dwelling of the Saintes sheweth vs Christ saying Our conuersation is in heauen from whence we looke for a Sauiour euen the Lorde Iesus Christ. Doth he not here appoynt the same place vnto Christ into the which our bodies shall once be receiued To this is to be ioyned the describing of the maner and order of the resurrection to come where he sayeth The Lorde himselfe shall come downe from heauen with the noyse and voyce of an Archaungell and trumpe of God and the deade in Christ shall first aryse and then wee that be on lyue which shall remayne shall be taken with them in the Clowdes to meete the Lorde and so shall we alwayes be with him He sayth that Christ the Lorde shall come yea descende from heauen and that it might appeare of what heauen he meaneth he sayth that we shall be taken in the Clowdes to meete Christ in the aire Therfore all these things are to be vnderstanded of some higher place in heauen where both Christ sitteth and raigneth in his body and into the which all the elect shall hereafter be translated Howbeit Luke is most diligent in describing the maner of his ascention Where first he sayth that holding vp his handes into heauen he blessed the Apostles that is bade them farewell and after the common maner of men departing one from another commended them to the tuition and protection of God almightie Afterwarde they looking vpon him he was taken vp into heauen Which one thing conuinceth them of vanitie and errour which saye Christ vanished away inuisibly For if they herein saye true how was he taken vp on high the Disciples looking vpon him Or would he therefore seeme to ascende bicause he woulde haue vs beleeue he were still conuersant on the earth Herevnto is to be added the ministerye or seruice of the Clowde which as it conueyed him from the earth as in a chariot euen so it caried hym higher than mans sight coulde reach to and tooke him out of sight He vsed the Clowde as a chariot according to that saying of the Psalme which makest the Clowds thy Charet For the Clowde was both a token of heauen into the which he should ascende and also bare plaine witnesse of his heauenly and diuine maiestie Wherevnto also is to be referred the appearing of the Aungels which he would not onely haue witnesses but also ministers of his ascention For it was meete that he which vsed the seruice of Angels in his conception natiuitie temptation death and resurrection should now likewyse vse the same ministers when he woulde declare the greatest poynt of his maiestie And it serued for our profit bicause we might know the maiestie of our sauiour and that although he were absent in bodye yet that he would easily protect and defende vs by his holye spirite and ministery of Aungels whose power hath long since bene prooued by many examples to be infinite and inuincible And although these be great tokens of Christes diuine maiestie and power yet maye we receyue more comfort of the causes mouing Christ to ascende into heauen For by them appeareth the great vtilitie that commeth to vs And first it was requisite so to be bicause of our redemption and saluation which otherwise coulde not be accomplished For whereas by reason of sinne the gates of heauen were shut vp and such is the corruption of our nature that Paule sayth fleshe and bloude that is man ledde with corrupt and carnal affections cannot inherite the kingdome of God it was necessarye that the heauens shoulde be opened againe by Christ that wee might take him for our sauiour and Redeemer This did Christ most commodiously by bringing his fleshe which he tooke of the Uirgin into heauen For who perceyueth not there is a waye made for our fleshe into heauen when he heareth that Christes fleshe in all poyntes lyke vnto ours sinne only excepted is resident in heauen To saye nothing in the meane season of the permutation and chaunge here made For as Christ graffeth his spirite in our hartes to th ende it shoulde be to vs in this lyfe the earnest and pledge of our eternall saluation so againe he caried into heauen our fleshe which he tooke of the virgin Marie that we myght be certified as it were by this pledge that we one daye should in our bodyes inherite the kingdome of heauen Wherevnto Paule hauing respect writeth God which is rich in mercy through the great loue wherewith hee loued vs euen when wee were deade by reason of sinne hath quickened vs togither with Christ for by Grace are you saued and hath also raysed vs vp againe and hath also made vs sit with him in heauen And Paule speaketh not these things in vaine but hath Christ the warranter and Auctor of his saying whose Testament as it were these words following are Father I will that where I am these also whome thou hast giuen me may be with me Wherefore that strong and inuincible trust through the consideration of his ascention ought to bee in euerye mans minde that Tertullian speaketh of Be out of care or be of good cheere fleshe and bloude you haue gotten both heauen and the kingdome of God in Christ. Furthermore by Christes ascention into heauen as by a publyke triumphe we are certifyed of the victorie that he hath gotten of the Deuill For as the Princes of this worlde when they haue vanquyshed their enimies returne home agayne with triumph wherin the Captaynes of the enimies are led Captiues and their ensignes displayed all which declare the victory to be verily gotten so the sonne of God after he had made warre against the Deuill the Prince of this worlde and had vtterly subdued him woulde after this solemne pompe in the sight of his friendes go agayne into heauen that we might be assured the Deuils power was vanquished and that we were deliuered from his tiranny And to this ende Paule seemeth to alledge that saying of the .lxviij. Psalme When he was gone vp on high hee ledde captiuitie captiue and gaue giftes vnto men And in another place hee writeth He made an open showe of rule and power and triumphed ouer them in his owne person Therefore as often as the power of Satan sinne and death shall make vs afrayde so often let vs flye to Christes ascention wherein he hath giuen vs an euident signe of victorye gotten of them and hath sealed the affaires of our redemption as it were with publike and solemne triumph Thirdly the reason of Priesthoode required that Christ shoulde enter into heauen wherevnto Dauid witnesseth he was assigned saying The Lorde hath sworne and will not repent him Thou art a Priest for euer after the order of Melchisedech But the high Priest was woont once euerye yeare to enter into the holy place that was wythin the veyle and that not without bloude which bicause it was a figure of things it behooued Christ shoulde enter
Apostle nowe maketh mention of them after he had begunne to speake of the resurrection But here are certaine thinges diligently to be obserued before we go from this place First we preach sayth he the promise made vnto the fathers Ergo the Apostles are Authors of no newe and straunge doctrine but teache that waye of saluation which was once promysed by God vnto the fathers For this cause Christ alleageth the testimonies of Moses and of the Prophets And Peter heretofore sayde that all the Prophets bare wytnesse of christ By these is prooued the worthinesse of our fayth the certaintie of our saluation gotten by Christ. Moreouer here appeareth the difference betweene vs and the fathers of the olde Testament That saluation was promised vnto them which is perfourmed to vs in christ They also looked for the fulfylling of that which we beleeue is fulfylled Furthermore they had certaine figures and tokens of their redemption to come whereby to exercise and feede their faith But God hath prepared for vs sacramentes and seales of our redemption and saluation which are accomplished and finished To conclude our eyes see and our eares heare that which the holye fathers in times past greatly desyred to see and heare As these things confirme our fayth so they ought to stirre vp our mindes to be thankfull that we seeme not ingratefull to despise the saluation giuen vs the hope and expectation whereof kept the fathers in times passed in all kinde of dutifulnesse in the middle of all their aduersities Furthermore the truth and infallible trust of Gods promises may herein be seene For he so perfourmeth the promises made to the fathers vnto their children that he rather would haue his sonne lyue poorely and not regarded in this world and at length to suffer shameful death than to breake his promise Where also other circumstaunces are to be considered of vs all which it appeareth to agree with the promises of God the Oracles of the Prophets For at the tyme promysed the sonne of God came to take fleshe vpon him when nowe the fourth Monarchie flourished and when the Scepter was taken from Iuda He was also borne of a woman hys mother yet remayning a Uirgin The place where he was borne was Bethleem foreshewed by the oracle of the Prophet The myracles wrought by him were such as Esay sayde should be done in his kingdome cap. 53. As touching his death and passion resurrection ascention what needeth to speake seeing that in them is fulfilled according to the letter all the things which are red Psal. 22.41.68 Is. 53.63 Of the effect of these thinges which God sometime promised by his Prophetes we spake before It is truely therefore sayde of Paule that God hath perfourmed whatsoeuer thinges were in times past promised to the fathers Here ought we to fet argumentes of consolation in our temptations that we doubt not of Gods promise in perfourming of his helpe and fauour who we heare hath so faythfully perfourmed those things which coulde not be perfourmed but by hys sonne sent into the worlde and into the darkenesse of