light backsliders haue seeing that the very dust of the Ministers shall suffise to conuince theÌ„ as we haue otherwheres declared The like is nedeful to be obserued in the coÌ„mon weale In Heluetia we enioy a libertie redemed with the bloud of our Auncestrie Good lawes are made out of the doctrine of the Gospell a discipline of maners instituted with much labour paynes Then wo vnto vs wretches worthy of all punishmeÌ„t if either through cowardly fear or light demeanor or wickednesse we suffer these things to be takeÌ„ froÌ„ vs in which our publike weale coÌ„sisteth So the faythful industrie care of the parents maketh the children inexcusable if they bee not aunswerable vnto the same Finally it is all mens duetie well to remember this least whyle they flatter them selues they put the faulte in another whereof they are guyltie It is further worthy to bee obserued that Paule hath shewed them all the councell of God namely touching our redemption and saluation Wee knowe otherwyse that there are many thinges in the prouidence of God which it is not lawefull for vs to searche out neither can they be declared by tong suche as Paule testifieth he heard in the thirde heauen But he omitted none of the things whiche concerne our saluation bycause he hath declared the causes and reason thereof and also moste truely reported the dueties of them which are saued Whervpon agayne wee gather that the Apostles doctrine conteyned in the Scriptures is perfect and absolute in all poyntes Therfore the vanitie of them is very rashe which thruste the traditions of men into the Church whereof the greatest part playnly repugne agaynst the doctrine of the Apostles which teache vs that Chryste alone is our Sauiour For it can not be that the things so playnely repugnaunt amongest them selues can haue one selfe spirite of God to bee the author of them Laste of all thou shalte note that thoughe Paule shewed all the counsell of God vnto the Ephesians yet afterwarde he wrote an Epistle to them wherein he expounded the same vnto them agayne By this example wee are taughte what a care and consideration Ministers of the Churche muste haue of all mens saluation and howe lyttle Apostolyke they are which so easily neglecte the Churches In the meane season let vs learne to embrace with true fayth and obedience the councell of God reuealed to vs by the Apostles in Iesus Chryste that wee followyng the same may attayne vnto true saluation throughe Iesus Chryste our onely Lorde and Sauiour to whome be prayse honour power and glory for euer Amen The Cxxxv. Homelie TAke hede therfore vnto yourselues and to all the flocke among whom the holy ghost hath made you ouerseers to rule the congregation of God which he hath purchased with his bloud For I am sure of this that after my departure shall greeuous wolues enter in among you not sparing the flocke Moreouer of your owne selues shal men arise speaking peruerse things to draw Disciples after them Therfore awake and remember that by the space of three yeres I ceased not to warne euery one of you night and day with teares And now brethren I coÌ„mend you to God and to the worde of his grace which is able to builde further and to giue you an inheritance among all them which are sanctified SEing nothing is more deare and precious to God than the church which he hath purchased with the bloud of Christ it becommeth all men that will be compted for Gods seruauntes and frendes to studie for the preseâ—uation therof but cheefely this care belongeth to the Ministers of the woorde bicause God hath made them peculiar ouerseers of his Churche and will heereafter require an accompt of their stewardship For the which cause Paule the Apostle being ready to forsake Asia called to the Ministers of the Church and in open assembly before them discoursed diligently of al things which appertained to the administration of the charge committed vnto them And first he setteth before them his owne example and speaketh of his going away from them with a moste graue protestation that they might know how al the charge of the church hereafter lay on them only and therfore that they ought the more earnestly and zelously to laboure therein Moreouer after these premisses he commeth nearer admonishing them more plainely of their duetie alleaging moste pithie reasons the rather to prouoke them First propounding the summe of the matter in fewe wordes he saythe Take hede vnto your selues and to all the flocke By this worde attending or taking hede he commeÌ„deth to them an earnest studie that they should not think they had then done their duetie when they had but superficially seene vnto it but that they should know there was great neede of care and circumspection And he propoundeth two things wherein they had neede to be circumspect First he saith Take hede to your selues This he commaundeth them bicause they should not think their selues excepted or excused but that their health and wel doing was in hazard as well as other mennes And as it is scarce credible that they shall haue any earnest care of others saluation which neglect their owne so they which beeing set in high degree ought to view the life manners and conuersation of others can not be out of daunger For either they shal swarue at one side and runne into ruine being puffed vp with vaine glory or else they shal be drawne from doing their duetie by being offended with mennes vniuste iudgements of them Therfore it is not without a cause that he admonisheth them to take heede of them selues And heere it behoueth pastoures to haue a special care of two things The one is doctrine wherein they can not erre without manifest detriment That their doctrine therefore may be true let it be taken from the mouthe of God which speaketh vnto vs in the scriptures and distributing the same in prudeÌ„t maner let them vse it duely in time and place that al things may serue to edification Bicause this is a matter of no small importance the continuall studie and reading of holy scripture is needeful as the same Paule teacheth vs in an other place The other is conuersation of life which in Ministers behooueth to be well ordered and blamelesse least they destroy with their euill example that they builde vp by their doctrine and that by their meanes bothe doctrine and religion growe not in contempt as we read it came to passe sometimes vnder the children of Hely and the wicked Priests that returned from Babylon 1. Sam. 2. Malach. 1. and .2 And for the auoyding of these and such like things it is
knees and prayed with them all For where he knew that God only gaue all increase as otherwheres he teacheth therefore he was not vnmindfull of prayer specially in a matter of such importaunce whervpon depended the saluation of al men And hereof sprang that auncient and notable vsage of the Church wherin sermons vsed to be begon and ended with prayers which prayers who so neglect abundantly declare that they resorte vnto sermons more of curiositie than either for desire of Gods glory or their owne saluation of which sort they are which are described in Ezechiel the xxxiij Chapter And as this example commendeth prayers and specially publike prayers which it behoueth vs to make with feruent affection of minde so it teacheth vs to obserue also a godly modestie of behauiour in the same wherby we testifie the meaning of our minde Among these gestures this is the moste auncient where the godly men vse to pray on their knees or else lying with their bodies prostrate on the ground therby setting themselues in order of humblenesse They vse also commonly to lift vp their hands vnto heauen both to declare the ardent desire of their minde and also to testifie their fayth wherby they firmly beleue that they shall receiue that they desire Yet muste we take heede that we cloke not a naughtie minde with a vayne kinde of gesture or that we lifte not vp handes embrued with bloud Touching bothe which vices reade Esai 1. and .29 Chapiters After all these things Luke addeth Paules departure out of Asia in the which two things fall out chiefly to be marked First he sayth they fell on weeping of all hands and euen they whom Paule had somdeale more openly quipped But they regarded not so muche their priuate reprehension as the publike commoditie of the whole Churche They are therfore sory that the Church should be depriued of suche an Instrument and they declare their sorrow by weeping embracing and kissing This is a very delectable example of mutuall charitie wherein the Ministers and Congregations shoulde stryue eche to ouercome others Paule loued them wonderfully as his whole trade of life declared Therefore they agayne loued him and reuerenced him as their Apostle and Father Where this mutuall affection reigneth all things prosper well But they whych hate their Ministers are for the moste parte moste vnhappy as may euidently bee seene in the Israelites which hated Moyses and Aaron Also by this place the indolencie of the Stoikes is condemned They thinke it vnlawfull for any man to shew any token of any affection As though affections were euill of themselfe and not set in vs by nature and that when any excesse is committed it were not through our default God requireth of vs a moderation of the minde but will not haue men to become stockes or stones Last of al they bring Paule to the shippe which is a dutie of reuerence and for the most parte proceedeth of loue Here we learne that they are worthy of honor which labour diligently in setting foorth the glory of God or otherwise wel accomplish their duetie Agayne we are taught that God neuer letteth them go without glory that are such For his promise is I will honour those that honoâ—r mâ— â–ª Leâ— ministers of the Church Magistrates also remember these things thaâ— they may learne by like industrie to preserue and maintaine their autority And let vs one with another lay to our helpes to the maintenaunce of the Church so shall we hereafter be partakers of the heauenly honour wyth Chryst our Lord and Sauiour to whome be prayse honour power and glorie for euer Amen The .xxj. Chapiter vpon the Actes of the Apostles The Cxxxviij Homelie ANd when it chaunced that we had launched foorth and were deparâ—ed from them we came with a straight course vnto Choon and the dayâ— following vnto the Rhodes and from thence vnto Patara And when wâ— had gotten a Ship that would sayle vnto Phenices we went abooâ—d on it and set foorth But when Cyprus began to appeare vnto vs we lefte it on the lefte hande and sayled vnto Syria and came vntoo Tyre for there the Ship vnladed the burthen And when we had found brethren we tarried there seuen dayes And they tolde Paule through the spirit that he should not goe vp to Hierusalem And when the dayes were ended we departed and went our way and they all broughte vs on our waye with wiues and children till we were come out of the Citie And we kneeled downe on the shoare and prayed And when we had taken our leaue one of another we toke Ship and they retourned home againe When we had ful ended the course from Tyre we went downe to Ptolemais and saluted the brethren and abode with them one day THe holy Ghost rehearseth very diligently the paynefull and dangerous voyages of the Apostles that by them we might learne the exceeding goodnes of God towarde vs who woulde haue his elect instrumentes and most faithful Ministers for oure saluation sake â–ª inured with such trauels and dangers for that wee shoulde the more feruentelye embrace the doctrine of the Gospell which it behooued to haue sette foorth wyth so greate paynes And to this ende must the hystorie of this Chapiter be referred wherin we are taught how Paule passing many seas through many hazardes came into Syria and from thence to Ierusalem where beeing courteously receiued of the godly but betrayed by the sedicious and apprehended he was committed to the power of the Deputie or lieuetenaunt of the Romanes al which things we shal consider in their time place This place specially hath many things which make muche for the explication of that we sayd euen now Wherefore the Contents muste be the more diligently discussed whiche at the first sight seeme but barren First it is declared how Paul vnwillingly departed froÌ„ Athens with his company We launched foorth sayth he and were plucked from them On this sort it is said Christ was pulled from his Disciples at mount Oliuet Luc. 22. By which worde is declared a great griefe of minde risen about his departure And verily the causes of this griefe were neither fewe nor yet tryfling For Paules three yeres conuersation amongst them had engendred a mutuall loue betweene them And diuers arguments of this loue were apparaunt all which these freshe teares and common griefe taken on all partes called agayne to remembraunce Moreouer Paule knew that he should come no more amongest them which loued him so intierly that he had lefte them in daunger of Wolues whom he had trayned and brought to with great paynes and trauell All these things had bene able to moue euen an heart of yron Thus wee see Parentes mourne when their children by death are pulled from them which by reason of their minoritie are not yet able to helpe them selues Yet Paule ouercommeth all griefe of minde bicause he would obey the calling of God which drue him to Ierusalem By
Nowe these things being premised it shal easely appeare what these Elders meant by their talke and what marke they shotte at in their doing Wherefore wee will nowe viewe and examine all the partes of theyr saying First they plainely declare that Paules good name and fame was euell spoken of amongst al men For they say It is reported that thou teachest al men to forsake Moses c. And this is to be muche commended in them that they dissemble nothing For it is good to deale plainly with freendes and brethren that if they haue offended it may be amended and that they may be iudged faultlesse if they be wrongfully accused And it is a great fault in them that will still accuse men when they are absent and flatter them when they are present And they also are very faultie which suffer other to backbite the brethren and will not warne them of whome they should beware For so it commeth to passe that slaunder breaketh frendship euery where a great many know not what cheefely to beware of Also they counsell him to make his purgation openly bringing diuers waightie reasons of that their counsell For first they alleage the multitude of beleuers all which had conceiued an euill opinion of him For they say thou seest brother how many thousand Iewes there are which beleeue and they all are feruent folowers of the lawe And they expressely call them beleeuers least any man should thinke they would holde with obstinate and stubberne persons And they say there are many thousandes of them declaring that the saluation of so many is not a thing to be lightly regarded And surely it is likely that Paule was cheefely moued with this reason who was so carefull for his Countrymen that he wished to be accursed for their sakes They alleage also their zeale to the lawe to the ende it might appeare that they were as yet somewhat to be borne with seeing violent remedies could little preuaile in such feruencie of zeale Furthermore they reason of necessitie saying It must needes be that the multitude will come togither For where all men knowe thou art come the matter can not be dissembled Therefore it is needefull that thou purge thy selfe heereof And wheras by words thou shalt little or nothing preuaile with them that are rooted in superstition it is needefull that thou declare by some fact or other that thou hast hitherto bene vniustly reprehended And these persuasions had bene of no smal importance if the cause had not ben suche as might rather haue serued to confirme the superstitious in their error than to win those that were obseruers of the lawe as we shall by and by declare For now followeth the counsell wherby they thinke Paule may maintaine and keepe his good name and fame we haue foure menne say they which haue a vowe on them that is to say Nazareans whereof we entreated in the eightene Chapter out of the sixt Chapter of the boke of Numbres Ioyne thy selfe vnto these men and cause thy selfe openly to be shauen and purified with them according to the lawe Which thing as it is easie to be done so thereby it shall appeare vnto all men that thou hast hetherto bene wrongfully suspected and that thou oughtest to be taken for no despiser of the lawe seeing thou obseruest the Ceremonies commaunded in the same This is that Counsell of the Elders of the Congregation at Ierusalem which outwardly might seeme tollerable and the same that Paule before did at Cenchreae But he that expendeth the thing very wel shall perceiue a great difference betweene them and that the Apostle ought not to haue yeelded to their