death But let vs returne vnto Paule which confirmeth by the Oracles of the Prophets that which he spake of Christ with so great authoritie Amongst which the chiefe place is attributed to Dauid who in the fyrst Psalme which nowe a dayes is counted the seconde he sayth prophecied of christ And he bringeth one verse of the Psalme onely yet so as he calleth to their remembrance the whole Psalme which though some go about to expounde of Dauid yet in deede it contayneth a manifest prophecie of the kingdome of Christ forasmuch as diuers things therein can by no meanes be applied vnto Dauid For the Prophete by suggestion of the spirite sheweth that Christ shall haue many and cruel enimies desirous to ouerthrow his kingdome and to pull downe all his authoritie but their enterprises shall be in vaine bicause Christ shall ouercome them all The cause of all which he alleageth to be Gods decree saying Thou art my sonne this day haue I begotten thee Aske of me and I will giue thee the Gentyles for thine enheritance Paule expoundeth this place of Christes resurrection bicause that hereby God openly declared him to be his sonne euen when his wicked enimies chiefly conspired against him For not long before he hearde those blasphemous wordes If thou be the sonne of God come downe from the crosse If he be the king of Israel let him now come downe from the Crosse and we will beleeue him c. Yea being compassed about with the cruell terrors of death he cryed out My God my God why hast thou forsaken me And shortly after he was so closed in his graue that Pylate the Romane President in the Emperours name and authoritie sealed the graue stone with his ring set souldiours to watch it that he shoulde not ryse agayne who would then haue thought he had bene the sonne of God vpon whome the wicked had such authority But euen the same daye God begate him that is to say declared him to be his sonne whome yet otherwise he begate from euerlasting and yet nowe seemeth he to forsake him cast him of For when his wicked enimies sayd If thou be the sonne of God come downe from the crosse he would not haue him come downe but did that that was more in raysing him vppe againe from death so that by their owne wordes he condemned them for wicked and shewed in deede that Iesus Christ is his sonne We haue furthermore to consider that the holy ghost prooueth the kingdome of Christ and his diuine maiestie chiefly by his resurrection For Paule in another place speaking of Christ sayth who was declared to be the sonne of God with power according to the spirit that sanctifieth in that that he rose againe from death For when death was ouercome it appeared vnto all men that the Deuill also which was the Lorde of death was ouercome which victorie was not a worke of mannes power but of Gods maiestie This thing must also be extended vnto Christes members For where both he that sanctifyeth and he that is sanctifyed are all one our glory also which is due to the children of God shall appeare at length in our resurrection We crie now also Abba father and carye the pledge of saluation in our heartes which is the holye ghost and be euen now the children of God but yet it appeareth not what we shall be But we knowe that when Christ appeareth at the later daye wee shall be like vnto him This is the cause that Christ calleth that day the regeneration Math. 19. not bicause we are then fyrst made the children of God but for that they that seeme in this worlde to be forsaken of God enuyed shall at that day be declared to be the children of God See Wisedome 5 Let vs herewith comfort our selfe in aduersitie against the vniust iudgement that
twoo Disciples goyng to Emaus and after a longe communication beyng set at the table declareth and openeth himself to them And after diuers like appearings at length he shewed him selfe to more then fiue hundred brethren at once as Paule witnesseth But bicause the eies are many times beguiled the deuils legierdemaines are too well knowne wherby he many times with false apparitions deceiueth the vnwary the Lord therefore suffered himself not onely to be seene but also to be felt and handled For fearyng least they might be deceyued with some ghost or illusion of Sathan Beholde saith he my handes and my feete how it is I my selfe Handle mee and see for a Ghost or spyrite hath not flesh and bones as you see mee haue Therefore Christ rysing from death againe tooke not onely a semblaunte and shewe of his former bodye but the verye same substaunce members fleshe and bloude And for a more certaine proofe thereof not onely suffered him selfe to be handled but for auoyding of all scruple and doubte called for meate and did eate in the sighte of his Disciples Not to the ende wee shoulde thinke that bodies glorified had neede to be refreshed with meate and drinke after the resurrection for where they are quite free from all corruption they haue no neede at all of generation but for that he would declare to all men that he still did retaine all the partes of a naturall and perfect body For the glorifying or clarifying of the body taketh away neither the substaunce nor partes of the body but it taketh away the corruption and affections rising in the body by reason of sinne and according to the saying of Paule that that was corruptible and mortall it maketh to rise againe incorruptible immortall glorious and a celestiall body The circumstance of time maketh also for the proofe of Christes Resurrection For he did not these thinges for one or two dayes amongst his Disciples but he was conuersaunt with them still fourty dayes togither and euery day shewed such proofes of his Resurrection These things were the more largely and diligently to be entreated of beloued in Christ bicause there haue bene in all Ages which haue gone about either to call Christs resurrection into doubt or else somewayes to blemyshe and extinguishe the truth of his body raysed againe Neither want wee in these dayes which affirme that Christes body by reason of the glorifiyng thereof is so altered and chaunged that it now can not be conteyned in any one place but is present in euery place And other grounde of theyr opinion haue they none but bicause they would maintaine Christes bodily presence in the Supper Neither perceyue they through theyr contention that while they defende his bodily presence they denie the veritie of his body and so by themselues ouerthrow that which they fight for as for life death For if Christ be corporally present in the Supper either his body must be conteyned in a place or else it is there none otherwise but as it is in euery place And how can it be that that which is conteyned in one certayne place can be at once in many places togither Therfore Augustine vnderstoode these things much better who perceiued well that space of place could so little be seperated from bodies that if we tooke space away then were they no more to be called bodies Take away saith hee space or limitation of place from bodyes and the bodyes shall be no where and forasmuch as they shall be no where there shall be nothing Take away from bodies qualities and properties of bodies and there shall be no where for them to be in and therfore of necessity they can haue no beyng at all The same Augustine aunswereth them marueylous well that in this case flie to Christs godhead and omnipotencie where he saith Wee must beware that wee so defende not the godhead of the man that wee take awaye the truth of his body But of these thinges wee shall speake more otherwheres Now let vs come to declare what causes mooued Christ so many wayes to prooue the resurrection of this body The first me thinketh was the Maiestie and certaintye of the kingdome of Christ which was necessary by his resurrection to be prooued For where it was manifest that Iesus Christ was dead and buryed which the Iewes also confesse vnlesse it should appeare as manifest that he was for a truth risen againe from death all the testimonies of his kingdom should haue bene taken as friuolous and vaine For who would beleue that he was appointed to be king ouer Mount Sion that is to say ouer the Church of God whom he was sure to haue bene dead and wist not whether he were risen againe from death yea or no who would beleeue that he sitteth at the right hand of the father and vseth his enimies as his footestoole whom he knew not whether he were aliue or no Except therfore the resurrection of Iesus Christ were most certaine to vs we could neither acknowledge him for our King nor yet looke for any ayde or helpe in his kingdome And it is no doubt but the Apostles ouercame all the threates of the worlde through this affiaunce and fulfilled theyr course and mynistery with such constancie for that they acknowledged him to be the conquerer of death and were fully certified that he which made them mynisters of his Gospell raigned in Heauen The second cause of so diligent a proofe I thinke was the doctrine and office of the Apostles the certayntie whereof was needefull to be strongly defended against the iudgement of the world Now what more effectuous and stronge proofe hereof could be founde than the glorious and euident resurrection of Christ whome they preached who was well knowne to all men whereas if they had preached some obscure vnknowne person to men they might worthily haue bene suspected But nowe who can doubt of theyr doctrine which preach and teach him who by his mighty resurrection hath vanquished the power of death hauing conquered all his aduersaries hath obtayned an euerlasting kingdome in Heauen This thing considered shal easily perswade vs to beleeue that Iesus Christ spake by his spirite in the Apostles to imbrace with all our hartes the thinges that they haue taught vs. Thirdly it behooued Christes resurrection to be well testified bicause in it consisteth all the strength and force of our redemption and saluatioin For wee reade that he promiseth vs in his Gospell oftentimes resurrectâ—on and life euerlasting He that heareth my woorde and beleeueth in him that sent mee hath life euerlasting and shall not come into iudgement but hath passed from death vnto lyfe This is the will of him that sent mee that euery one which seeth the Sonne and beleeueth in him hath lyfe euerlastyng and I shall rayse him vp agayne in the last day And in an other place he saith I am the resurrection and
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
things which can not be attayned too nor perceyued by mans reason it becommeth vs with Paule to marueyle with godly confession of our ignorance and to crie out O the depth of the riches and of the wisedome of God how vnsearchable be his iudgementes and his wayes vnfindeable for who hath knowne the minde of the Lorde or who hath bene a counsell with him or who hath first giuen to him and it shall be giuen to him againe For of him and by him and in him c. Nowe let vs see the other part of Christes aunswere wherein he repeateth such thinges of his kingdome as serue for this present purpose Hee so handleth this matter as I sayde before that he both marueylously comforteth the Disciples and admonisheth them of their dutie For he sayth You shall receyue power when the holy ghost shall come vpon you and you shall be witnesses to me not only in Hierusalem but in all Iurie and Samarie and vnto the worldes ende First he repeateth the promyse of the holy ghost wherwith he comforteth the Disciples and describeth the state of his kingdome I woulde not sayth he haue you abashed where you heare you are appointed to the setting forth of my kingdome among the Gentyles For this thing will not bee compassed by mans strength which I perceyue in you to be very small and little regarded Here needeth heauenlye and diuine strength from aboue which I haue often promised you shal not want and now againe I promise you the same For the holy ghost shall come vpon you which shall giue you courage and strength that shall make you able to fulfill your office We are here admonished that Christes kingdome as hee confessed before Pylate is not of this worlde or earthly but spirituall neyther consisteth in the power honour glory triumphes riches and pleasures of this world but in righteousnesse peace and ioy in the holye ghost Wherevpon we gather further that it is not set foorth and defended with carnall weapons and strength of Princes of this worlde but with preaching of the worde wherwith the spirite of God worketh effectuously in the harts of men This teacheth the wordes of Paule where he sayth Though we walke in the fleshe yet warre we not after the flesh For the weapons of our warfare are not carnall but mighty in God to cast downe strong holdes wherewith we ouerthrowe counsayles and euery high thing that exalteth it selfe against the knowledge of God bring into captiuity all imagination to the obedience of Christ. c. Therfore they labour in vaine which go about by mans counsell leagues fight fauour and amitie of Princes and such lyke meanes to set vp the kingdome of god For Christes kingdome is in the mindes of men which by no mans strength can be forced but with the power and operation of the holye ghost It becommeth both Kings and Princes to be the nurses and maintayners of the Church as Esay sayth but they shall neuer with outwarde power and strength set forth the kingdome of christ And the examples of all ages plainely teach vs that whatsoeuer man went about by his counsell and strength that way to bring it to passe neuer happily succeeded Moreouer he expressely teacheth what the Apostles haue to doe in their office in this kingdome You shall be my witnesses sayth hee This shall bee your kingdome your office your dignitie to beare witnesse of my doctrine life myracles passion death buriall resurrection from death and ascention into heauen and briefly of all the things which I haue done and suffred for mans saluation Neyther shall you expounde the hystorie of things by mee done onelye but declare the ende and vse of them that all nations maye acknowledge mee their onelye teacher sauiour and redeemer Christ thought good in this place to vse this worde witnesse as also in Iohn the .xv. to admonish as well the Apostles as the hearers of their dutie For the Apostles and their successors learne by the dutie of a witnesse how to preache the Gospell of Iesus christ In a witnesse the looue of truth is chiefly required and a lying witnesse God hateth Againe it is the part of a witnesse to speake nothing but that he knoweth which he hath so certainly seene and heard that he doubteth nothing of the truth of them Further he must haue no corrupt affections least of hatred feare or fauour he put to hyde or conceale any thing but plainly confesse the thing he knoweth Such witnesses we reade that the Apostles were For whatsoeuer they heard Christ teach or sawe him doe they truely preached it neyther feared they the threates of their enimies as appeareth in all hystories Neyther confirmed they their witnesse of Christ with words onely but with their life with death and with their bloud It becommeth the Ministers of the worde to imitate their truth and constancy who if for fauour of man or feare of daunger they chaunge or at least dissemble any thing in the quarrell of Christ they pollute themselues with an horrible crime and are in daunger of Christes sentence Whosoeuer is ashamed of me in this naughty and adulterous world him will I also be ashamed of when I come wirh the holy angels in the glory of my father Againe the hearers of the Apostles and Apostolicall doctrine are here admonished what an heynous offence it is not to beleeue the holye gospell or to gainesay it For it is not a simple preaching of Christ or an hystoricall and bare narration but a testimonie which the Apostles as sworne witnesses brought into the worlde by the very sonne of God gaue not only before the common people but also before the Bishoppes and Priestes Kinges and their Counsell But he that in the lawe giueth no credite to sworne witnesses and openly denieth their testimony bringeth himselfe in daunger of lyfe What shall we saye then of those â–ª which feare not to speake against the Apostles being Christes witnesses For they accuse not only the Apostles of lying but also Christ himselfe as much as in them lyeth yea they woulde cause God the father to be suspected as though he would bring forth false witnesses and obtaine his sonnes cause with suborned witnesses This sawe that beloued Disciple of Christ when he sayth If we receyue the witnesse of men the witnesse of God is greater For this is the witnesse of God which he bare of his sonne He that beleeueth the sonne of God hath the witnesse in himselfe He that beleeueth not God maketh him a lyer bicause hee beleeueth not the witnesse that God beareth of his sonne c. These things if we consider brethren we shall finde the chiefe cause of the euils of these daies For where we take it for a ieast and pastime to call in question and doubt the things written by the Apostles of Iesus Christ yea many wickedly deny them and persecute that testimony of Iesus Christ with fire and sworde
of the Princes beleeue in him or of the Phariseyes But this people that know not the lawe are accursed Let vs therefore consider the counsell of God which as Paule sayth vseth to choose the foolish contemned and vile things and of no reputation in the worlde to confounde all wisedome power and authoritie of the worlde And thus doth he not without cause For hereby it appeareth that we ought to glory or reioyce in nothing but in God alone Let others obiect vnto vs Emperours Kings Bishops Cardinals Councels and Uniuersities Doctors in Scarlot and our Maisters illuminate and whatsoeuer else in the worlde is glorious by pretence of wisedome and holynesse and on the other side let them scorne and mocke the miserable and despised state of them in this worlde which haue professed the Gospell and we will aunswere with Iesus Christ our sauiour and doctor Wee thanke thee O father Lorde of heauen and earth bicause thou hast hidden these things from the wise and prudent and reuealed them to the little ones euen so father was it thy good will and pleasure But Luke writeth that there were women also in the company of the Apostles which some thinke were they only that came with Christ when he came last out of Galiley to Hierusalem But as I will not denie but some of that number might abide with the Apostles so I thinke this place may be very well vnderstanded of the Apostles Wyues For the Gospell plainely expresseth that Peter had a wyfe And if we affirme the same of Mathewe we doe it not in vaine seeing it plainly appeareth he both had a dwelling of his owne and also kept a familie and housholde And Paule manifestlye testifyeth that the Apostles led about their Wiues when they preached the Gospell Although I am not ignorant how the maintayners of vnchaste singlenesse expounde that place of certaine faithfull women that followed the Apostles But the pieuish men perceyue not what iniurie they doe vnto the Apostles whyle they thus saye For what excuse is left for the Apostles if they leaue their owne Wyues and carie about other mens God defende therefore that we shoulde thinke such absurditie pieuishnesse and dishonestie in the most holy Legates and Ambassadors of Iesus Christ. I surelye beleeue that the Apostles Wiues came from Galiley with their husbande 's the Apostles for whom it was not lawfull to depart