deuise seeing he had so earnestly maintained and defended the profession of faith and Christian libertie in other things of smaller importance For first of all he had bounde him selfe to the vow of a Nazarite among the Corinthians bicause he knew he should winne thereby some weaklings as he him selfe testifieth And heereby faithe suffered no detriment or damage bicause the onely shauing of his head deliuered him from his vowe But heere was required a Sacrifice which nowe had no more place left in the Church for that the vaile of the Temple was long before rent in the death of Christ and all Sacrifices vtterly abrogated Againe the thing he did at Conchreae was onely for the weakes sake and could not be drawne to the Example and confirmation of the Ceremonies of the lawe But the end of this fact was that Paule should testifie that he liked the whole lawe with all the Ceremonies thereof Heereof what other thing could spring but that the Iewes should be confirmed in their error and they which had hitherto so profited in Christ that they had renounced the law should be called backe againe to the obseruation thereof Furthermore if this had beene done in the first beginning of the Church it might haue seemed iustly to haue bene done for the weakes sake But seeing the Gospel had now ben preached euery where for two and twentie yeeres togither surely this was too great an indulgencie and bearing whereby to confirme an obstinate people in their superstition Yea God declared by his iudgement that he was displeased heerewith For to say nothing how vnhappily this counsell fell out for Paule God within fewe yeeres after did vtterly ouerthrow their Citie and Temple the forge of all superstition bicause they would not before make an ende of their Leuiticall Ceremonies Therfore these Elders beeing deceiued through ouermuche loue they bare to their nation counselled Paule heereunto and Paule ouer easely yeelded vnto them who ought rather to haue vsed the libertie which he shewed before in Titus cause against Peter Galath ij Therfore they are greatly deceyued which by this Example goe about to defend them which thinke all things must be done to winne mennes fauâ—ure by We know this thing ought to haue place in suche matters as are not derogatorie to the confession and libertie of Christ. But where these things come in hazard we must not swarue one nailes breadth from the way of truthe Wherfore the erroure of moste singular and holy men must not be taken for any Example but must rather cause vs to be the warier that we be not led awry by like erroure Furthermore in the last parte they preuent that which might be obiected touching the Gentiles For Paules example seemed to preiudice them and to maintaine their opinion that went about to bring in Circumcision and other Ceremonies among the Gentiles This therefore they denie saying Touching the Gentiles which beleeue wee haue wrytten heeretofore exempting them from all obseruing of lawes Ceremoniall so they abstaine from things that are plaine prophane and in the vsing of their libertie forgette not Charitie and pollute not them selfe with the fellowshippe of Idolles and Whoredome and offende no man with the vnseasonable eating of strangled or bloude which is a thing bothe easie and profitable for them to abstain from Read
Magistrate or officer is necessarie to brydle and keepe vnder suche vnruly fellowes Let vs therefore lyue within the feare of God and directe al our dooings after his holy will who is able not onely to delyuer vs out of the hands of the wicked but also from the iawes of Hell and death through hys sonne Iesus Chryst our Lorde to whom be blessings honour power and glory nowe and euer Amen The Cxlj. Homelie THen the Captayne came neere and tooke him and commaunded him to be bounde with two chaynes and demaunded what he was and what he had doone And some cryed one thing some another among the people And when he coulde not knowe the certayntie for the rage he commaunded him to be carried into the Castle And when he came vnto a Stayre it fortuned that he was borne of the Souldiours for the violence of the people For the multitude of the people followed after â–ª crying away with him And when Paule beganne to be carryed into the Castle he sayde vnto the high Captayne May I speake vnto thee Which sayde Canst thou speake Greeke Arte not thou that Aegyptian which before these dayes madest an vproare and leddest out into the wildernesse foure thousande men that were murtherers But Paule sayde I am a man which am a Iewe of Tharsus a Citie in Cicill a Citizen of no vile Citie I beseeche thee suffer mee to speake vnto the people And when he had giuen him lycence Paule stoode on the steppes and beckened with his hande vnto the people and when there was made a great sylence he spake vnto them in the Hebrue tongue saying WHere Dauid a man after Gods owne mynde sayth Many are the tribulations of the iuste and the Lorde deliuereth them out of all The same appeareth in this Hystorie to be moste truely sayde For we haue here howe Paule was taken by the furious multitude of the Iewes howe he was buffeted and beaten howe he was lyke to be killed among them which burning in cankred hatred agaynst him thyrsted for nothing so muche as his bloud But lo on the sodayne God rayseth vp for hym a defender and deliuereth his Apostle by those which were strangers from the fayth and religion of god But where we haue in the laste Sermon entreated of the vse and ende heereof wee will nowe examine the hystorie of hys delyuerie which Luke moste exactly describeth with all the circumstances thereof First he declareth what the Captaine of the souldiers did He first of all taketh Paule out of their raging hands and commaundeth to bynde hym with two chaynes this doth he not of any head or ouercome with hastinesse of anger bicause al his dooing declareth manyfest tokens of a moderate meaning But he doth it partely for that he thought he was some euill man seeing euery body so earnestly set agaynst him and partly for that he perceiued he could pacify the furious people no way more commodiously than by making them beleeue that he should shortly be punished according to his deserts In the meane season beeing mindfull of his duetie he diligently enquireth what he is and what he had done For this is the duetie of a Magistrate to do nothing rashly or vpon heade For if he haue once iniuried him whom he ought to haue defended then is there no excuse lefte for him Therfore Moyses commaundeth the Iudges to heare both the small and the great yea and to searche out the circumstances of all matters that they offende not either through ignoraunce or blinde affection of the fleshe In the meane whyle we haue heere diligently to consider the maner of this deliuerie Paule is deliuered out of the present perill of his lyfe which the Iewes put him in yet is he bounde with two chayns as though he were some greeuous malefactor Howbeit God had ben able at once to haue set him cleane at libertie which thing bycause he doth not it is certayne that these chaynes were for Paules commoditie and that his captiuitie serued the more to set oute Chrystes kingdome And this is alwayes Gods continuall custome vsing in this sorte to moderate his benefites specially when he perceiueth wee haue neede to bee kepte vnder and brydeled This we finde true many times in sicknesse and in other tribulations wherein it becommeth vs paciently to suffer whatsoeuer God sendeth forasmuche as bothe his will is good and wee can not be exempte or secluded from the care and protection of his diuine prouidence by any aduersitie But what do the people in the meane season First they fill the eares of all men with vncertayne and confused noyse so that nothing coulde bee certaynely knowen or perceyued which is a thing commonly vsed in seditions as hath bene sayde in the .xix. Chapter Next when the Captayne had commaunded him to be bounde and to bee brought into the Castle meaning there to heare the matter they all follow most impudently after and preace vpon him with suche violence that the souldiours are fayne to carry him on their armes and neckes for feare the Rebels might doo him some harme At length they agree all in this that they woulde haue him put to death and made out of the way In which things as Luke setteth out to vs a liuely image of sedition so he teacheth vs that none are more greeuous enimies of the truthe and of the godly than suche as colour their enterprises with a zeale of godlynesse For here a man may see both more equitie humanitie in the barbarous souldiers than in the Iewes which would seme to fight for the Temple and for their religion For they would haue killed him without hearing his cause whome the Captayne made diligent inquirie of They trouble disturbe all thing with shouting and crying where the Captayne dothe all thing peaceably and in quiet These men impudently treade on him whom the souldiours vouchsafe to carry on their shoulders What needeth many words they would neither haue the truth enquired nor the cause tryed but would haue him foorthwith made out of the way to feede their wicked eyes with the sight of an Innocentes bloud We reade how the lyke fell out in Chrystes passion For there was more equitie in Pylate and Herode than in the Priestes and Scribes And the Priestes scorned him hanging on the crosse whom the barbarous Souldiours testified to bee an Innocent bycause of the wonders that they sawe There wante not examples in these dayes considering it appeareth that many bycause of their confession of the truthe are more iustly and gently entreated of Turkes than of the Byshoppes and Monkes which will seeme to bee enflamed with the zeale of godlynesse But this is the liuely portraiture of the diuell cruelly raging vnder the cloke of godlynesse Wee are taught by these examples that they are not to bee excused which wrong the faythfull of Chryst vnder a pretence of suche a zeale For this Chryste prophesied long agoe should come to passe And it is euident
biddeth them make ready such a bande of men as might suffise for his purpose He commaundeth also to prepare beastes for Paule to ryde on Furthermore he appoynteth the nyght to carry him in for auoyding of tumulte And giueth them in their hands letters of commendation to Felix the President All which things coulde not be done without great labours and expences But he remembring his office spareth neyther for paynes nor charges to deliuer a prisoner as yet conuict of no crime out of the handes of murtherers The lyke industrie must Christian Magistrates vse in the defence of good men forasmuche as it is playne that they are cheefly ordeyned for that ende But the example of this Ethnicke reproueth both the negligence and iniquitie of a great many persons which had leefer to deliuer an hundred ministers of the worde to be slaughtered than they would take such paines and be at suche costes for their sake Yet let the vnthankfulnesse of this age feare no man from doing his duetie faythfully For although men cease from doing their partes and that there appeareth no helpe in them yet will God neuer fayle of his promise which vseth to take those that worship him out of a thousande daungers and that by meanes vnlooked for and will bring them at length to the inheritaunce of heauen through his sonne Iesus Christ to whom be prayse honour power and glory for euer Amen The Clj. Homelie ANd the Captayne wrote a letter after this maner Claudius Lisias vnto the most mightie Ruler Felix sendeth greeting This man was taken of the Iewes and shoulde haue bene killed of them Then came I with Souldiers and rescued him and perceyued that he was a Romane And when I would haue knowen the cause wherfore they accused him I brought him forth into their Counsell There perceyued I that he was accused of questions of their lawe But was not giltie of any thing worthye of death or of bondes And when it was shewed me howe that the Iewes layde wayte there for him I sent him straight waye to thee and gaue commaundement to his accusers that the thinges which they haue agaynst him they shoulde tell before thee farewell Then the Souldiers as it was commaunded them tooke Paule and brought him by night to Antipatras On the morrowe they lefte the horssemen to goe with him and retourned vnto the Castle which when they came to Caesarea and deliuered the Epistle to the Deputie presented Paule also before him When the Deputie had read the Letter he asked of what countrey hee was And when he vnderstode that he was of Cilicia I will heare thee sayde hee when thine accusers are come And he commaunded him to be kept in Herods Iudgement hall SOme man might thinke the diligence of Luke the Euangelist superfluous which he vseth in declaryng how Paule by meane of the Romane souldiers escaped awaytes that certaine murtherers had layd for hym inculcatyng in hys report therof euery small trifle almost to the tediousnesse of the hearer But where it is euident that he writ by the suggestion of the holye spirite we must thinke nothyng superfluous that is tolde by his aucthoritie For hereby he setteth before our eyes the infallible veritie and trueth of God and the inuincible power which he vseth in defending his people For he defeateth not the enterprise of these wicked murtherers deliuering Paule after anye common and vsuall sorte according to his promyse but he so ordereth all the matter that he bryngeth it about by their helpe of whom the godly hoped for no such thing for that they were enimies of the Christian faith and perhappes of no religion But bicause God is truthe it selfe he can not breake his promise And bycause he holdeth the heartes and myndes of men in his hande it is therefore a most easie matter for him to vse the helpe of his enimyes in bringing to passe that he will haue done Therfore the industrie both of the Captayne and Souldiers must be ascribed to the power of God which is in suche wyse described as a man myght thinke they had coniured aswell to deliuer Paule as the other to kill him The consyderation of all these thynges as we haue oftentymes declared serueth for the confyrmation of our faith Which bicause it must diligently be shored and stayed vp by reason of daylye temptations let vs see howe Paule was brought to Caesarea to the Presidente of Iurye bicause euerye where there are diuers thinges to be founde making for the maintenance and vpholding of our weake fayth In the beginning he putteth the coppie of the Epistle wherein Lisias the Captaine commended Paule vnto Felix This Epistle teacheth vs among other thinges what breuitie our auncestours vsed in matters of waight and importance where now adayes in triftes men vse too many woordes whereof none other cause can be alleadged than for that all fayth and credite is buried in whose steade lying and false counterfeting beareth the swinge This letter consisteth of diuers partes whereof the fyrst is the superscription This conteineth both the name of the Author and also of him to whome it was written and declareth who was Lieutenaunt ouer the Iewes at that time Namely one Felix of whom prophane writers also make muche mention This man they saye was of a bondeman made free by Claudius Caesar and through foolishnesse of the Emperoure aduaunced to suche dignitie that he passed the Citizens and Nobilitie of Rome in honoures Yet kept styll his seruile condicions polluting all places with filthye luste whoredome and murther For Suetonius wryteth that he had bene the husbande of three Queenes whiche he had entyced to marriage partelye through the aucthoritie of Claudius and partely by whoredome and baudrye Drusilla daughter to that Herode whiche was smitten of the Angell as we hearde Chapter .12 he gate from Aniazus Kyng of the people called Amazi by the crafte and conueyaunce of a certayne Magitian of Cyprus He caused Ionathas the hygh Priest when he thought nothing thereof to be cruellye kylled in the Temple by Cutthrotes sent thether of purpose All whiche are tolde to this ende that thou mayst see Paules fortune vppon whome God permitted so wycked a man to haue power but yet defendeth him that he had no hurte done to him by him We are fooles therefore to feare the power or force of menne seeyng God is able to bryng downe the heartes of Lyons and make them to forbeare his people contrarye to theyr nature and vsage Also here appeareth what state that people is in whiche hauynge abused theyr lybertye heretofore haue plucked the wrath of God vppon them Suche it is euident the Iewes haue bene whom God had not onely endued wyth libertye and freedome but also hadde consecrated them to hys owne selfe and amongest all Nations chose theym to be his peculiare people But bycause they woulde not obeye the holye lawes of GOD nor be amended by the admonyshementes of the Prophetes and of Christe