from the Citie vntill this present daye For where they were ordayned to take part with the Apostles of all their traueyles and daungers it was requisite that they shoulde be prepared and strengthned with some speciall gift of the holy ghost They that contend and affirme that single lyfe is of necessitie to be enioined vnto persons ecclesiasticall are more foolish than whom we neede much to confute in so great light of the Gospell considering as it is playne vnto all men that wedlocke is honorable in all persons and the bed vndefiled Amongest these women also was the holy Uirgin the mother of Iesus Christ and certaine brethren of Christes whom according to the custome of the Hebrew tongue wee vnderstande to haue bene his kinsmen Christ a little before his death had committed the tuition of hir to Iohn the belooued Disciple which tooke the charge of hir vpon him most faithfully kept hir And here is the last place that the Scriptures make any more mention of hir Nicephorus writeth that she dyed in the daies of Claudius the Emperour when she had liued fiftie and nyne yeares Eusebius in his Chronicles sayth she was assumpted or taken vp into heauen but he confesseth this to be an vncertaine doctrine or tradition bicause he addeth as some write it was reuealed vnto them In the dayes afterwarde sprang vp certaine Monkes who were not ashamed to fayne a whole storie of hir Assumption whereof the olde writers knew nothing as appeareth by Epiphanius writing against the heretikes called Antidicomarianitae If some seeme to haue erred let them seeke the steppes of the Scripture and they shall finde neyther the death of Mary neyther whether she died or died not neyther whether she were buried or not buried And a little way after I saye not that she remained still on lyue neyther affirme I that she dyed For the Scripture passeth the mynde of man and leaueth the matter in suspence bycause of that precious and most excellent vessell least any man might suspect any carnall things of hir To the which I adde that it seemeth incredible the holy ghost would haue so marueylous an Assumption concealed if there had bene any seeing he caused the translation of Enoch and Ely so diligently to be written The things that after Christs ascention happened to hir he would should vtterly be forgotten least they might giue any occasion of superstition which he knewe would growe about the worshipping of hir And surely it is marueyle the holy ghost would haue the things that concerned his mother to be kept in silence and the doings and doctrine of the Apostles to be written with such diligence But we are hereby admonished that we should not be so occupied about the supersticious worshipping of them that had bene men as about the doctrine of the Apostles In the meane season it shall profite vs to marke howe Christ Iesus appoynted to his beloued mother and deere kinsfolke so weake a succour and safegarde For if we consider the Apostles after the iudgement of the worlde they had no power no riches no authoritie no armour whereby to defende that most holy vessell of the grace and glory of God against the assaultes of the world Why therefore doth he not rather commende hir to the trust of some mightie Prince whose mynde and will he myght easily encline to take the charge of hir But he that hath mens harts in his rule needeth no fleshlye succors for the defence of his beloued Therfore the charge that Iohn had of hir was sufficient for the blessed Uirgin Let vs also learne to put all our trust not in mans helpe but in the protection of the most highest neyther let vs be discouraged if being forsaken of great personages wee haue none to fauour vs but only such as are strengthlesse and whose selues haue neede of Patrones and defenders and are subiect to all mens iniuries For it behooueth vs to saye with Dauid The Lorde is my light and my saluation whom then shall I feare The Lorde is the strength of my lyfe of whome then shall I be afrayde The Lorde is on my side I will not feare what man doth vnto mee Last of all the Euangelist declareth what the Apostles did whyle the sending of the holye ghost was deferred For if we number the dayes we shall finde it tenne dayes after Christes ascention before the holye ghost was giuen For Christ was fourtie dayes still conuersant with his Disciples and prooued the veritie of his resurrection by manye argumentes And the fiftye daye after the feast of
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
their mindes as they read occupied with other cogitations as though the reading of scripture were appoynted but for delyte or to passe the time away Let vs therfore well marke what commaundementes and examples belong to our vocation that we maye continue in the same and declare our industrye towarde god For in thus doing a minister of the worde shall thinke whatsoeuer things are spoken by the Prophetes or Apostles touching the administration of the same worde to be sayde vnto him And they that be Magistrates let them thinke whatsoeuer is sayde in the Scriptures touching the dutie of Officers with examples of auncient Magistrates whether they be good or badde to be spoken vnto them The same shall priuate men also doe of what state or condicion so euer they be So shall it come to passe that with a certayne godly delight and pleasure of minde they shall receyue incredible profite by reading of the Scriptures Let vs examine the wordes of Peter wherein two things most appertayning to this present purpose are handled First he teacheth what maner of person should be chosen to the roume of an Apostle Then he defineth the office or dutie of an Apostle And of these two he so disputeth that they may serue to the institution of all Ministers of the word of the congregation To the first part appertayneth this saying Wherefore of these men which haue companied with vs all the time that the Lorde IESVS had all his conuersation among vs beginning at the baptisme of Iohn vntill that same day that he was taken vp from vs must one be ordayned c. Peter requireth here two things of great weyght The first is a sure and sounde knowledge of Iesus Christ and of all the things he did whyle he was amongst his Disciples For vsing an Hebrewe phrase by two contraries that is to saye of going in and comming out he includeth all things that euer Christ did Yet least any man should take occasion hereof ouer curiouslye to inquire after euery thing he compasseth this knowledge within certaine boundes that is to saye the baptisme of Iohn and the glorious ascention of Christ into heauen For before Christ was baptised of Iohn he led a priuate life in Nazareth of Galiley behauing himselfe obediently to his Parents and exercising the Carpenters craft as maye be gathered But the thinges that concerned our redemption and belonged to the office of the Messias he then went aboute when hee had bene baptised of Iohn and was authorized by the visible annoynting of the holy Ghost and by the testimonye of the father which was hearde from heauen For which cause the Euangelists contented with the describing of his incarnation touching his nonage and childehoode haue written very little For the holy ghost ment hereby to bridle the foolish curiositie of mans wit which not many yeares ago vttred and set forth it selfe by no simple writers I warrant you who haue compyled vs the lyfe and whole chyldehoode of Christ to the great mockery open scorne of the Christian profession Howbeit Peter thinketh the knowledge of these things sufficient and inough which Christ did after he was so solemnlye admitted and put in office And this knowledge was necessary bicause Christ ordayned his Apostles to be faithfull witnesses of his doings Secondly he requireth a certaine and euident signe of perseuerance and continuance For he woulde haue none chosen out of that number which were yet but nouices and newly entred into Christes religion but such as began to follow Christ from the beginning of his conuersation amongst men and so continued with him being neyther feared with daunger of persecution nor offended with the crosse and his â—launderous death And these thinges should now a dayes be obserued in choosing ordering of Ministers if they had any care of the Church which chalenge greatest authoritie ouer the same For it is playne that the chiefe dutie of the Minister standeth in teaching as God sayth by the Prophete In the Priestes lippes should be the sure knowledge that men may seeke the lawe at his mouth For hee is the messenger of the Lorde of hostes But how shall he teach who is vnlearned and rude him selfe Surely Paule in a Bishop requireth this thing chieflye that he be able to teach and that not only the playne doctrine of truth to the more tractable sort of men but also that he be able to refell and conuince such as shall gainesay and contrary the same whereof there is alwayes a great multitude Therefore in a Minister of the worde the knowledge of Christ and his misteries is necessary with al the things that concerne the articles of the Christian fayth and the dutie of the faythfull There is required of him diligent reading of the Scripture wherein hee ought to be well exercised He hath neede of the knowledge of the tongues that in reading the Scriptures he depende not vpon the sense of others and be constrayned to looke with other mens eyes and to go with other mens feete Furthermore it is meete he be furnished with the Artes of speaking that hee maye perceyue what to propounde in what place and after what sort and order All which are of such weyght that Paule not without a cause exhorted Timothy to continue on still in reading who yet he confesseth of a childe had learned the Scriptures Moreouer whereas infinite daungers hange ouer the function of Ministers boldenesse of minde is requisite least being ouercome with feare of perill hee drawe backe or sticke in the middest of his course But this shall chiefly be perceyued by perseuerance or continuance whereof no doubt he had giuen manifest tokens The same hath Paule obserued likewyse where he sheweth vs that a Byshop shoulde not be a yong scholer or Nouice least being puffed vp with sodaine dignitie he commit some thing dishonest or vncomely and giue occasion to the aduersary to reprooue him Yea and Christ himselfe at his last supper commendeth his Apostles whom it is plaine were subiect to many faultes and infirmities chiefely for this cause that they abode with him in all his temptations But let vs see Peters last wordes where he defineth the office or dutie of an Apostle Let one be appoynted sayth he which may be a witnesse of his resurrection First he will haue a partner or fellow ioyned with the eleuen not a seruant whome the reast at their pleasure might commaunde For he knewe that equalitie was needefull to be amongst Christes Ministers Then he calleth him a witnesse which name Christ called them by a little before he went from hence And the often repeticion and diligent consideration of this name is not a little profitable For hereby the worthynesse of the Christian fayth and certaintye of the doctrine euangelicall may be perceyued bicause Christ had not onely preachers of the things he did â—ut also sworne witnesses which wrate and deliuered to vs the fayth in him Last of
see his owne sonne dye on the crosse than that we all shoulde be condemned Herein also appeareth the infallible truth of god For he that woulde not then deceyue vs when his sonnes lyfe was in hazarde howe shoulde he deceyue vs in other thinges This commendeth to vs besides the inuinsible omnipotencie of God which being couered with vile and mortall fleshe was able to vanquishe Sathan and all his power togither with sinne death the gates of hell This is an argument of his vnsearcheable wisedome whereby he coulde inuent such a remedie for the redeemyng of mankynde which both serued to set foorth the mercie of God and also satisfied the rigour of Gods iustice To conclude whosoeuer well marketh the thinges that fell out in Christe he hath euidently perceyued the maiestie of God as farre foorth as the same may be perceyued of vs lyuyng in this prison of the fleshe Therfore the Apostles are truely sayde to haue set foorth the great woonders of God when they preached Christ. Nowe this other effect of the holy ghost is to be extended to all true beleuers For as the Apostles which forsooke Christ not many dayes before by reason of feare and kept themselues close for feare with the doores shut about them assoone as they were endued with the holy ghost laying all feare asyde begyn to preache Christ openly and in that Citie that shed his blood and where Christes greatest enimies bare all the rule and feared not the multitude which was thyther gathered so whosoeuer that spirite inspireth he so boldneth them and freeth them from feare in the confession of Christ that they thinke it their duetie to be onely occupied in settyng foorth the glorie of Christ neither will they yeelde to any man which shal go about either by worldly entisementes or threates to bring them from their purpose It becommeth vs to labour for this gift of the spirite with all our possible power since it is euident that confession by no meanes can be seperated from true faith For it is the saying of Christ Whosoeuer shall confesse me before men him will I also confesse before my heauenly father And agayne Whosoeuer shal be ashamed of me and of my words before this adulterous and sinfull generation him shall the sonne of man be ashamed of when he shall come in the glorie of his father with the holy Angels Out of the which wordes Paule tooke this saying of his To beleue with the heart iustifieth and to acknowledge with the mouth maketh a man safe These sayinges the triflers of these dayes ought well to obserue which accompt the confession of faith amongst thinges indifferent as though it were sufficient to haue faith in the heart and no further vtteraunce of it to be required These men boast of their fayth but they are vtterly ignoraunt of the force and propertie thereof For the holy ghost is of necessitie ioyned with fayth which neither is idle himselfe nor suffereth those whom he enspireth to be idle And bicause he kindleth the mynde with the loue of Christe men beyng led foorth with that loue seeke Christ onlye haue him onlye in their mouth and folowe him onely through fire and water as they say therefore it were an absurde thing that they shoulde deny the name of Christ and fayth in him which haue tasted of his spirite And yf these mens iudgement shoulde preuayle then myght we iustly accuse all the Martyrs of follie and madnesse which offered themselues to most cruell torments wheras by dissembling they myght as these men woulde haue escaped them Howe much better dyd Iuliânus souldiers who perceyuyng that through the craft of the Emperour they had vnawares burned incense to the goddes published openly howe through ignoraunce they had erred and blemished fayth and thought best to defende the glorie of Christe which they seeme to haue preiudiced through errour with sufferyng of death But these our hygh wytted men thinke it a matter worthy pardon and commendation yea to be the greatest poynt of wisdome through their craftie dissimulation to treade downe the fayth of christ Surely it were better they were altogither key colde since they wyll not be whot But bicause they are but warme God wyll spewe them out of his mouth Nowe where we haue hytherto spoken of the Apostles and of the things which the holy ghost wrought in them it is meete at length we come vnto the thynges that happened among the hearers of the Apostles of whom Luke saith there was a great multitude by and by gathered togither There are many nations reckened and they diuers and farre distant one from an other which maketh for the settyng foorth of the myracle forasmuch as amongst so farre distant nations there coulde be no affinitie of speache or language To speake of the names situation originall manners of these nations is not my meanyng in this place bicause they may most commodiously be learned out of the Geographers bookes tables And of them all it is sayde in generall that they were amazed and astonied at this myracle and bolde speache of the Apostles This is a thyng commonly seene where the Gospel is preached For both good and bad are afrayde at the preaching thereof But this is an wholesome feare and amazednesse bicause they giue eare and greedily embrace the doctrine of saluation The wicked also are afrayde but their feare endeth in a beastly kynde of giddinesse and dulnesse which afterwarde they go about to put awaye with wicked scoffes and mockeries In this place we haue examples of both these kindes of amazednesse bicause Luke writeth that both kyndes of these hearers were present Therfore we wyll say somewhat of eche of them First it is sayde there were certayne godly and deuout men present beyng Iewes borne but dwellyng dispersed among diuers nations For it is euident by histories that there were diuers occasions of the Iewes dispersyon in the captiuitie of Babylon and from thence hytherwarde For the greatest part of them remayned amongst the Assyrians and would not vse the libertie graunted them by Cyrus to returne home Those that returned home the rage of Antiochus caused to scatter and the tyrannie of others of whome wee omit to speake any further In the meane season they that were most deuout vsed to come to Hierusalem at the feast dayes to be present at the sacrifices and holy assemblies instituted of God by the ministerie of Moyses Of which number there was not a fewe commen togither to whom Luke ascribeth the prayse of godlynesse and religion bicause they vsed godly meditations in the promises and preceptes of God and looked for the promised sauiour of the worlde with constant hope and trust This is a great argument of Gods goodnesse which amongst the Iewes scattered here and there by reason of their sinnes woulde reserue some remnauntes of his elect to be saued as he long before prophecied by his Prophete And of these he bringeth not a