the Iewes whose impudencie sedicious minds he wel knew by many yeres experience Here of learne we a generall doctrine that Magistrates must be diligent in vnderstanding of matters bicause they can not be excused by ignoraunce if it be either grosse or wilfull ignoraunce For why should he who is Gods Uicar Deputie and hath his iudgements committed vnto him be ignorant in any thing Therfore let them remember it is Gods iudgement and marke wel the properties conditions and doings of their people and diligently examine the circumstances of al causes For so it shal come to passe that either they shal not offende through ignorance or else if perhaps they coÌ„mit any errour by being deceiued by others not of slothfulnesse their errour may be excused But would to God they would often thinke of these things which bragging of their glorious titles authoritie giue them selues wholly to filthy idlenes banketting dauncing hunting so that they know better the caues lodging of wild beasts and all instruments of filthy desire than the maners properties and coÌ„ditions of their subiects Furthermore this ought we to obserue before we leaue off this place how God would suffer Felix â–ª a most filthy tyraunt â–ª to bâ—are rule so many yeres ouer his people For this might seme to some men a strange matter But the incurable ingratitude of that people did well deserue the same For where God had set ouer them singular Captayns shepherds they so disdayned them that they would not once voutsafe to heare Christ the eternall sonne of god Therfore they nowe suffer that which God oftentimes had threatned them that he woulde take from them his helpe and giue them suche rulers as should more care for their owne luste and for couetousnesse than for the common weale of the people These things may teache vs what al they haue to looke for which despise either the gift of libertie or godly Magistrates or faythfull Ministers of the worde vnthankfully and wickedly after the maner of the Iewes But let vs proceede on in Paules aunswere and see howe he putteth away the crymes layde vnto his charge Amongst these the firste is that they sayde he was an author of Sedition wherevnto they also ioyne the polluting of the Temple for that they made moste adoo aboute thys matter In refuting of these thinges he is very diligent For first gathering an argument of the tyme he proueth it to be impossible that he shoulde rayse any sedition bycause it was not paste twelue dayes agoe that hee came to Ierusalem From which tyme take the dayes that he lay in pryson and there shall bee but one or two remayning But who coulde bee able within two or three dayes after hys commyng to make an vniuersall sedition in so populous a Citie Agayne I came not sayth he to make any tumult or businesse but to worship and as it shall hereafter follow to succour and releeue the faythful with the almes which was gathered among the Gentiles Therfore it is false that they say touching the polluting of the Temple For I neyther taughte in the Temple nor in the Synagoges nor called any assembly of people togyther Finally they shall neuer be able to proue the thinges they haue layde to my charge Which saying he vttereth with great grauitie for so he accuseth them not onely of lying but also of false witnesse bearing And it is not disagreeing vnto Christian pacience to put away accusations made agaynst vs though it bee with the ignominie of our aduersaries when wee see the truthe more in daunger than our owne estimation But it is much for our learning that Paule so diligently purgeth him of the crime of sedition For heereby Ministers learne that they muste diligently beware that they disquiet no common weales by mouing any sedition bycause there is nothing more daungerous than the same and God is delighted with vnitie and concorde cheefly aboue all things But if the wicked without any faulte of the godly rayse sedition for preaching of the worde or else it rise of vnknowen causes and authors then that saying of Ambrose muste haue place How it is in our power not to rayse vp or moue the people but in Gods power to mitigate and appease them beeing raysed After thys Paule commeth to the obiection of Heresie I confesse sayth he that I worshippe God after that maner and way that they call Heresie But that I should therefore be an Heretyke or a Schismatyke I vtterly deny For I worship the God of my fathers and I beleeue the Scriptures c. Here are diuerse things for vs to obserue First he plainly confesseth the faith wherof he was accused that before an heathen Iudge Therfore it is not meete to separate confession from fayth nor it is not inough for thee to beleeue in thyne heart that is to conceyue in thy minde a certayne opinion but thou must confesse thy fayth in Chryste before men also For Chryste can not away with such worshippers as are ashamed of him as hath many times ben declared Then he comprehendeth his fayth in foure articles in which all other articles are conteyned Fyrst he saith he worshippeth the God of his fathers meaning him which dealt with the fathers and whome they worshipped This is a speciall article of the fayth that wee should be contented with one God and make vnto vs no newe or straunge Gods. He is the true God who in old time traueled with the fathers and promised his sonne in him gaue saluation vnto men Wherby it appereth that neither the Turkes nor Iewes now a dayes are the true worshippers of God bicause they imagine that God is their God without his sonne Secondly he declareth the fourme maner of his worshipping where he saith he beleueth al the things that are written in the Law the Prophets And Christ is the ende of all their writings of whome it is manyfeste that Moyses and the Prophetes bare witnesse Therefore Paule woorshipped God throughe fayth in Chryste where all the Articles of oure faythe concernyng Chryste are comprehended And there is none other kinde of seruice or worship acceptable vnto God forasmuche as God is made at one with vs by him onely And whosoeuer honoreth not the sonne honoreth not the father Also Paules example teacheth vs that God must bee worshipped according to the Scriptures and not after the inuentions and traditions of man bicause we are euery where taught that thereby he is worshipped in vayne See Esai 29. Matth. 15. Thirdly he confesseth the resurrection of the deade which he therefore expresseth by name bycause heerein consisteth all the meane of our saluation as he hath taught in the fiftenth Chapter of his firste to the Corinthians He acknowledgeth a generall resurrection not like a number of madbraynes which draw resurrection to the godly onely For as the godly must receiue a rewarde of their godlynesse in the laste day so must the wicked
witnesse of Christe at Rome also before the Emperoure hee woulde also perfourme his promisses whose counselles seeing no subtilitie of manne is able to preuente it was easie for him to disappointe the enterprise of the Iewes And where he hathe power ouer the hearts of menne also hee nowe planteth suche a will in Festus that hee prouideth rather for Paules commoditie than for the Iewes And afterward when he would haue gratified the Iewes he stoppeth him by an other meane from dooing the same Heere may we take singular consolation considering we see that wicked men and such as daunce after the worldes pipe are subiect vnto the commaundement of God so that he hath full power and aucthoritie both vpon their bodies and minds Why therfore are we afraid of their councels and deuises why feare we their power why put we not our trust rather in God which is able to putte in their hearts new willes or else mightily to binde their handes But lette vs returne vnto the Iewes who according to the Presidentes commaundement goe againe vnto Caesarea and make a greeuous complaint and accusation against Paule in the description whereof Luke is the shorter for that they were for the most part such things as had bene many times before obiected vnto him Heere we haue to consider the Iewes the complainants who first stande round about Paule being brought into the place of iudgement which was a thing contrary to the common order in iudgements euen to dismaye him with their outwarde shewe and with their aucthoritie to moue Festus This done they bring out againe the olde pointes of their former accusation as may appeare by Paules answere But it seemeth they cheefely vrged the crime of sedition as though therby he had committed treason against Caesar. But although they lay many things to his charge they were yet able to proue nothing Paule so pleading his cause that it appeared manifestly to all men that he had offended in nothing either against the law of God either against the Temple and seruice either against Caesar. And what arguments were brought on bothe sides any man may easily gather by the accusations aforesaide Heere may we see what impudencie and boldnesse is in the ennimies of truthe For what could they more impudently haue done than againe to lay to Paules charge without profe or testimonie those things whervnto Paule before had oftentimes answered Yet where they wanted both argumentes and witnesses they compasse Paule about so boldly as if their aucthoritie only ought to haue preuailed in a matter of life death This is the guise of the wicked that they will be satisfied with no kinde of answeres but alwayes recourse to their olde slaunders This we finde true in these dayes where our aduersaries being conuinced with so many arguments yea now with so many yeares experience yet they impudently lay to our charge the crimes of seduction seditiō blasphemie and infinite suche like For why should they be ashamed to lie before men who are not ashamed to speake against God but in Paules answere this is worthy to be obserued that he denieth he hathe any wayes offended against Caesar yet preached he that Christe was God and procured the people vnder the Romaine Empire to take vnto them a new faith which thing Tertullian declareth was vnlawfull for any man to do by the Romaine lawes How can Paule therfore say he offended not against Caesar Heere we must know O brethren that religion is subiect neither to Caesar nor yet to any other Magistrate so that they at their pleasure may decree what they will therin For it belōgeth vnto God and according to his word and appointment it must be ordered And as Christ commaundeth to giue vnto Caesar that thing that belongeth vnto him so wil he haue reserued for God also that that is due vnto him Wherfore he offendeth not against the Magistrate which without purpose of raising any tumult defendeth the true honor of God although the Magistrate forbiddeth the same For when such Magistrates passe their bounds and wil encroche vpon Gods kingdome they are not to be hearde But rather Peters rule muste take place which teacheth vs that God be must be obeyed rather than men Heere hast thou what to answere to those which crye out that we seditiously bring vp many things contrary to the proclamations of Emperours and say that in matters of religion we must simplie obey our Princes Whose saying if it may preuaile then not we only but also all the Prophets and Christ and his Apostles with them shal be condemned who it is euident preached the word of God beat downe superstition and planted true faith contrary to the commaundements of Magistrates and rulers There is no cause therfore why we should regard these slaunders but let vs rather with a cleare conscience holde on in the true faithe and with a pure minde serue our sauioure Iesus Christ To whom be praise honoure power and glory for euer Amen The Clvij Homelie FEstus willing to do the Iewes a pleasure answered Paule and saide wilt thou goe vp to Hierusalem and there be iudged of these things before me Then saide Paule I stande at Caesars iudgement seat where I ought to be iudged To the Iewes haue I no harme done as thou very wel knowest If I haue hurt them or committed any thing worthy of deathe I refuse not to die If none of these things are wherof they accuse me no man may deliuer me to them I appeale vnto Caesar. Then spake Festus with deliberation Thou hast appealed vnto Caesar vnto Caesar shalt thou goe WHere Paule the Apostle speaking of his afflictions vnto the Corinthians saithe he was made a gasing stocke vnto the world and vnto angels and vnto men that same may cheefely be perceiued by the things which chaunced vnto him in his last captiuitie or imprisonment For now had he bene foure times presented in iudgement to pleade for his life First before the people at Ierusalem vpon the staires going vp to the castle secondly before the coūsel of the priests And thirdly before Felix the President After which foloweth this newe arainment before Festus the new President Euery one of them were notable by reason of the great dāgers that fel out in them as we haue seene in their places all which dangers he yet escaped through the help of god These things teach vs what power God suffereth the wicked to haue vpon his elect whom he yet deliuereth with a mightie hand out of all their tribulations bicause of their faith Wherefore we must not be offended if we haue the like happen vnto vs also And this is the chefe vse of this place where we are taught how Paule escaped this new daunger where of the President himselfe was the author bicause no man should thinke that hee was heeretofore deliuered rather by the benefite of men and power of the Presidentes than by the fauor of god Let vs therfore consider eche thing in
be preached by Paul vnto two persons borne of wicked stocke polluted with incest For their great grandfather was Herodes the great which laide wayte for Christ being new borne caused the babes of Bethlehem most cruelly to be murthered Herodes Antipas brother to their graundfather Aristobulus or as some thinke Alexander being him selfe also defamed of incest cōmaunded Iohn the Baptist to be beheaded scoffed at Christ being sent bound vnto him Of their father Agrippa we spake of late who killed Iames cast Peter the Apostle in prison ▪ meaning to haue put him to death also but that he was deliuered by the helpe of an Aungel Agrippa Bernice borne I say of such progenitours as these heare Paule preach the Gospel of saluation Wherby it easily appereth that God is not so wayward nor desirous of reuēge to punish the children for the wickednesse of their fathers but that his grace is stretched out to al men that wil truely repent and turne vnto him See what he sayth hereof himselfe in the eyghtenth Chapter of Ezechiel Wherevnto also is to be referred howe Chryst was peculiarly sent vnto those men whose predecessors beeing many waies vnkind towards God slew the prophets that were sent vnto thē And we see in these dayes that the grace of God and the merite of Chryste is moste curteously offered to meany which haue horribly sinned Therefore they which Sathan hath taught to doubt of Gods fauour and mercy as though our sinnes were greater thā it let them lerne comfort hereby Also let these things serue to instruct vs that we condemne no man rashly bycause of his auncestrie seeing that in the generation of Chryste are numbred diuerse diffamed persons so that no man neede to doubt but Chryste chiefly belongeth vnto sinners But to returne to our purpose let vs see for what occasion Agrippa was so desirous to see and heare Paule This was as it is sayde certayne dayes after his comming which by all likelyhoode were spent in pastime and banquetting For Princes and noble men haue little care of Captiues and prisoners It is to be thought that Festus had cōmuned with Agrippa about Paule supposing to be holpen by his counsell in such a difficulte intricate matter Therefore he beginneth in this wise to declare the whole matter but subtilly and craftely slyly dissēbleth how he would haue gratified the Iewes as we shall see when wee come to the place For his declaration consisteth of three parts wherof we will orderly intreate In the first part he declareth what Paule is what the Iewes requested and what answere he made them He sayth Paule was a captiue lefte in prison by Felix Which thing he allegeth for this cause that Agrippa should not thinke he had caused him to be layde in holde The Iewes sayth he made request vnto me by their Elders Priestes that I should giue sentence of death agaynst him Which thing I would not graunt them For I alleaged vnto thē the maner of the Romanes which was to giue sentēce of death agaynst no man for any mens pleasure but first to vse all kinde of search lawful enquirie so that the accusers shal make informaiton openly and the accused shal haue time place to make his purgation defence Uerily the custome that Festus allegeth is very notable wherby al magistrates are taught that they must do nothing for any mans sake contrary to law and iustice For although