them vnto creatures and thinke their causes must be relieued by intercession of Saintes In which doyng they plainly testifie that they are voyde of the knowledge of Christe forasmuch as they are ignoraunt of his office and of the causes for the which he being God from euerlasting would take verye manhoode into the vnitie of his person He surely sayth in the Gospell No man commeth to the father but by me And Paule as he acknowledgeth one God so he testifieth that there is but one mediatour betweene God and man that is Iesus Christ. But bicause we shall otherwheres haue occasion to speake more largely of these things let these fewe suffice for this present And let vs take it for a great comfort that we see his Godheade whome we reioyce in as our sauiour and redeemer and after whose name we be called Christians prooued by so many argumentes Let vs now returne to Peters sermon and to the explication thereof Secondarilye he setteth forth the passion and death of Christ in suche sort that he laboureth to bring them in feare considering howe heynous a matter they had committed For he sayth This Iesus haue you taken by the handes of vnrighteous persons after he was deliuered by the determinate counsell and foreknowledge of God and haue crucyfied and slayne him Three things are here affirmed concerning the death of christ First he accuseth all the people of so horrible a murther You sayth he haue crucified him and slayne him Yet Peter was not ignoraunt that the souldiours hong him on the crosse with their owne handes And yet truly doth he lay this crime to all the peoples charge bicause they did not only consent to his death but also required with importunate and sedicious clamour to haue him crucified and with their importunacie ouercame Pylate which long withstoode them as the Euangelists teach vs. By this example of Peter we are taught howe to beginne the preaching of the Gospell verily with the rebuking of sinne the which must be detected published and accused For except men acknowledge their sinnes they will not care much for Christ so long as they thinke they haue no great neede of him For it fareth in this matter as in the diseases of the bodye They that eyther perceyue not their sickenesse or else go about to hide it care not for Phisicke neyther will they receyue the Phisition though he offer himselfe So whosoeuer feele no conscience of their sinnes or thinke their sinnes may be dissembled or purged by their owne satisfactions they neyther seeke Christ greatly themselues nor worthily receyue him shewing himselfe to them in his Gospell but standing rather vpon the affiance of their owne righteousnesse feare not to withstande him Whereof we haue manye examples in the Phariseys For the which cause Christ professeth he is the Phisition of those that be sicke and that he came not to saue the righteous but to call sinners to repentance And speaking of the holy ghost amongst his properties he first reckeneth that he shall reprooue the worlde of sinne Agayne when he commendeth the preaching of the Gospell to his Apostles he will first haue repentance to be taught next after which he will haue remission of sinnes to be ioyned Therefore Peter doth not without a cause proceede in this order that speaking of the death of Christ he first prooueth his hearers to be guiltie and to be the auctors thereof And so were it necessary to haue Christes death preached in these dayes that all men myght vnderstande the sonne of God dyed for their sinnes and that they were the auctors thereof For thus it shall come to passe that men shall learne to be sorye in their heart for their sinnes and shall embrace the saluation offered them in Christe with the more feruencye of fayth But least Peter might seeme to accuse the Comminaltie only he addeth another thing whereby the heades and chiefe are accused to be the ringleaders of so heynous a deede For you sayeth he haue taken him by the handes of vnrighteous and slayne him But who are those wicked and vnrighteous The first among them is Iudas sometime a disciple of Christ and an Apostle but afterward a capitayne to them that tooke Iesus The next to him are the high Bishops with all the Colledge of Scribes and Priestes who brybed Iudas with money and hyred him to doe so outragious a mischiefe In the same number may Pylate be reckoned which sitting in iudgement as Lieutenant to the Emperour pronounced sentence of death vpon him And Herode is not altogither faultlesse who when he myght haue set him at libertie being sent vnto him thought it better when he had mocked him to sende him backe agayne All these Peter comprehendeth vnder the name of vnrighteous whose power and authoritie was greatest in the Citie of Hierusalem Howe daungerous a matter it was thus to saye he shall easily perceyue that diligentlye considereth the state and degree of these persons It is an heynous offence to saye the sentence of the Iudge condemning the guiltie is vniust and vnrighteous Yet Peter boldly sayth so in a most populous Citie where the remembraunce of Christ whome he so highly commendeth was yet very freshe Here therefore as in a glasse we maye beholde howe stoute and bolde defenders of Christ the holy ghoste maketh them whome he doth vouchsafe to inspire with his spirite We are also taught what libertie and freedome of speach ought to be in the ministers of the worde to accuse publike offences and how little they are to be regarded who require I can not tell what maner of modestie in the ministers For we neede not thus to extenuate sinne which otherwyse of it selfe as Dauid sayeth vseth to flatter vs Nor wee must haue no respect of persons seeing the person or the auctor can not excuse sinne yea howe much more of authoritie the offender is so much more hurtfull is the offence Besides the minister is a publike person to whose office and charge it is manifest all men are subiect For Christ hath made him a stewarde of his housholde wherein are riche poore Nobles and Commons Magistrates and subiects And that the Lord saith to Hieremie is spoken to all ministers Beholde this daye doe I make thee a strong fensed towne an yron piller and a brasen wall against the whole lande against the kings and mighty men of Iuda against the priests and people of the lande Therefore whosoeuer haue taken vppon them the office of teaching in the Church let them regarde no reasons of the worlde nor of the flesh wherby to be made afrayde but let them rather followe the examples of Iesus Christ the Prophetes and the Apostles all which it is plaine vsed the like libertie in reprehending of sinne that Peter vseth in this place And whereas the things he spake of Christes death myght giue occasion of much offence as though he had bene oppressed by the
faythfull reioyce in the Lorde The wicked also be glad and reioyce and for ioye manye times become madde But this they doe eyther bicause they haue riches and honors and the fruition of the naughtie lustes of the fleshe or else by reason of their wickednesse as Salomon sayth of some But their ioyes are neyther sounde nor sure but are ended in most grieuous sorrow For Christes sentence in the Gospell was long ago pronounced against them woe be to you that nowe laugh for you shall mourne and weepe But the mirth or ioye of the godlye bicause it stayeth vpon the Lorde cannot quayle or be ouerturned For they glorye and reioyce in afflictions bicause that in all thinges they knowe they shall ouercome by him which loued them in Iesus Christ. The seconde fruite of godlynesse is the gladsomnesse of the tongue By this is expressed the greatnesse of the ioye which can not be kept within the minde but breaketh forth by the tongue For this tongue of the godly reioyceth not in light affections and ribauldrie or in wanton talke such as we maye see in the vngodly but in godly giuing of thankes and in setting foorth the name of God and his benefites And surely this is a great glory of the godly that they perceyue themselues euery day bounde vnto God by new and fresh benefites for the which cause they prayse his holy name Many reioyce in the fauour of Princes and thinke it a worthye matter when they haue any iust occasion offred them to prayse and commende the Princes liberality But the glory of a christian man is farre greater which euery day findeth most weightie causes fresh occasions to commend and set forth the goodnesse of god And herein consisteth not the least part of our dutie For God will be magnified and extolled of vs and requyreth none other thing of vs for his beneficence bicause he hath no neede of any thing that is ours Call sayth he vpon me in the time of trouble so will I heare thee and thou shalt glorifie me Hereof proceede those vowes of the Saints which promise songs and hymnes vnto the lord Christ in one place in the person of Dauid promiseth this thing to his father saying I will declare thy name vnto my brethren in the middest of the congregation will I prayse thee My prayse is of thee in the great congregation my vowes will I perfourme in the sight of them that feare him And Dauid where he asketh helpe of God speaketh after like maner I will prayse the name of God with a song and magnifie it with thankesgiuing This also shall please the Lord better than a bullocke that hath hornes and hoofes Hereto maye be applied the voyce of the godly spoken of by the Prophete O forgiue vs all our sinnes receyue vs graciously and then will we offer the bullockes of our lippes vnto thee Here by the way may the infelicitie of our dayes be perceyued For where there be very fewe whose tongues reioyce in giuing God thankes and in praysing his holy name therefore is that true ioye also verye rare that is conceyued by faith and holy exercise of obedience By the which argument we maye strongly conclude that the exer I se of fayth and godlynesse is also very rare The thirde fruite of godlynesse is My fleshe shall rest in hope He speaketh of death whiche he promiseth him shall be ioyfull and without all griefe Here in the meanewhile is shadowed out a moste absolute felicitie and blisse which by death as the Poete sayth death is the last ende of all thinges can not be let or hindred By death which for the most part commeth sodainly all things whereby this vnhappye worlde measureth felicitie vse to be disturbed At the mentioning of death rich men are amazed ambicious men quake voluptuous men tremble and the most valiaunt men vse to be afraide But Christ reioyceth herein as in a rest full of great hope So doe all the members of Christe to whome aboue all other men it is giuen to contemne death yea to reioyce in death whose propertie the Prophet in this place most liuely expresseth First he maketh mention only of the fleshe or body shewing that death hath no power vpon the soule which is the chiefe part of man For the soule departing out of the bodye goeth to euerlasting life as otherwheres we haue shewed which was the cause that Paule desired to be loosed and to be with Christ. Then speaking of the flesh or of the body he threatneth it not with destruction but sayth My fleshe shall rest in hope Therfore he promiseth a rest to the flesh which the godlye in death finde to be most sure All the whole race of our lyfe swarmeth with heapes of calamities and daungers Trauell and paines are still at hande Sorrowes and cares spring euery day still a fresh And to be briefe this short life is tossed with the continuall stormes and tempestes of combrances and traueyles so that the Prophete truly sayde The dayes of our age are threescore yeares and tenne and though men be so strong that they come to foure score yeares yet is their strength then but labour and sorowe And in other places the Scripture sayth that man is borne to labour as the birde to flying But in death is rest and he that is deade hath escaped all the toyle of labours and care sickenesse and all other accidents of aduersities And least any man shoulde thinke we had none other rest in death than such as beastes and other liuing creatures haue which haue no life after this he sheweth that our fleshe resteth in hope He meaneth the hope of resurrection which is both certaine and also the only cause of true comfort For God putteth vs in this hope in calling himselfe the God of them which are departed this life as Christ teacheth of Abraham Isaac and Iacob And in the Prophets he constantly promiseth there shal be a resurrection See Ezechiel 37. Dan. 12. Isa. 26. 