humanitie gentlenesse is a thing much commendable yet it becommeth Iudges alwayes to haue a speciall consideration of iustice Which thing both the lawes of God and al nations expressely commaunde Surely Salomon sayth that God hateth him as much that spareth a wicked person as he that slayeth an innocent Pro. 17. But the vntowardnesse of our daies is muche to be bewayled where that that Festus sayth was in vse with the Romanes hath scarse any place among Christians For we see it oftentimes come to passe that the faithful people of Christe for the Popes pleasure are cruelly made out of the way without any hearing of their cause As many magistrates therfore as wil truly discharge their office must see that iudgement procede lawfully and as it ought Aboue al things it is requisite in iudgement that the accusers be present that there be no place for slaunders backbiting which many times bring innocents in much daunger That done let the defendantes also haue place to make their lawful purgation let Iudges thinke that they haue two eares giuen them the one to heare the plaintife the other the defendant But specially let this rule haue place that right and lawe be not transgressed for any mans pleasure For where Iudges be no priuate persons they must know they are bound indifferently to al men alike Furthermore as the equitie of the Romane lawes deserueth to be praised so the impudencie of the Iewish Priestes is vtterly to be detested which durste requeste that thing which an heathen man vnderstoode was neither right nor lawfull But where they which would seeme to be most holy and the very pillers of Gods Churche thus dyd mighte not the Gentiles iustely suspecte their religion But woulde to God wee sawe not the lyke impudencie in the Monkes and Byshoppes at this day which vse to make moste wicked decrees in Princes courtes and abuse the clemencie of kings to establish their tyrannie agaynst the seruaunts of Chryst. In the seconde parte is declared howe Festus handeled thys matter As soone sayth he as they came hyther I gaue them audience strayghte way And by and by I perceyued hee was innocente For they layde none of those things to hys charge that I looked for but brought forth certayne questions belonging to their owne superstition and handled a certayne cause of one Iesus who Paule sayde was risen agayne from death After this sorte speaketh the prophane man moste contemptuously of sincere religion which Paule yet handled bothe diligently and at large as may be gathered by Festus owne saying In him haue we an example of all those which contemne and deride the mysteries of the word of God and specially the resurrection In instructing of whome although we little preuayle no man muste be offended considering that Festus had so little regarde of those things which Paule moste grauely declared Yet Iudges haue an other thing to obserue in this heathen person namely to heare causes without delay considering that by vniust dilatories from day to day many men are circumuented which bicause they are not able to be at such charges are vnable to prosecute follow their right Principally let vs obserue how Paules innocencie is confirmed by many testimonies For first we had Lysias the capten a witnesse therof After that Felix Now Festus And within a litle while after we shal haue Agrippa to make one with them And although the wicked priests go on in their accusatiō yet they confirme Paules innocencie the more for that they are
able to proue none of those things they lay to his charge The lyke case were the other Apostles in as we haue oftentimes seene So the Euangelistes declare that Pylate and Herode beare witnesse of Christes innocencie Thys maketh for the commendation dignitie of the christian faith doctrine Which who so now a dayes slaundreth openly bewray them selues to be worse than the Gentiles It appereth also by this place what a miserable state the Iewes were in at this time seeing a despiser of all religion had the greatest authoritie among them and they constrayned to pleade their matters of religion before him And this they may thanke the wicked priests their own wicked ingratitude of which denied Christ to be their king and sauiour before Pylate The like state are a great many in nowe a days vnder the tyrannie of the Turkes by whose exaÌ„ple except we repent in time it is to be feared that all they that now a dayes disdayne to heare the worde of God and refuse the iudgement of the holy ghost touching fayth and religion wâ—ll one day suffer the like Finally he declareth why he kept him beeing innocent in prison Namely bicause he had appealed vnto Caesar. But here he craftily dissembleth his own wickednesse which yet he can not otherwise do but by bewraying himself while he confesseth playnly that he draue the innocent to such an exigent that he must needes appeale vnto Caesar. For he had not purposed to gratifie the Iewes to Paules hinderaunce and preiudice â–ª he would neuer haue appealed vnto Caesar. But this is a common trick among great men magistrates craftily to cloke their own faults then to make men beleeue they greatly fauour iustice when they most transgresse the bounds limits of the same Furthermore by this occasion it came to passe that Agrippa was desirous to heare to see Paule which thing was the occasion of a notable sermon which Luke setteth forth in the chapter folowing Thus we may see that through the prouidence of God those things aduaunce his kingdome which we least thought of Why therfore do we trouble vexe our selues about our owne deuises Why do we not rather euery one cast all our care vpon God do our duety For so should it come to passe that we should euery where haue occasion to serue God and in al our dangers and distresses should haue Iesus Christ to be our protectour and defender to whom be prayse honour power and glorie for euer Amen The Clix Homelie ANd on the morrow when Agrippa was come and Bernice with great pompe and were entered into the Councell house with the Captaynes and chiefe men of the Citie at Festus commaundement was Paule brought foorth And Festus sayde king Agrippa and all yee men which are here present with vs ye see this man about whom all the multitude of the Iewes haue intreated me both at Hierusalem and also heere crying that he ought not to lyue any longer Yet founde I nothing worthy of death that he had committed Neuerthelesse seeing that he hath appealed to Caesar I haue determined to sende him Of whome I haue no certayne thing to write vnto my Lorde Wherfore I haue brought him vnto you and specially vnto thee O king Agrippa that after examination hadde I might haue somewhat to wryte For mee thinketh it vnreasonable for to sende a prysoner and not to shewe the causes which are layd agaynst him ALthough God haue giuen vnto man nothing more excellente and commodious than the worde of the Gospell wherein he offereth vs the incomparable treasures of hys grace and the right way vnto saluation yet such is the vntowardnesse of this miserable worlde that it hateth enuieth nothing so muche as the same word Which thing is the cause that the ministers therof are many times so greeuously molested and afflicted and become as it were certayne gasing stockes vnto all the world But bicause we vpon whoÌ„ the endes of the world are come should not be offended at these things forasmuch as it is euident that the world should exercise great crueltie vnder Antichrist their captayne God therfore would haue vs instructed partly by prophesies and partly by examples wherby we might learne that no new or strange thing hapneth vnto vs but that the Ministers of his word haue in al ages bene so vsed in this world And yet that his worde could neuer be extinguished through any attempts of his enimies for it endureth for euer and at al times bringeth foorth condigne fruites as the Scriptures euery where declare Many examples we haue hereof and among them this one is notable that Luke setteth foorth in Paule the Apostle For although he liued in bondes and was constrayned to appeale vnto Caesar both by reason of the iniquitie of his enimies and the vnrighteousnesse of the President yet before king Agrippa before the Captaynes before the chiefe men of Caesarea and the whole nobilitie of that couÌ„trey he so handleth Christes cause that he both proueth his innocencie in the hearing of them al and leaueth in their minds certaine euident pricks stings of the worde of god But it shall be good to consider euery thing in order as it is declared The Euangelist beginneth his narration with Paules hearers among whom are first numbred Agrippa Bernice his sister who sayth he came into the auditorie with all kinde of princely pompe and ostentation After them come the captaines of the souldiours other loâ—ds of the court and as many as were of authoritie in the citie whoÌ„ Festus thoght good to haue there present to this ende that howsoeuer the matter fel out he might the easilier auoyde the enuy of the Iewes Aboue al things we haue to consider Agrippa who as we sayd before was desirous to heare Paul. For this desire proceeded more of a certayne vayne curiositie of minde than of any loue vnto the truthe or saluation In so muche that he resembleth Herodes Antipas brother to his graundfather which also was desirous to see Chryst but for none other cause saue for that he heard his miracles praysed of so many a profe wherof he giueth vs in that he coÌ„meth to Paules sermoÌ„ not like a disciple or lerner nor laieth aside none of his princely pompe but bringeth all his courtlinesse with him for a shew into y preching place By this exaÌ„ple we learne what affection this world beareth to the word of god Surely either it hateth it or at least contemneth it euen of nature as which would not haue his workes reproued by the light therof and vseth to preferre earthly things before heauenly Yet in the meane season it coÌ„meth to passe many times that some come to heare it thoughe not led with the desire of saluation yet with the affections of the fleshe that is to say with curiositie or with hope of some gaine or of hatred to Popishe doctrine or bicause they would not be thought to be vngodly or
ennimies vnto religion But bicause suche come not as learners but as iudges and comptrollers and bring with them the opinions they haue conceiued before it cannot be that the gospel doth any thing profite them the ende whereof Paule saith is to captiuate all the wisedome of the flesh and to bring it in obedience to the faith Therfore we must bring with vs humble and lowly mindes and desirous to learne if wee will receiue any profite thereby See Luke 8. Againe we are taught by this Example what to iudge of them which come to Sermons and Churches in pompous attire and araye These are like vnto Agrippa and Bernice and giue no litle offence For first it is a great token of lightnesse in them that they remember not howe they are but mire and clay and that the beginning of apparell proceeded first of sinne so that it were more meete for vs to humble our selues in them than to shew any pride therin Another occasion of offence there is in that we be the aucthors that other folishly imitate vs or else conceiue wanton imaginations or else minister occasion to the porer sort to be impacient and to murmure againste god Therefore we incurre that horrible sentence of God which pronounceth that terrible woe against suche as giue other occasion of offence Furthermore it is a token of a certaine beastly dulnesse and of a minde too too vntowarde to shewe pride in the sight of God where we ought to shewe moste lowlinesse For who would not say he were out of his wittes which should come before a Prince to aske pardon of his trespasse in proud apparell and with sturdie and lofty countenance And yet we come vnto the Church to aske forgiuenesse of our sinnes and to heare the woorde of saluation in all insolent and proude manner Uerily Christ forbiddeth vs to be carefull for nedefull apparell With what face therefore can we make garments of suche sundry sortes deuises to set out our pride See what Esay saith in his third Chapiter at large touching this offence But let vs consider Paule which at Festus commaundement is brought forthe bounde in chaines as appeareth by his owne saying yet not as a guiltie person before iudges but as a teacher and preacher Heere in this sight or shew appeareth the wonderfull counsel of God where an assembly of most honorable personages glittering in golde purple and scarlate abide the comming of Paule looking like a prisoner pale and wanne and dragging his chaine after him in his hande Yea God offereth vnto him being thus in bandes a singular occasion to behaue himselfe boldly in the quarell of his name Whereby it appeareth howe the wicked can nothing preuaile with their enterprises and deuises For what other thing went the Iewes about hitherto but to take from Paule all occasion of preaching and so to extinguishe all his doctrine But they so little preuaile heereby that rather by their meane he is brought before a great and honorable assembly before whome otherwise he shuld neuer haue had opportunitie to haue preached Let these things serue to comfort vs among the terrors of this world For why should we henceforth feare the world seeing God is of as great power in these dayes to defend his people and to promote his word Chefely we haue in this place to cōsider Paul which as the sequele declareth was bolde and couragious of minde for he was not dismaide at the sight of the king the nobilitie But he declareth his matter so stoutly that though he were in bands yet he put his auditors in no litle feare and greatly moued the king in his minde The like thing we saw hapned before in Felix These things teach vs that Gods word can not be bound although his ministers be in prison and in bandes For the aucthoritie or effect therof dependeth not vpon man For the spirit of god bloweth wher it wil and is not subiect to the vaine pleasure of man We are taught also what we haue to do in like case Let vs boldly defend Christes cause not passe a strawe for the aucthoritie and tiranny of this world For the cause we haue in hand is iust and good and vpon it dependeth all our saluation And it is not our cause but Gods who can easily defend the same And it is not we that hādle it but the spirit of God which worketh and speaketh in vs according to the promisse of Christ. Who therfore wil withstand the spirit of God Who will thinke to preuaile against it Or who being comforted and holpen therby wil let him selfe be ouercome of cowardly feare Last of all Festus setteth Paule before Agrippa the residue of his hearers and repeateth in few words his cause and the end of this present accusation For this saith he is he whom all the Iewes required to haue put to death which yet in his iudgement had committed nothing worthy of death Howbeit bicause he had appealed vnto Caesar he desired that they wold diligently heare him weigh euery thing that he might haue some mater of certaintie to wryte to Caesar of him After this sort the Romane President causeth Paule to be diligently heard which thing was not don without the prouidence of god In the meane season we haue a new testimony of Paules innocency which it behoued many times thus to be defended bicause God forsaw that in all ages his doctrine shuld haue greuous enimies Here apeareth also the incurable malice of the Iewes which ceased not to require an innocēt to be put to death For thus they folow their forfathers at the hard heeles who as we read with like impudēcy required the death of Christ the sonne of god Pilate being much against it Therfore they are vtterly ouerthrowne by the iust iudgement of God made a common exāple vnto al men as Christ many times prophesied shuld happen vnto them Moreouer we haue to consider Festu◠saying which thinketh it a point of absurditie to send a prisoner and not to declare wherof he is accused wherfore he was put in prison These things teache vs that we must so deale with prisoners that we may haue ful perfit certificate of all things For we must not deale rashly in matters of life death Seing that an hethen man vnderstode thus much what shall it become those magistrates to do which professe the name and word of Christ And with what moderation of minde becommeth it vs to entreat al captiues seing we know that whatsoeuer benefite or harm we do them the same we do vnto Christ himself But wold to God our aduersaries in these dais wold vse this equitie towards the seruantes of Christ who thinke it but a sport to vse all kinde of vncurtesie towards vs without any cause Howbeit let these things nothing offend vs seing we know that Christ also was most vncurteously delt with For why should the disciples or schollers thinke to bee in better case than their
Scriptures let them boldely bring foorth that no man be able to accuse them of falshood or forgery Howbeit it might haue seemed to Paule a greeuous thing to be appoynted to such an office as he knew euen by those things onely which a little â—eâ—ore he went about was subiect to infinite dangers Therfore the Lord mixeth therewith a consolation very commodious and in season wherein he promiseth to deliuer him out of the hands of the Iewes and Gentiles Thus by the way as though he had bene dooing of an other thing he declareth that he was sent also vnto the Gentiles to bring them lykewise into the societie and felowship of the Churche In the meane season this place teacheth vs that the Ministers must looke for hatred persecutions and all kindes of aduersitie in this world For except this were their state and condition it should not neede so often to confirme them neither with the consolations nor promises of Chryst. These promises must diligently be considered for by them we are taught howe Chryste neuer forsaketh his people in their tribulations And yet muste they not so be vnderstanded as though he would deliuer them from all kinds of aduersitie and set them in safetie or so preserue them that they shall not perishe in body For we reade that Paule at the last was beheaded by Nero and the other Apostles also were cruelly put to death But it is sayde that the Lorde deliuereth vs when in this present worlde he assisteth vs with his spirite giuing vs constancie of mynde commoditie of dooing and finally a mouthe and wisedome agaynst the which our enimies are not able to resiste with any probabilitie of reason Agayne when he shoreth vs vppe with consolations in the middle of our afflictions and translateth vs out of the prison of thys body into the possession of hys kingdome and preserueth our memorie and good name to remayne to posteritie After this sorte we knowe he delyuered the holy Martyres whose remembraunce florisheth at this day euen among the enimies of the fayth Which promises seeing they are both generall and alwayes true there is no cause why we should suffer our selues to bee feared or ouercome with any attemptes of this worlde For who shall separate vs from the loue of god c. Reade the place Rom. 8. To conclude he addeth the ende of all these thinges which is that through the ministerie of Paule the eyes of the blinde should bee opened that they beeing illuminated might conuert from darkenesse vnto lyght and beeing deliuered from the power of Sathan might be reconciled vnto God in whom they may receiue remission of their sinnes and inheritance of the king dome of heauen through fayth with all those whom God hath chosen vnto him selfe These things conteyne in them the duetie of Ministers of the worde and the true vse of the Gospell For this cause that thing is attributed vnto the Ministers which is properly the worke of God only as is declared at large Therfore through the Gospel mens eies are opened that they may see God and the way of saluation By the Gospell men are conuerted from darknesse vnto light so that hencefoorth they which were occupied in the works of darknesse might do the dedes of the light For the christian Philosophie consisteth not in vayne speculations but in practise which extendeth it selfe through all partes of a mans lyfe Agayne by the gospel men are brought out of the power of Sathan vnto God to obey him to serue him Finally the gospel offreth vnto vs the forgiuenesse of sins the inheritaÌ„ce of the kingdome of heuen And we may not thinke that these things stand in vayne sound of words but forasmuch as christ which is the only author of these things is preched through the gospel they are truely attributed to the preaching of the gospel bicause the same gospel is not in vaine but effectuous Therfore the preching of the gospel containeth in it the cheefest and only treasure of our saluation And the ministers therof ought to haue this only end before their eyes to bring men to be partakers of these things and not to leade them about as it were in a vaine maze and stagelike pompe of preaching Furthermore we haue heerein comprehended the whole order and manner of our saluation For where these things are giuen vnto vs of God it is euident that we want them of nature Therefore of nature we be blinde to perceiue any godlynesse and by our naturall corruption we deserue to waile and mourne vnder the tirannie of Sathan But by the goodnesse of God it commeth to passe that we be illuminated by Christ and be translated from the power of death and darknesse into his kingdome For we being sanctified and iustified by his merite enter into the kingdome of eternall life And all these things as we said ere while God offreth vnto vs to be receiued by faith through the gospell by the which faith the scripture teach that we be purified and made righteous bicause by it only power is giuen to vs to imbrace Christ and to receiue this goodnesse These things might be declared more at large with their dueties whome Christ hathe taken into the kingdome of his father But bicause we haue oftentimes spoken therof it shall be sufficient to shewe as it were with the finger the cheefe poyntes of euery thing In the meane season we haue heere to bewaile the vnkinde and vnhappy blindnesse of the worlde which contemning so plaine a way of saluation turne them to the most intricate Laberinthes and pitfals of eternall damnation It is our partes to shewe our selues thankfull vnto God and with constant faith to holde fast the only author of these goodnesses which is our Lord and sauioure Iesus Christ to whom be praise honor power and glory for euer Amen The Clxiiij Homelie WHerfore O king Agrippa I was not disobedient to the heauenly vision but shewed first vnto them of Damascus and at Ierusalem and throughout all the costes of Iewrie then to the Gentiles that they shuld repent and turne to God and do such works as become them that repent For this cause the Iewes caught me in the Temple and went about to kill me Seing therfore that I haue obtained helpe of God I continue vnto this day witnessing bothe to small and to great saying none other things than those which the Prophetes and Moses did say shoulde come that Christe should suffer and that he should be the first that should rise from death and should shew light vnto the people and to the Gentiles PAVLE diligently reporteth the Historie of his conuersion before Agrippa bicause thereby hee was able manifestly to proue that he became a Christian man of no light heade ne yet preached the gospell vnto the Gentiles of any rashe enterprise but that God was the aucthoure of all the things which he had hitherto done who conuerted him when he was of a farre other minde
and commaunded him to preach the gospel vnto the Gentiles also And after these things thus premised he declareth what he did more ouer and what happened vnto him and thereof taketh an occasion to preache to those that were present Firste hee confesseth plainely the obedience which hee shewed vnto the heauenly vision which thing is diligently to bee noted For if wee compare the commaundement of God with the precepte that Paule receyued of the Priestes wee shall perceiue they differed very muche one from an other For the Priestes sent him to Damascus with publique commission and aucthoritie to bring those faithfull of Christe that were there to bâ—e putte in bandes and prisonne But God commaunded him not onely to cease of from his doing but also to preache the Gospell Heere therfore he saithe he obeyed the calling of God and that speedely and without all delay and he is not ashamed to confesse the same before those with whome hee knewe the Priestes were of more aucthoritie than hee was Therefore hee teacheth vs by his Example that wee must obay God more than man and that wee muste make no delay nor putting of assoone as we be certaine what his will is This rule who so euer foloweth they dispatch them selfe at once from great anxietie and care and cannot doe amisse Also wee haue to consider the manner of this obedience which wee may perceiue by the things which Paule saithe hee did For he did those things which God commaunded him to doe and euen as hee commaunded him to doe them preaching the Gospell bothe to the Iewes and to the Gentiles Therefore that is a true obedience when wee accomplishe the commaundement of the Lorde without all exception There are also which obey the Lorde but yet but in parte onely and as farre foorthe as seemeth for their owne commoditie whereof the Scripture giueth vs Examples in the first of Saule and Samuel the thirtienth and fiftienth But God is of a farre other minde which forbiddeth vs to turne from his woorde either to the right hande or to the lefte either to put any thing to it or to take any thing from it Therefore Paule did very well to take in hand the businesse appoynted him of God without any further deliberation to fulfil that that he was commaunded according to the rule of Gods iniunction Furthermore while hee declareth what hee did hee teacheth also what wee ought to preache in the gospell and in what order to set it forthe Firste we muste laboure to bring men to repentaunce forasmuche as it is manifest that we be all sinners and subiect to the wrath of god Herewith we reade that the Baptiste begun and Christe after him who taught his Apostles to begin with the same Whereby it appeareth that they are but slender Gospellers in these dayes that woulde haue this principle or beginning omitted Moreouer â–ª the manner of true repentaunce is expressed which is to tourne vnto god For as wee in tourning from God doe greeuously sinne and perishe so bothe our repentaunce and saluation consisteth cheefely in this that we muste tourne to God againe and so be reconciled vnto him This muste bee done by the meane of Christe onely who bothe woorketh true repentaunce in vs by his spirite and reconcileth vs vnto hys Father hauing cancelled and blotted out the hand writing of sinne and of the lawe which was againste vs. Wherefore Peter in an other place saith he was sent of God to giue Israelâ— repentance and forgiuenesse of sinnes Where the erroure of those men is confuted which preach repentance without Christ and send men to their owne workes and merites The thirde pointe of Paules doctrine is that men should worke worthy frutes of repentance which it appeareth Iohn also required with great sâ—ueritie and all the scriptures euery where will and commaund the same For where God wil haue vs to be no hypocrites nor dissemblers but challengeth vs wholely to himselfe it is very requisite that we should proue our selues to be truely conuerted vnto god both in our workes and all other conuersation of our life This shall we doe if we lay away our former naughtie desires and lead a newe kinde of life agreeable vnto the lawes of God touching the which newnesse of life we reade very muche euery where in the Epistles of Paule For heereby we be taught that good works must not be taken for merites but are required as dueties prescribed and due vnto God forasmuche as we are neuer able to performe them vnlesse we be regenerated of the spirite and merite of Christ and be first conuerted vnto God. And although we do what so euer things we are bounde to doe yet be we vnprofitable seruauntes as Christ himselfe teacheth Thus in three pointes Paule comprehendeth the whole gospell and sheweth howe he preached it in the same order Nowe in this that foloweth he declareth what happened vnto him while he walked in this vocation to the ende he would easily proue to euery man howe vniustly the Iewes delt with him For this cause truely saith he for that I endeuored my selfe to be obedient vnto God the Iewes tooke me and would haue killed me in the very Temple and had done it also but that I was deliuered through the present helpe of god He mentioneth the Temple and the daÌ„ger of death he was in to declare that they were led rather of blinde affection than moued with any iust cause seeing that neither the holinesse of the Temple nor publike lawe and equitie coulde restraine them from such irefull proceeding This place teacheth vs that the obedience which the godly owe vnto God is the cheefe cause of persecutions For bothe the Prophets and the Apostles were hated of the worlde for none other causes but for that they laboured to bring men vnto God by preaching the word of god And now a dayes the seruaunts of Christ are in daunger of persecuting for this cause onely for that they put their trust onely in God through Christ worship him only feare him only and serue him only as he commaundeth But the hainousnesse of this matter is the greater for that they which laboure priuately and publikely to haue al men saued are so euill requiâ—ed In the meane season let this comfort vs that we heare Paule was aided by God and deliuered out of the handes of moste wicked cut throtes For this is a general rule we haue promises euery where which teache vs that God deliuereth his people out of temptations and suffereth them not to be tried aboue their strengthes Howbeit after Paule had sufficiently proued that he was guiltlesse and was cast in prisone without desert then hee turneth him to Agrippa the king and to the other heaters and with great boldnesse beginneth his oration And bicause it might seeme a maruell to any man howe he was so constant in doing his office seeing he had so oftentimes before bene in aduersitie and
hir go and draue with the weather But we were caryed into an Isle which is named Clauda and had muche worke to come by a bote which they tooke vp and vsed helpe and made fast the shippe fearing least they should fall into the Syrtes and so they let downe a vessell and were caryed The next day when we were tossed with an exceeding Tempest they lightned the ship and the thirde day we cast out with our owne hande the takeling of the Shippe When at the laste neither the sunne nor starres appeared no small tempest lay vpon vs All hope that we should escape was then taken away THat that came to passe vnto the sonne of God our sauiour Iesus Chryst while he liued on the earth to be enured and exercised with diuerse and dayly afflictions the same Paule both by his example in this place and by expresse wordes in other places teacheth vs to remayne for all them which shall followe his steppes For he that had nowe two whole yeres suffered to lye in bonds and to feele the greefes of imprisonment and had tryed day from day the fresh awayts and trecheries of enimies is nowe committed to a most fierce element to try the daungerous tempestes of the sea and at length to proue the misfortunes of vnhappie shipwracke For it was declared in the Homelie afore going howe he came out of Syria vnto the Isle of Candy by contrary windes and very daungerous sayling But yet followeth a description of a farre greater daunger which at length we shall heare ended with shipwracke the order and going forwarde whereof Luke hath reported very truely and diligently bycause in this narration which at the firste sighte seemeth bare and barren there fall out diuerse things which serue both for our learning and comforte Amongest the which this is worthy first to be noted that God admonisheth bothe the souldiours and Mariners in tyme of the eminent daunger For where they had layne at anker a long whyle in the fayre Hauen neare vnto Lasâ—a and winter nowe drewe on The Iewes faste beeing nowe ouerpaste which was vsed to bee kepte in the seuenth moneth which with vs falleth out betweene September and October Paule diligently exhorteth them to putte off their vowe tyll an other tyme Whiche thing it is euident that hee dyd not without the Reuelation of the holy Ghoste bycause he playnely foresheweth the daungers that afterwarde followed And heere wee haue chiefly to consider howe God neuer forâ—aketh those that are his For where he woulde haue all men to be saued he warneth them of dangers in time that they may take heede to themselues and deuise some meanes howe to escape and he attempereth his warnings in diuerse sortes For sometimes he warneth vs by his Prophetes and preachers of his worde which is his most common way vsage and one of the chiefest tokens of his good will towards vs touching the which thing see Amos the Prophet in his third chapter Sometimes he reuealeth vnto vs priuately by our friends and acquayntaunce in what daunger we be He hath also his tokens of diuerse sortes which declare his wrath towards sinners Furthermore he nippeth vs somtime by the eare with the secret inspiration of his spirite and with our owne conscience And we reade that some haue ben admonished by the ministerie of Angels all which things are so common vsuall that we nede not declare them by any examples Let vs learne at the least wise to acknowledge the goodnesse of god and not to contemne faithful wholsome admonitions least we be the