66. Christ reasoneth oftentimes in the Gospell of the same The tyme shall come sayeth he when all they that bee in their graues shall heare my voyce and shall come foorth c. Looke more touching this matter in Math. 25. Iohn 11. Iob speaking of this hope sayth I knowe that my redeemer liueth and that I shall rise out of the earth in the last day and shall be couered againe with my skinne and shall see God in my flesh yea and I my selfe shall behold him not with other but with the same eyes And doubtlesse the holye Martyrs being emboldened with this hope ouercame all the sorrowes which they susteined with great constancie of minde Therefore it is not without cause that Paule biddeth vs out of these and such like places to take argumentes of comfort in the departure and burials of our friendes Furthermore bicause the Prophet tooke occasion to make mention
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
glorye of God that the sonne of God may be glorified by it Hereby it appeareth howe we shoulde iudge of those myracles and signes wherewith some men labour to seeke their priuate glorye and to bring men vnder them as schollers and seruantes whome Christ hath redeemed and sanctifyed with the pryce of hys bloude But bicause Peter had occasion to make mention of Christ he admonisheth his hearers very aptly and commodiously of the heynous trespasse which they committed against him And this doth he not lightly as one that doth but touch and go but layeth all the heynousnesse thereof open before their eyes For his Oration ascendeth as it were by certaine steppes the ende whereof is that they shoulde be striken with the consideration of so grieuous an offence and be enflamed with repentance and desire of saluation in christ First he sayth they deliuered the sonne of God to the Gentiles to be mocked and crucifyed But it is an horrible offence to deliuer an innocent to death and there are terrible iudgements of God against them that pollute themselues with bloude Looke Numer 35. But here is a greater and a more horrible thing For where God had chosen and consecrated to himselfe the Iewes out of all Nations none of them ought to haue bene deliuered to the prophane Gentyles to be mocked and put to death without a prophane contempt and treading vnder foote of God and his glorye Which seemeth to me was the cause that Christ speaking of his death maketh mention so many times how they should deliuer him to the Gentyles And that they thus did not by chaunce and at all aduentures but by the common counsell and consent of the Elders and with the lyking and allowance of the people which followed them vnto Pylates house as the Euangelistes testifie Besides this in the seconde place he sayth And yee denied him before Pylate And he speaketh not of a certaine light and tryfling deniall of him but of such an one as whereby they renounced all the promises of God touching their Messias and king that shoulde redeeme them and denied the hope of the fathers wherewith so many yeares they wayted for the comming of their Sauiour as we reade they did Iohn 19. For where Pylate still repeated to them the name of their king respecting no doubt the Messias promised which they all hytherto looked for they with great impietie crie out we haue no king but Caesar. Was then the promise made vnto Dauid to be vnderstanded of Caesar that of his sâ—ocke one shoulde be borne that should be a king for euer And is it to be vnderstanded of Tiberius that naughtie and wicked person where it is sayd Behold thy king commeth vnto thee euen the righteous and sauiour lowlye and so forth Therefore Peter chargeth them with such an impietie as whereby they spoyled themselues of saluation and all the promises of health and hope of saluation And least they shoulde lay the fault on Pylate as though they did it for feare of him he sayeth they themselues did it where Pylate iudged him to be loosed and gaue openly a testimonie of his righteousnesse and innocencie Therefore he affirmeth the Iewes were in fault who to fulfill all wickednesse and mischiefe made both themselues and their children guiltie of his bloude by publike and solemne protestation These thinges be horrible and yet the Iewes wickednesse did not herein staye or ende For Peter addeth you haue denyed that holy and righteous and desired a murtherer to be giuen you and haue kylled the author and Lorde of life He chargeth them with so bitter hatred against Christ and with such blindnesse that they were not ashamed to preferre a bloudye murtherer before christ And to make their wickednesse seeme the more heynous he vseth a comparison You denyed Iesus which was an holy person and a iust and in whome neyther the Bishops although they did what they coulde nor Pylate nor Herode coulde finde any faulte Furthermore you stewe him which was the author of lyfe yea the Lorde of lyfe and death whome you ought to haue knowne by reason of his myracles the late raising againe of Lazarus In the meane season you required a theefe a murtherer and a rebell to be deliuered you and set at libertie And where it was in your choyse and election whether you woulde haue forgetting all the benefites of Christ you were not ashamed to preferre a wicked theefe before him What coulde be sayde more cruell grieuous and horrible Yet Peter speaketh these things in that Citie yea in that Temple where they bare all the swinge that were the chiefe authors of this wyckednesse and who he knewe as yet breathed hatred against christ Therefore we are here againe taught with what libertie open wickednesse should be reprooued by them whome the Lorde hath appointed to be watchmen in his Church to shewe the daunger and sworde hanging ouer vs least men shoulde perishe through their owne slothe and negligence And there is no cause why we shoulde harcken to them which saye there is no neede of such vehemencie in these dayes forasmuch as there is none to whome such crueltie can be obiected Nay the Iewes onely haue not thus sinned but there be euen in these dayes that sinne as grieuously as euer they did A number deliuer Christ vnto death in that they euery where kill and burne the faithfull seruantes of christ Many denye him for feare more for fauour following the pleasure of men And they sinne not of simplicitie and ignorance as Peter herafter excuseth the Iewes For we haue seene many which quite against their conscience haue denyed christ My heart trembleth as oft as I remember that heynous offence that was committed by them who not onely denied the truth themselues but compelled those that belonged to them to denie the same and embraced a forme of religion which the very author and inuentor thereof allowed not The like impietie to that that was then committed hath not bene hearde of And God graunt they may all repent of their wickednesse that were faultie therein In the meane season we see howe these bloudye Barabasses euerye where reigne flourishe and are had in great price which for money are hyred and vsed to shed bloude and prouoke the wrath of God and horrible destruction against their countrie through their vngodlynesse Therfore such must be accused and where these things be openly committed and accounted no more for wicked there ought no modestie at all to be vsed But oh impietie and vngraciousnesse For nowe a dayes amongst the professours of Christianitie it is not lawfull to saye that that was lawfull for Peter to saye in the bloudie Citie of Ierusalem Wee be therefore in this respect woorse than Iewes that where we committe the same offences that they committed we cannot with like pacience abide to heare the worde of correction as they hearde it Peter returneth to his purpose to describe more plainly how God
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