authors of our owne destruction For this is the ende of the froward and disobedient as the examples of these men also shal afterward declare But before we entreat therof we haue somthings to say of Paule For we heard before howe he was tolde by the heauenly Oracle that he should go vnto Rome which thing it is playne he firmely beleeued Yet he abused not the Oracle to put him selfe in daunger without cause and so to tempte god But rather beeing admonished of the daunger by a newe reuelation he beleeueth it and lykewise admonisheth other to haue a regarde vnto them selues Whereby it appeareth that the doctrine of fayth and prouidence of God maketh not men to bee rashe and tempters of god For euen as Chryst requireth wisedome in those that be his so when soeuer God offereth vs any lawfull and due meanes of escape it is certayne he would not haue vs to put our selues in daunger Therefore it becommeth vs to vse these meanes of auoydaunce with feare and godlynesse Furthermore Paules wholsome counsayle is not accepted but to the greate hynderaunce and losse of them all is contemned Where it behoueth vs to consider the proceeding of all the matter that wee may learne thereby howe it commeth to passe that a greate many despyse wholsome counsayle and procure their owne losse and sometymes destruction The firste cause alleaged in this place is for that the Centurion thought good to beleeue the gouernour and maister of the shippe rather than Paule And in so doing if a man woulde consider the reason of the fleshe he seemeth it dyd very wisely yet he erreth and that fowely bycause he esteemeth and regardeth the counsayle not according to the cause but after the authoritie of men otherwyse he woulde easily haue perceyued that it was not without a cause that Paule sayde it was ieopardous sayling considering the wynter drewe on And this is a very common errour specially if God giue counsayle by the Ministers of hys worde For to giue eare vnto them it seemeth to many men not onely a greeuous but also a very haynous offence And there are nowe a dayes euery where Achabes and Sedechiases whiche disdayne to heare the Micheases and Ieremyes and thinke they them selues can giue beste counsayle or else take vnto them other counsellers whiche they thynke are more agreable wyth their humours and conditions Heereby moste tymes it commeth to passe that in daungers of warre wee flee vnto barbarous Nations and blouddy Souldioures to leagues of Princes and to Fortresses and Holdes in sycknesses to Phisitions onely in neede and pouertie vnto vnlawefull artes and wee geue eare vnto them which wee suppose haue had good successe heeretofore in lyke enterprises After thys sorte menne are wrapped in many euilles and incumberaunces whiche they myghte easily eschue if they woulde admitte the worde of GOD onely and the aduises and counsayles taken out thereof The other cause why they despised Paules counsayle was for that the Rode or Hauen seemed not to them commodious inoughe to Wynter in For thys cause they drewe vppe their Ankers meaning to seeke some more commodious harbour The same thing sloppeth vppe the way vnto many wholesome counsayles bycause wee bee not contente wyth presente commodities but seeke others in our iudgemente better For thus it commeth to passe that whyle wee followe the insaciable and blinde affections of the fleshe wee entangle our selues
necessitie vrge vs we nede be carefull neither for time nor place Howbeit when we enioy peace and haue Christian magistrates then we must haue a regard vnto order which requireth bothe time and place Therefore the examples of the primitiue Churche doe nothing defende the furious clamoures of the Anabaptistes bicause necessitie in times passed compelled them in their assemblies to doe diuers things contrary to our vsage Secondly heere is declared the argumente of Paules sermon with the order of teaching that he vsed For he expounded the kingdome of God testifying and preaching vnto them Iesus Christe But by the kingdome of God we haue oftentimes said the Gospell is vnderstanded And hereof Paule coulde not very well intreate but he muste also confute the erroure of the Iewes which of the Prophesies wrongfully vnderstoode dreamed that the kingdome of their Messias should be worldly Wherfore they were to be taught that that kingdom was spiritual the beginning wherof in this world is the whole regeneration of man the newnesse of life the marke end therof eternal felicitie which is prepared for vs in heauen And bicause the Iewes knewe not the aucthor of this kingdome he did teache them that Iesus Christe was hee vnto whome according to the office of an Apostle he beareth witnesse plainely and also exhorted all men to receiue him Let vs heere obserue how the doctrine of the gospell is called the kingdome of God verely of the ende and effecte thereof For it offreth vnto vs bothe the kingdome of God and true felicitie and bringeth vs vnder the rule and gouernaunce of God while it subdueth all our reason and vnderstanding vnder the obedience of faithe Heere as many as glory in the name of the Gospell are warned of their duetie Let them remember that the kingdome of God is preached therein and therefore lette them haue a care that God may raigne in them that the kingdome of the Deuill may bee abolished which we knowe Christe came in the fleshe to destroy Againe the Ministers are admonished of the true trade and way of Preaching the Gospell vnto the which these three things are necessary First they muste declare and open the mysteries of this kingdome that the simpler sorte bee not seduced by false imaginations Then they muste beare witnesse of Iesus Christe that all men may vnderstand howe hee is the aucthoure of this kingdome and of true felicitie Finally they muste instantly exhorte and persuade men that they despise not the saluation offered in Christe Thirdly is declared the fountaine whence this doctrine springeth For Paule reasoneth of Christe oute of the lawe of Moses and the Prophetes prouing that in him were performed whatsoeuer things they foreshewed of the promised sauioure of mankinde Thus he folowed the example of Christ himselfe which vsed many times to bring testimonies out of them This place teacheth vs that no inuentions of man but the worde of God comprehended in the scriptures must be preached in the church For wher the church is the housholde of God it is not meete that any other woorde should be heard therein but the good mannes of the house Which is the cause that all the Prophets and the Apostles are bounde vnto this commaundement as wee haue elsewhere declared Therefore they are not a little to be blamed who either teache other Doctrine themselues or else heare and followe other seeing this is the true marke of the Churche to heare the voice of hir husbande onely See Psal. 45. Iohn 10. Moreouer let vs marke the consent bothe of the Olde and Newe testament least wee say as some brainsicke persons doe that the same belongeth nothing vnto vs and yet they bothe teache one selfe same Christe and one selfe same way of saluation and wee knowe nothing was fulfilled in the newe Testament but the same was promised in the olde Whereby it also appeareth that the faithe of Christe is of moste antiquitie and is the onely way and meane whereby all the electe from the beginning of the worlde haue beene saued But bicause wee haue oftentimes otherwheres intreated heereof it may suffise for this time to haue breefely poynted to these things as it were with the finger Fourthly Luke declareth howe long Paule preached Euen from the mornyng vntill the euening Whereuppon wee maye gather that they also disputed and that Paule aunsweared theyr argumentes For it is not lyke that they which were as yet vtterlye ignorant of Chryst woulde haue hearde Paule wyth suche pacyence but that they woulde sometime haue interrupted him in his saying In the meane season heere is expressed an ardent desire bothe in Paule and in the hearers whereof we had a like example before in the twentith chapter This reproueth the slothfulnesse of our dayes wherwith both diuerse Ministers of the word and hearers also are sicke and accrased who thinke all labour and time to muche that is spent at the sermons But one day shall come that hunger of the worde wherof we reade in the Prophet c. Fifthly the effect of so earnest and diligent a sermon is described For some beleeue and some beleeue not Yea a great disputation or contention riseth amongst them Here we see what case the gospel is in in this world For where Chryst is set vp as a marke or signe to be spoken agaynst it can not be that all men can receiue the Gospell with vniforme consent Let no man therefore be offended with the paucitie or fewnesse of beleeuers nor with the ranke croppe of controuersies in these dayes seeing we heare that in tymes passed when the sonne of God him selfe and the Apostles preached there were fewe that beleeued Let this also serue to comforte ministers when they see they haue little or nothing profited by their preaching For then let them call to their minds that saying of Chryste If they haue kept my worde they will keepe yours also But Paule seuerely rebuketh their stubbornesse and threatneth them with the horrible iudgement of God. For Chryste by his owne example teacheth vs to deale so with those whom the milde and holeseme preaching of the Gospell can not moue who many times rang in the eares of the Scribes and Phariseis greeuous manaces and that horrible wo. So Paule likewise bicause he would not seeme to yeelde in any thing to the affection of the fleshe alleageth a Propheticall oracle out of the vj. of Esai declaring that it was no rare or newe matter that they so stoutly resisted the Gospell For their fathers in times paste had done the lyke and God had fortolde that in the latter days when the kingdome of Chryst should be reuealed men should do the lyke also Thus he confirmeth those that were weake in the fayth whom the multitude and authoritie of the gainsayers might haue hindred and offended And herewith also he feareth other in that he sayth God had long agone ordeyned a punishement for them This place of Esai is very
notable and is the oftenest cyted and alleaged of any other in the new Testament For all the Euangelists make mention heereof Mathew in the thirtenth Marke in the fourth Luke in the eyght and Iohn in the twelfth Chapiters And Paule repeateth the same in the tenth Chapiter to the Romanes Therfore we muste not thinke the consideration thereof superstuous For it conteyneth in it three thynges greatly belonging to vs also Fyrst the sinne of the Iewes is described in that they wittingly and willingly are blinde and despise the knowen light of the truthe like vnto men that hauing their perfecte sighte and hearing make yet as if they were blinde and deafe And that these were such the Gospell in many places teacheth vs Would to God these onely in times paste had bene suche and that we had not euery where the lyke in our dayes also who beeing conuinced euen by the testimonie of their conscience fayne yet as though they could not vnderstande the mysterie of the fayth Yet here appeareth the brightnesse of Goddes woorde which is so greate that it mightily pierceth both the eyes and eares of men For that worde which God hath set oute vnto vs as a Candle is not darke and obscure Therefore all the darkenesse is of man a grosse and wilfull darkenesse as the thinges following declare Secondly the Prophet describeth the cause of this euill namely an hart waxed grosse So calleth he the mynd which is indurate or hardned with naughtie affections so that it can be moued with no admonitions or exhortations of men All suche dooings as thys Chryste expresseth in the Parable of a mariage and Gestes bydden to the mariage wherein some hadde maryed a wyfe some hadde bought Oxen some other farmes whereabout they beeing occupied refused to come vnto the mariage Heereby are vnderstanded suche men as beeing addicted to the flesh and to earthly thinges neglecte and despise thinges heauenly Such e it appeareth the chiefe of the Iewes were who had a greater regarde to their honour and aduauntage than vnto Chryst and the kingdome of heauen and nowe a dayes there can scarse bee shewed any other cause of the Gospelles contempte than for that menne studie euery where to heape vp ryches and to fulfyll the pleasures of the fleshe so that they hadde rather lacke Chryste than forsake these their desires Thus it appeareth that all they which perishe in their incredulitie are inexcusable For The lyghte is come into the worlde and menne haue loued darkenesse more than it c. And Paule sayth that a tyme should come when menne shoulde not suffer the doctrine of truthe but shoulde gette them selues false teachers whiche shoulde speake thinges agreable to their fantasie and affections It is euidente that this also hathe bene these many yeres fulfylled according to the Letter and at thys day is so fulfylled that a man shall fynde a greate many whiche shall confesse that in the Gospell is taughte the true doctrine of Fayth and Religion and yet wyll preferre the Popishe Religion before it both bicause it betteâ— lyketh the fleshe and also for that it is more acceptable to the worlde To speake nothing in the meane season of them which openly and with great clamour testifie that they will neither heare nor suffer those that shall teach better or holesomer doctrine Howebeit the Prophete pronounceth the punishement that these men deserue which is bothe manyfolde and horrible For firste they are not conuerted that they may be healed Therefore all hope of saluation is taken from them For where there is none other way of saluation than to turne vnto God and to be at one with him it can not be but that all they that disdayne the worde of God wherby they are called vnto this holesome conuersion and wherby the right way therto is taught them must vtterly fall from saluation Wherefore it muste needes be that they must perish in their sinnes as Chryste threatneth the Priestes of the Iewes Then the next is that this saluation is translated and caried vnto other This god often threatneth vnto the Iewes therby to mollifie their stony confidence For where they were once adopted of God and became his peculiars they thought it was impossible that they shoulde fall from their dignitie Yea they persuaded them selues that the kingdome of God muste fall if God should forsake them Paule therfore teacheth them that this affiance of theirs is most vayne bicause God could easily translate his kingdome whole sound in all parts vnto the Gentiles And this he affirmed not of his owne head but as hauing a respecte vnto the Oracles of God wherby it was long agone prephesied that it shuld so come to passe Herevnto belong the things read in Deut. 32. They haue angred me with that which is no God and prouoked me with their vanities And I also will prouoke them with those which are no people I will anger them with a foolishe Nation c. See also what is sayde in Oseas to this purpose And Christ sayth also expressely The kingdome of God shall bee taken from you and giuen to a Nation which shall bring foorth the fruites thereof Nowe howe this came to passe and was verified the whole order of this Booke abundauntly declareth And Paule in the tenth and eleuenth to the Romanes more at large sheweth And least any man shoulde thinke the iudgement of God stayeth heere wee muste also marke that an horrible destruction bothe of the Citie and whole Nation followed as Chryste threatâ—eâ— assoone as the doctrine of the Gospell was taken from them and caryeâ— vnto the Gentyles These thinges are worthy to be diligently and continually obserued that we also may learne heereby what to hope for if we follow the Iewes and become vnkinde vnto God and wickedly wrastle agaynst the doctrine of the Gospell as they did For God is constante in his iudgements and the nation that doth the like he vseth to punish with like iudgements Ierem. 5. And there is no cause why wee should thinke that the Gospell and kingdome of Chryste shall fayle though we be forsaken which persuasion as we sayde erewhyle deceiued the Iewes For God is able of stones to rayse vp children vnto Abraham And there be diuerse coniectures which portende or shewe that the Empire is lyke to returne into the East and that the West shal be in seruitude agayne aâ—cording to the opinion of Lactantius Whiche thing if it come to passe we shall see the kingdome of Chryst greatly increase among the Turkes and perhaps among the Iewes also Touching which thing Paule in the eleuenth Chapter to the Romanes seemeth to prophesie some things not altogither obscurely But let vs returne vnto Paules hearers â–ª which Luke sayth â–ª wente out hauing begonne a great contention among themselues while some helde on in striuing against the doctrine of truth and other some â–ª labored to maintayne the same And here that sentence of Chryst is
Tim. 2. Rom. 8. The zeale of the Eunuch being yet ignorante in many things Math. 7. Philips facilitie and easie intreaâ—ance Actes 5. Actes 4. Luke 24. Luke 4. 1 The Eunuch desireth to be baptized Rom. 4. Marc. 8. Col. 1.2 ij. Philip requireth the confession of his fayth Math. 7. Math. 28. iij. The confession of the Eunuch Math. 6. Iohn 6. Rom. 10. iiij. The Eunuch is baptized 1. Cor. 14. The sodeyne departure of Philip. The Eunuch complayneth not of Philips absence 1. Cor. 3.4 Iohn 3. The fruite of fayth is the ioy of the conscience Rom. 8. The painfull industrie of Philip. 1. Cor. 15. 2. Cor. 11. Rom. 15. Iohn 6. Iohn 15. 〈◊〉 1. 〈◊〉 15. 1 The description of Saule being a persecutor Saule hath power giuen him from the high priests Deut. 17. Esay 49. Saules ende and purpose Actes 26. Philp. 3. Galat. 1. Iohn 16. â—om 10. 2 The historie of Saules conuersion The time the place Psal. 27. The maner of his conuersion The effect They are Christes enimies that persecute the Church zach 2. Psal. 2. 2. Tim. 2. The punishment of persecutors of the Church zach 12. 1. Cor. 2. Gene. 8. 1 The effect of Gods chastyning The dutie of them whome God chasteneth 1. Cor. 11. Psal. 94. Iohn 18. Chastisement hath place in matters of religion Luke 14. Deut. 1â— Christ turneth not from him that huÌ„bleth himself Math. 11. Iohn 6. Rom. 10. Luke 16. 2 Paules coÌ„panions The companions of the wicked are punished with the wicked Rom. 1. 3 Paules state and condicion God turneth the enterprises of the wicked vpon the deuysers Galat. 1. Psalm 2. Ananias is called to giue Paule hys orders Actes 22. Luke 15. Rom. 10. Luke 8. Ezech. 33. Paule prayeth 1. Thes. 5. Luke 18. Ananias fearfully draweth backe Gene. 12.20 Exod. 3.4 1. Reg. 19. Math. 10. The Lorde comforteth Ananias The prayse of Paule A chosen vessell Rom. 9. Esay 1â— Esay 1â— Dan. 4. 1. Cor. 3. Paule appoynted to preach the Gospell 1. Cor. 2. Galaâ— 6. Actes 4. 1. Pet. 2. Rom. 15. Paule is most strong in bearing of the crosse Iohn 3 Roma 8 1 Paule is restored and baptysed The obedience of Ananias The imposâ—tion or laying on of handes Preaching of the worde Scales fall from Paules eyes 2. Cor. 3. Paule is baptised Paule refresheth himselfe with meate 1. Tim. 5. zach 7. Colos. 2. 1. Tim. 4 2 The first thing that Paule did in his Apostleship Psalm 15. Psalm 16. Paule preacheth Iesus The summe of the Apostles doctrine 1. Cor. 2. Roma 9. Gala. 4. Math. 16. Iohn 6. Galat. 1. Paule confuteth y Iewes How the gospell ought to be preached Titus 1. 2. Tim. 3. The effect of Paules preaching Galat. 1. The order of the hystory is opened Chrystes ministers abyde persecution Iohn 15. Persecutors are bridled by the hande of God. Psal. 33. Math. 10. The brethren at Damasco set Paule at libertie Math. 10. The godlye must defende and deliuer their Ministers 1. Cor. 4. Galat â–ª 4. Esay 49. Paule commeth to Ierusalem Galat. 1. The Disciples are afrayde of Paule Math. 10. Luke 16. 2. Cor. 11. 1. Tim. 3. Barnabas coÌ„mendeth Saul i. Paule desâ—reth to be ioined vnto the congregation Psal. 84. ii. Paule taketh hys repulse in good part iii. He preacheth boldly Actes 6. Paule hath persecutors at Ierusalem also Luke 9. The Church hath rest 1. Coâ— â—â— 2. Cor. 1. Psal. 94. The fruite of Ecclesiastical peâ—ce 1. Cor. 3. 2. Cor. 10. How the godlye vsed the rest wherein they liued Iohn 14.16 Peter traueyleth from Church to Church 2. Cor. 11. Math. 12. The myracle of Aeneas healed of the paâ—sâ—e 2. Cor. 3. Iohn 3. i. The description of Thabita i. A Disciple 2. Cor. 10. Rom. 1.16 Ephes. 2. 1. Cor. 3. 1. Cor. 1.3 ii. Full of good works Iohn 15. Iacob 2. Iohn 15. Esay 58. Hoseas 6. Iohn 13. Math. 25. iii. She sickneth dieth Roma 8. Iohn 9. Iohn 11. 2 What they did with Dorcas when she was dead They washe hir corps Amos. 2. They sende for Peter Psal. 34. They shewe the garments that she made The relikes of the deade Apoc. 14. Marc. 14. Iacob 5. 3 How Peter rayseth vp Dorcas 2. Reg. 4. Math. 9. Peter lodgeth at Simon the Tanners 1. Cor. 1. Math. 21. The calling of the Gentyles Rom. 11. Iohn 15. 1 The description of Cornelius A Captayne Pomponius Mela in hys first booke of the situation of the world and .16 chap Deuout and fearing God. In his Apologie cap. 5. Luke 7. The exercises of true godlynesse i. The instructing of the familie or housholde Gene. 18. 1. Sam. 2.3 1. Reg. 10.11 ij. Almesses Luke 3. 1. Cor. 3. iij. Continual prayers A comparison betweene Cornelius and the souldiers of our dayes 2 The calling of Cornelius Hebrues 1. The saying or message of the Aungell Against the mainteâ—ners of merites 1. Cor. 2. Heb. 11. Ephe. 2. 2. Cor. 3. 1. Cor. 4. Esay 64. Math. 3 17. Luke 17. Cornelius is appoynted to sende for Peter Rom. 10. Rom. 11. 1 The obedience of Cornelius The commoditie of a wel instructed familie Gen. 24. Eusebius in the first boke of the lyfe of Constantius Sozomenus in the Tripartite hystorye 1. boke 7. ch Religion hath place also aâ—onge souldiers 2. Sam. 10. 1. Sam. 17. Psa. 18.144 Eusebius in the Ecclâ—sâ—asticall hystory the .ix. booke and .ix. chap. Ruffinus in the same hystorie â—1 booke and 33. chap. Cicero in hys Oration for Luc. Muraena Agaynst the Anabaptists 2 Peter by a vision is enstructed concerning the calling of the Gentyles Peter goth to his prayers fasting Peters trauÌ„ce 2. Cor. 12. The description scope of the vision An allegoricall exposition of the vision Math. 15. Iohn 3. Ephe. 2. What God hath clensed that call not thou foule 1. Tim. 4. Math. 15. 1. Tim. 4. The cloth is taken vp into heauen agayne i. Howe Peter was affâ—cted in mind with the heauenly vision The dulâ—â—â—â—e of mannes natuâ—â— Math. 7. The modesty of Cornelius messengers The prouidence of God In his bookes agaynst the Academites and in his first boke of Retractations 1. chap. Peter is aduertysed by the holy ghost 2 Peter obeyeth the commaundement of God. 1. Tim. 3. Marc. 6. 3 The meeting of Peter and Cornelius Peter refuseth godly honor Actes 14. Rom. 12. Peter excuseth his going to the Gentyles Let them eschewe the company of the wicked that will honor God. Deut. 7. Iosue 23. 1. Cor. 15. 2. Cor. 6. Apoc. 18. No manne must be iudged vnworthye the doctrine of saluation Psal. 51. Genes 8. Esay 64. Math. 7. Customes must yeelde vnto the worde of God. 2. Cor. 10. Math. 16. Luke 8. Cornelius answere vnto Peter 1 He declareth the cause of his sending Eccle. 10. Math. 24. Luke 17. 2 He giueth thanks vnto Peter Psal. 107. 1. Cor. 4. Galat. 4. Ephes. 4. 2. Thes. 2. 3 He promiseth attention Luke 10. Math. 28. The dutie of Ministers The argument
fewe to Hierusalem euen this day that the holy ghost is giuen to the Apostles that among the first they might be wonne vnto Christ by the preachyng of the Apostles as about the ende of this Chapter we shall heare Nowe these men are astonied and woonder at the great myracle of God which they see shewed in the Apostles and they extoll it with many wordes leauyng out nothyng that maketh to the settyng foorth of the same For they both confesse the Apostles are Galileans and they beare witnesse they heare euery one their owne proper phrase of speache and they also recken vp the nations whose tongues they heare them vse Yet they stande not styll in this bashement but goyng further they seeke the ende and vse of this matter saying What meaneth this We are taught by the example of these men who are meete hearers of the doctrine of the Gospell and in whom this doctrine bryngeth foorth worthy fruites They are such which beyng not wholly destitute of religion doe humbly marueyle at the myracles of God and sticke not onely in the outwarde contemplation of them but earnestly thinke of the ende and vse of them God suffereth not these mens studyes to be frustrate whose pleasure it is that men shoulde come to the knowledge of truth And we reade that Salomon sayde If thou seekest after wisdome as after money thou shalt finde hir And Christ saith Seeke and you shall finde Now after these men follow another sort of men whom Christ calleth by the name of Dogges and Swine and the scripture in other places calleth them scorners and mockers For Luke saith there were aswel that mocked the Apostles as those that woondred at them saying These men are full of newe wine The example of these men is set foorth to shewe vs howe farre the wickednesse of such runneth as haue once purposed to persecute the truth For they become incurable and can be reclaymed with no maner of wordes or deedes For with what myracle wyll they be mooued whom this myracle can not mooue which was the greatest that euer was wrought amongst men But they are so farre from being mooued therwith that they take occasion rather to reproche and blaspheme it and they attribute it to the detestable vice of drunkennesse which of force they perceyue to be the workyng of the holy ghost There are diuers examples of this sort apparaunt which serue all to this ende to teache vs that we be not offended with the vniust iudgements of this worlde concernyng the truth For this is alway seene that the doctrine of the Gospell is to some the sauour of lyfe vnto life and to other some the sauour of death vnto death And Paule teacheth vs that Christ crucyfied is a stumblyng block vnto the Iewes and foolishnesse vnto the Greekes Therfore let vs leaue such to the iudgement of God and let vs frame our selues to the doctrine of the Gospell that it beyng quickened in our heartes by the woorkyng of the holy ghost may bryng foorth worthy fruites by the which we may be knowne to be true beleeuers and may enioy the euerlastyng promises of the Gospell in Iesus Christe to whome be blessyng honour power and glorie for euer Amen The .xij. Homelie BVT Peter stepped foorth with the eleuen and lyft vp his voyce and sayde Ye men of Iewry and all ye that dwell at Hierusalem be this knowne vnto you and with your eares heare my words For these men are not drunken as ye suppose seyng it is but the thirde houre of the day But this is that which was spoken by the prophete Ioel. And it shal be in the last dayes saith God of my spirite I wyll poure out vpon all fleshe And your sonnes and your daughters shall prophecie and your olde men shall dreame dreames And on my seruauntes and on my handmaydes I wyll poure out of my spirite in those dayes and they shall prophecie WHen Iesus Christ the sonne of God was newely borne into the worlde and was brought by Marie his mother into the Churche accordyng to the appoyntment of Moyses lawe the holy and reuerende olde father Simeon by inspiration of the holy ghost amonge other thynges sayde Beholde this chylde is set to be the fall and vprisyng agayne of many in Israel and for a signe which is spoken agaynst Howbeit that which is spoken of Iesus Christ may be vnderstanded of the Gospell of Christ preached by the Apostles For although the doctrine therof be playne and simple and sheweth also the true way howe to attayne to saluation Yet shall men alwayes haue diuers iudgementes touchyng the same and there shall be no small number of such as shall openly speake agaynst it This dyd Esay the prophete see long agoe who vtteryng a prophecie of Christe and his doctrine begynneth after this sort Who hath giuen credence to our preaching or to whom is the arme of the Lord knowne The Lorde declareth the cause of all this matter where he saith this world can not abyde the lyght bicause the workes therof are euyll The scriptures also set foorth many lyke examples the ende and warnyng of all which is that we shoulde not be offended when the lyke happen in these dayes Among which this example that the Apostles prooued the first day they receiued the holy ghost and went about to administer their office is very notable For where they were indued with a singuler myracle such as the lyke had neuer beene hard of tyll this day which was the vnderstandyng of all languages and preached Iesus Christe in diuers tongues by reason of their hearers of diuers nations by and by the vnconstant people were deuided into sundry and diuers opinions For the more godly sort woondered at the worke of God and diligently searched after the meanyng thereof The wicked scorners accused them of drunkennesse So true it is that Paule saith that Christe seemeth foolishnesse to the wise of this worlde But bicause we spake hereof in the last Sermon let vs haste to the explication of this present place where the fayth and courage of the Apostles is more cleerely and euidently to be seene For they are so litle mooued or feared with the wicked slaunders of men that Peter rather taketh occasion hereof to speak vnto them and with a fruitfull sermon winneth many of them vnto Christ. Before we go about to expounde Peters Sermon let vs consyder what is sayde of hym and the other Apostles Peter sayth hee standyng with the eleuen lyft vp his voyce They stoode therefore without feare and thought neither to flye nor leaue their charge although they were so vniustly iudged And yet there seemed no small cause of feare and desperation For what shoulde they thinke they coulde preuayle in wordes with them whose wicked and frowarde mindes so great a myracle as euer was wrought could not mollifie and mooue But they stoode vnfeared and not onely remayne and tary by it but also begyn to set
foorth Gods quarrell and cause with great boldenesse Therefore by their example we may see howe effectuall the operation of the holy ghost is For they which not long before vsed handy craftes and occupations being rude and vnlearned men are nowe able to abyde the sight of such a multitude and the diuers clamours of so vnruly a sort with constant courage And those whom before euery lyght occasion made so afrayde that they durst not professe the name of Christ before a fewe of rascall segons do nowe defend his quarrell most stoutly before a great assembly gathered togither of euery nation and degree neither lacke they for the handes of tormentours to make them confesse the truth but offer themselues freely to defende the same Learne hereof howe we must trye and prooue whether the spirite of Christ raigne in vs yea or no. For vnlesse this zeale and stoute courage to defende Christ and his truth be seene in vs We shall in vayne boast of his spirite And yet nowe a dayes amongst those that most bragge of his spirite it is thought a commendable thyng for a man to stop his eares at the horrible blasphemies of wicked men vttered agaynst Christ and the truth of his Gospell as if they were but Sirenes songes The Apostles shewe themselues in this place to be farre other maner of men amongst whome Peter mooued but with a very lyght taunt or quip as it myght seeme begynneth with bolde speache to defende Christes cause and the Gospels Further it is not lyghtly to be passed ouer howe Peter is saide to stande with the eleuen This is an euident argument of equalitie which the Apostles diligently conserued among themselues For where Christ put them all but in one office which they now hauyng receyued the holy ghost better vnderstoode then before all that most vayne contention about superioritie wherewith before they were enflamed is vtterly quenched Therfore Peter sytteth in no throne alone by hym selfe the other standyng about him as his seruauntes and garde He is not separated from the other but ioyned togither with them and sheweth euidently that he is but one of their number And although he alone make the oration yet he defendeth not his owne cause but the common case of them all so that herein Peter myght seeme rather the minister of the residue than the prince and chiefe of them Away therfore with them that by Peters example challenge a supremacie to themselues in the Churche and are puffed vp with pride of the Persians Christ gaue his Apostles example of humilitie which to followe it becommeth all Christian men much more them whome he hath appoynted to be Sheepeheardes of his Churche Hereunto is to be referred that place of Paule which vsing great obtestations vrgeth this one thyng that they that will be accompted the ministers of Christ must seeke after vnanimitie and for humilitie which is the mother thereof Let nothyng be done saith he through contention or vayne glorie but in meekenesse of mynde â—et euery man esteeme another better than himselfe Looke not euery man on his owne things but euery man on the thinges that are other mens Let the same mynde be in you that was also in Christ Iesu. See the place to the Philippians the seconde Chapter But let vs consyder Peters sermon in which the effect and power of the holy ghost shall more clearely appeare The begynnyng hereof is neither affectate nor ambicious For the doctrine of the truth is simple and hath no neede to be commended with vaynnesse of wordes forasmuch as it commendeth it selfe sufficiently in that it teacheth vs most playnely the way of saluation Wherefore Peter only callyng vpon the men whome he purposeth to speake vnto saith Yee men of Iurie and all yee that dwell at Hierusalem be this knowne vnto you and with your eares heare my wordes He vseth the name of Iewes to admonishe them both of their auncient glorie and of their duetie For God in tymes passed had chosen them and made them Iehudim that is Confessours by whom he woulde be celebrated and worshipped Wherevpon in some place it is sayde God is knowne in Iurie For the same cause he maketh mention of Hierusalem which is often times called the holy citie to shewe them that they ought to be mooued euen with the holynesse of the place to listen diligently to the thinges which appertayne to the glorie of God and to their owne saluation For he is not content to be hearde onely by the way as of men that are otherwyse occupied but diligently and wyll haue it layde vp in their myndes His oration consisteth of two partes The first aunswereth the slaunder of the wicked scoffers which accuse them of drunkennesse a thyng which first of all behooued to be put away bicause their sayings should haue bene of no aucthoritie or credite yf they had bene taken for drunkardes and blowboldes The other part preacheth Iesus Christe and comprehendeth all the order of mans saluation We are taught by example of the first that it is lawfull to make aunswere vnto slaunders and to defende the honestie of our name and fame agaynst slaunderers and detractours For as Salomon saith A good name and honest report is to be preferred before much riches It behooueth them specially which are in the ministerie to haue a regard thereof bicause the slaunders whereby their name and estimation is impayred doeth not so much touch their owne persons as God himselfe to whose contempt they specially tend which was the cause that the Apostle would haue a Bishop to haue the commendation of those that be abrode also How much more ought he to take heede that he be not contemned of those he hath the charge of But bicause the naughtinesse of many goeth so farre that they are not ashamed to charge the holy Ministers of God with false crymes for that they may the more easily make the doctrine of truth to be hated and suspected therefore excusations and purgations of themselues be both necessarie and lawfull For we reade that Christ manye tymes vsed them thereby to bring his doctrine out of contempt And Paule not so fewe tymes as one plentifully and copiously disputeth against his aduersaries touching his Apostleshippe his calling and truth which he vsed in the same bicause he sawe he coulde not be contemned but his preaching of the Gospell also must grow out of regarde in the mindes of very many Therefore Peter beginneth his oraâ—â—on very well with purging of the crime thereby to bring the Apostles out of all suspicion Neyther are they to be regarded which in such case require sufferance For Christian pacience letteth not but that we may defende Christ and his truth to the vttermost And they that be of this opinion to thinke all the slaunders that are ioyned with contempt of the Gospell ought to be passed ouer as though we heare them not deserue neyther the name of pacient nor modest men but are to
God giueth repentaunce after two sortes eyther when he graunteth time and place to repent or else when he mollifyeth and conuerteth mens mindes by his spirite and worde by repentance to frame themselues to a better trade of lyfe In this place it appeareth that God did both although the later sense be more agreeing to this present argument It is most worthy to be obserued where they say repentaunce vnto lyfe is giuen vnto the Gentiles by preaching of the Gospell For in so saying they testifie that they speake of that repentaunce which through fayth in Christ bringeth saluation and which we may call the scope and marke of all the Gospell which is that we being reconcyled vnto God through Christ shoulde turne vnto him with all our hartes and liue in him For so Paule writeth God hath reconcyled vs vnto himselfe by Iesus Christ and hath giuen to vs the office to preache the attonement Nowe then are we messengers in the rowme of Christ euen as though God did beseech you through vs So pray we you in Christes steede to be reconcyled vnto God. They name repentaunce expreslye hauing respect vnto that saying of Christ which commaundeth both repentaunce and forgiuenesse of sinnes to be preached in his name Neyther must these two be at any time seperated least men take occasion vnder pretence of the Gospell to liue carnally Againe this hath in it a singuler comfort that he sayeth repentaunce is giuen vnto lyfe Therefore repentaunce in the faythfull is neuer in vayne or vnfruitefull but maketh them partakers of saluation through christ There are apparaunt promises of God wherein he euerywhere promiseth lyfe vnto them which turne vnto him with all their hart Where he sayth I will not the death of a sinner but rather that he conuert and liue And we must not thinke that God flattereth or deludeth any man with vaine promises Hereto belongeth the whole booke almost of the Iudges which prooueth by many examples that the Israelites neuer returned to God by true repentaunce in vayne And it is manifest that the Niniuites through faythfull repentaunce caused God to reuoke his sentence passed against them What shall I speake of these seing we reade that the repentaunce that Achab had but for a season and little time was by the mouth of God commended These things ought to encourage them which stande vpon the pytbrinke of desperation thinking that God is so offended with them for their former wickednesse that their repentaunce is not acceptable vnto him Which men woulde be comforted with these sayings of the Prophet If your sinnes were as red as Scarlet they shall be as whyte as snowe And though they were like purple they shall be as whyte as woolle Againe The Lorde is full of compassion and mercye long suffring and of great goodnesse He will not alwaye be chyding c. Nowe after Luke hath made an ende of the storye of Cornelius which contayneth the beginning and first fruites as it were of the vocation of the Gentiles he returneth to the discourse of the things belonging to the whole Church which he had intermytted and declareth howe the kingdome of Christ began to be stretched enlarged vnto the Gentyles And first he telleth how Antioch was conuerted vnto Christ and how men were there first called Christians And principally he noteth the occasion therof saying it was bicause of the persecution that was raysed agaynst Steuen And it is very worthye to be considered where he sayth the beginning of such a benefite sproong of so dolefull a cause For howe pitifull a case the Church stoode in in the time of that persecution we hearde in the .viij. Chapter when the rage of persecutours went so farre that it was not safe for a man in secrete â—o be a christian when both men and women were haled out of their dores as to a slaughterhouse which thing was the cause that the Church being scattered hither and thither seemed like a scratched and torne body that had beâ—ne incurable But by the grace and goodnesse of God it commeth to passe that of euery member of this scattered Church springeth a newe body For they whome this cruell tempest had thus scattered remembring their office and dutie beganne to preach euerywhere the name of Christ and many of them going as farre as Phenicia and Cyprus did illustrate those countries with the light of the Gospell By which example the primitiue Church and fayth full of all ages might be confirmed not to be offended with the cruell attempts of enimies forasmuch as it appeareth by these men that the kingdome of Christ can not be ouerthrowne nor driuen into straightes but is rather thereby builded vp enlarged For that that Luke reporteth here to haue come to passe the same the writers of the Ecclesiasticall hystorie report to haue come to passe in all persecutions And as after horrible tempests cleere weather commonly followeth so it appeareth that after persecutions the Church alway looked more bright cheerefull For God scattereth the deuises of Nations but his purpose standeth fast for euer whereby he hath made his sonne king and Ruler of all the worlde See the Psalmes 33.2 110 But Luke diligently intreateth of those by whose ministery God brought to passe a matter of such weight and importance All which were dispersed bicause of the faith and doctrine of Christ yet they agreed not in all points touching the order ministerie of the gospell For some of them preached to the Iewes only who it is lyke were ignorant of the things done betweene Peter Cornelius Other some which he writeth were of Cyprus Cyrene came to Antioch and preached to the Greekes that is to the Gentyles So it oftentimes commeth to passe that in some things they which are counted the most faithfull seruants of Iesus Christ doe disagree God so disposing his giftes that his woorde may be of the more authoritie and that the successe thereof shoulde not seeme to depende of a certayne conspiracie and consent of men among themselues Wherevnto also is to be referred that that is hereafter reported of the contention that fell betweene Paule and Barnabas which wexed so hote that those singuler and chosen instrumentes of Christ departed one from another Therefore let it offende no man if nowe a dayes he see any like matter to fall out in the Church For Paule writeth that there must be sectes that the elect may be tryed Howbeit in all this adooe the feruent desire of spreading abrode the kingdome of Chryst is greatly to be praised wherewith they all being enflamed haue vtterlye forgotten the daungers that they were in a little before and euerywhere publishe the worde of god Such constancie ought all faithfull Ministers of Christ to haue to th ende they must not thinke they haue done all their dutie when they haue bene once in daunger for the name of christ And they must not thinke they are for
none other cause graunted to flie but for that they shoulde after such daunger escaped turne vnto doing their dutie againe and to bestowe all their life after in setting forth the glory of Christ. Howbeit Luke maketh a diligent mention also of the places where these men preached And first he nameth Phaenicia which is neare vnto Iurie famous by reason of the Cities and people therin and is accounted notable euen among the prophane writers After that he nameth Cyprus an Islande of great fame in the Poets writings which they say by reason aswell of the pleasantnesse of the soyle as of the dissolute maners of the inhabitants is consecrated vnto Venus And here appeareth partlye the great goodnesse of God which woulde vouchsafe to endue such people with the knowledge of his sonne and partly the woonderfull and inuincible power of the Gospell through the preaching whereof the boundes of Christes kingdome were in short time so enlarged that from the mayne land it passed ouer sea and beganne to come into the Islandes as was long before foretolde of the Prophetes See Psalme 72. Esay 60.66 c. He chiefely maketh mention of Antioch which was the moste famous Citie of all the Cities of Syria For as it was notable by reason of Seleucus the builder thereof and of great renowme bicause of their woonderfull glorie and ryches so as we shall herafter heare the first Church among the Gentyles was there assembled and flourished in such number that they which before were called onely but Disciples of Christ beganne nowe to be called by a more worthy name Christians This Citie hath had Bishops notable both in life and learning It hath also so abounded in Martyrs that scarce any other can be compared therewith It is therefore woonderfull and much to be obserued that God woulde haue so great a Citie conuerted by the ministerie of those men whose names be not extant For this onely is written of them that they were of Ciprus Cyrene Howbeit it might haue pleased God aswell to haue vsed the helpe of notable Apostles But by the vyle and contemned thinges of this worlde after his maner he woulde bring to passe a thing of most importance that we might knowe howe we ought to reioyce and glory in him and not in man. Now let vs see what they preached that layd the foundations of the Church at Antioch They preached sayth Luke the Lord Iesus He was then the argument theme of their doctrine whome Paule also saith he only acknowledgeth He maketh mention onely of Iesus Christ bicause in him is contayned whatsoeuer things make for our saluation For he is giuen vnto vs of God to be the authour of repentance and remission of sinnes to all mankind as hath bene declared in the fyft Chapter For as in him onely remission of sinnes is to be founde so that repentance that is made without fayth in Christ cannot please god We haue here therfore what to answere them which reprehende vs and scorne vs bicause in our Sermons we inculcate and often repeate Christ only Thus we doe following the example of the Apostles and we can not doe otherwyse forasmuch as we can fynde no saluation without Christ. Last of all Luke declareth a notable successe of the Gospell saying And a great number beleeued and turned vnto the Lorde He first declareth the cause efficient least any man might ascribe it vnto the ministerie of men For he sayth the hande of the Lorde was with them Whereby we gather that all successe of fayth and saluation dependeth vppon God and that nothing is to be attributed to man more than the outwarde ministerie This thing Paule declareth at large in his first Epistle to the Corinthians the thirde Chap. And it is good oftentimes to haue the same in remembrance both bicause Ministers shoulde not waxe to prowde and also for that they whome God hath illuminated with true faith might learne to be thankfull vnto him Also the Euangelist expresseth the proper ende of Christian faith which is that they which through ignorance or superstition or sinne haue turned from God might conuert and turne againe vnto him Therefore fayth is not occupied in vayne speculation but is a liuely knowledge of Iesus Christ which draweth whole man vnto the obedience of god And they are not to be taken for Christians which being drowned in superstition and sinne will not conuert vnto the Lorde Let vs therefore set before vs this marke that we turning by true faith vnto God may attayne to saluation in Iesus Christ our onely Sauiour to whome be prayse honor power and glory for euer Amen The .lxxx. Homelie Tydings of these things came vnto the eares of the congregation which was in Ierusalem And they sent forth Barnabas that he should go vnto Antioch which when he came and had seene the grace of God was glad and exhorted them all that with purpose of heart they would continually cleaue vnto the Lorde For he was a good man and full of the holye ghost and of fayth and much people was added vnto the Lorde Then departed Barnabas vnto Tharsus for to seeke Saule And when hee had founde him hee brought him vnto Antioch And it came to passe that a whole yere they had their conuersation with the cōgregation and taught much people insomuch that the Disciples of Antioche were the first that were called Christians BYcause God had appointed Iesus Christ his sonne to be the Sauiour of all the worlde therefore it was requisite that all nations should be brought vnto him by preaching of the Gospell as it appeareth by the Oracles of the Prophetes and by the commaundement of Christ where he bade the Apostles to go into all the world and to bring him Disciples out of all Nations And howe this thing beganne to come to passe Luke declareth in this chapter For although it be described before in the storie of Cornelius conuersion to the fayth of Christ yet bicause it might seeme he was called vpon some speciall fauor or priuiledge the conuersion of the notable citie of Antioch is ioyned therevnto in the which a Church of the Gentyles for many causes notable is gathered togither The beginners whereof were certayne men that came from Cyprus and Cyrene as was yesterday declared of small or no name yet whose names vndoubtedly are written before God in the booke of life These men comming into the Citie preached Iesus Christ onely vnto the Gentyles teaching them that he was sent from God the father to giue repentance and forgiuenesse of sinnes to them that beleeue in him And their godly enterprise wanted not a most prosperous successe For Gods power working most effectually by their ministery an innumerable sort of menne learned the fayth and turned vnto the Lorde Now vnto these premisses Luke ioyneth certaine things touching the confirming of the Church at Antioch And first he declareth the kindenesse of those of Ierusalem towardes this newe Church of Christ which