of Adam are accursed For the Scripture euerywhere teacheth that the curse belongeth vnto sinne And the lawe pronounceth him accursed which fulfilleth not all the things that God commaundeth Deut. 27. Therfore bicause we be all sinners and destitute of the glory and grace of God we be subiect to his wrath and iudgement And as through sinne all kinde of euill is come into the worlde so God by blessinge promiseth all goodnesse Therefore this is a most large promise and comprehendeth all mannes saluation And bicause enmitie was growne betweene God and vs by reason of sinne we coulde not be reconciled vnto him without a Mediator nor attayne vnto this blessing God therefore sheweth vs this mediator where he promiseth the blessing in the seede of Abraham Which place Paule the Apostle with great plainnesse expoundeth of Iesus Christ who wee reade tooke the seede of Abraham For he writeth to the Galathians the third chapter To Abraham were the promises made and to his seede He sayth not and in his seedes as of many but in thy seede as of one which is Christ. Neyther doe we here regarde the cauilling Iewes which expounde this worde seede bicause it is a nowne collectiue of the whole nation of the Iewes and make a comparison as though all people shoulde be blessed after the example of that nation For where it is euident all mankinde standeth accursed Gods Testament shoulde be of no profite vnlesse he appoynted some one which shoulde blesse them and deliuer them from the curse But who that is the Iewes can neuer shewe vs if they refuse Christ forasmuch as in al Abrahams posteritie many and great sinnes may be shewed Whereby it is euident the curse cleaueth to them For the Lorde truly sayd to them by Esaias Thy first father offended sore and thy Rulers haue sinned against me Onely Christ is he in whose mouth was founde no guile and which was able to saye to his enimies which of you can reprooue or impeach me of sinne And he only is declared by God the father to be that man in whome we obtayne this blessing For of him God sayde This is my beloued sonne in whome I am well pleased And he in his last supper openlye testifyed that the accomplishing of the newe Testament consisted in his bloude Through his bloude therefore be our sinnes purged which caused the sentence of male diction to fall vpon vs Whosoeuer therefore will obtaine the inheritance of blisse let them embrace Christ. Howbeit bicause this blisse or felicitie shall not seeme to pertayne to a fewe persons or to one Nation only he sheweth expressely howe farre it ought to be extended including within the blessing that commeth by Christ all the kinredes of the earth For as Paule sayeth he that ordeyned these things is not the God of the Iewes only but of all Nations also And we are euery where warned that touching our saluation there is no difference of nations before God but as Peter afterward testifieth in all people they that feare him and worke righteousnesse are accepted with him Further Christ himselfe sayth that the saluation whereof he is author appertayneth to all men where he testifyeth in the Gospell that many shall come from the East and from the West and rest with Abraham Isaac Iacob in the kingdome of heauen Whervnto this also appertaineth where he giueth coÌ„maundement to his Apostles to preach the gospell ouer all the world Marc. 16. Act. 1. For as the first promise of saluation was made to our first parentes so God woulde haue the same emparted to all their issue and posteritie Neyther is there any other reason wherefore Abraham can be called the father of many Nations but for that all the faithfull of all nations ioyned togither in Iesus Christ are made heyres of the promises of his sonne and of the saluation set forth in Christ by faith The consideration hereof is both full of instruction and comfort For it teacheth vs that we must rashly contemne no man nor yet be prowde of the vaine prerogatiue of our nation which most times dependeth of earthly men and of their fonde iudgement forasmuch as Iesus Christ which is our saluation and glory apperteyneth to all nations Againe it confirmeth vs in the temptations of our fayth that we suffer not our selues to be secluded from Christ in whome we heare that all the nations of the earth be blessed by which argument Peter laboureth here to perswade the Iewes the certaintie of their saluation Thirdlye he comforteth them with the late benefite of God and the present state and condicion of things First when God raysed vp his sonne Iesus vnto you he sent him to blesse you that euerye one of you shoulde turne from his wickednesse He vnderstandeth not by this worde raysing vp the resurrection of Christ from death but he alludeth vnto the oracle of Moyses which a little before he cited As though he should say God hath perfourmed that he promised and hath raised vp that great Prophete and redeemer of mankinde one of your owne brethren And he hath sent him being thus raysed vp and incarnated not to other nations but vnto you and willed him first to notifie intreate of saluation among you Neither can any man denye this For Christ taught among you he wrought myracles among you he vsed himselfe conuersantly with you yea he plainly confesseth that he chiefelye belongeth to the lost sheepe of Israel Furthermore when he first sent vs forthâ—to preache he badde vs we shoulde keepe our selues within the boundes and borders of your nation and not to goe into the way of the Gentiles And his last commaundement when he was ready to ascende into heauen was that we shoulde beginne to preache the Gospell first at Ierusalem and so to publishe it throughout Iurie and then to bring it to other nations â–ª Wherefore you haue no iust cause to doubt vnlesse you list to despise the present grace of God and to doubt of these things which God little lacking offreth to you to feele with your handes Howbeit he beguileth not men with vaine promises he mocketh vs not with emptie bragges of benefites but hath a pleasure to giue vs them in deede and taketh no greater delight than in our saluation We are here taught howe we also maye assure vs of our saluation by the preaching of the Gospell For where it is the message of saluation God truly offreth saluation to them whome he calleth thereby into the knowledge and fellowship of his sonne Neyther is there nowe a dayes any other way or meane by the which God sendeth his sonne vnto vs than by preaching the gospell which fully comprehendeth all the blisse of saluation Nowe Peter in fewe wordes describeth the office of Christ where he sayth he is sent of God to blesse vs. Whereby also we perceyue that by the seede of Abraham he vnderstoode none other but Christ as before
man might iudge them rather kindled and enflamed with the threats of their enimies than made afrayde Whereof more shall be sayde in the next Sermon We are taught by this example that God neglecteth not the praiers of the godlye but that his eyes be fixed vpon the iust and his eares open vnto their prayers Let vs follow the example of the primitiue Church in these dayes where most cruell enimies euerywhere conspire togither against the truth and turning our selues vnto God by prayer let vs commit our whole cause vnto him let vs beseech him of increase of fayth and the holye ghost that we be not ouercome with any daungers or terrors but that after we haue happily ended the course of our life we may be receyued into his heauenly kingdome there to liue with Iesus Christ to whome be prayse honour power and glory for euer Amen The .xxxj. Homelie AND they spake the worde of God boldly And the multitude of them that beleeued were of one heart and of one soule Neyther sayd any of them that ought of the things which he possessed was his owne but they had all things common And with great power gaue the Apostles witnesse of the resurrection of the Lord iesu And great grace was with them all Neyther was there any among them that lacked For as many as were possessours of lands or houses solde them and brought the price of the things that were solde and layde it downe at the Apostles feete And distribution was made vnto euery man according as he had neede And Ioses which was called of the Apostles Barnabas that is to saye the sonne of consolation being a Leuite and of the countrie of Cyprus hauing lande solde it and layde the price downe at the Apostles feete AS Luke the Euangelist hath diligently described the first persecution that was raysed against the Apostles so reporteth he as diligentlye what the faithfull did during the time of these whurly burleys The ende of all which is that we should learne what to doe in like case First and foremost they gaue themselues vnto prayers which they powred out before God with one feruent accorde of minde To God likewise must we resort in our aduersities and not to the vaine helpe of the fleshe And we must aske of him not such things as serue the carelesnesse and ydlenesse of the fleshe but such as concerne the setting forth of Christs kingdome Now let vs see the other exercises of the primitiue Church wherby it shall appeare that they intermitted nothing that belonged to their dutie First Luke speaketh of the Apostles and all those who had the office of teaching committed to them He sayth they preached the worde of God with confidence that is boldly and freely whervnto a little after is added with great power gaue the Apostles witnesse of the resurrection of the Lorde Iesu. They accomplished therefore that which they protested they woulde doe contrarie to the decree of the counsayle Luke maketh mention only of the resurrection not for that they only preached the same only but bicause thereby Christ perfited and fulfilled the businesse of our redemption and saluation and for that we shoulde not thinke the Apostles yeelded anye thing to the Saduceyes which then were in greatest authoritie And it is not without a cause that Luke maketh mention of doctrine first of all other things for therevnto a principall care must always be had For where we are regenerate by doctrine and by the same the Church is gathered togither without the same the Church cannot stande in hir full strength and vigour Neyther was it without the prompting of the holy ghost that Salomon in tune past sayde When prophecying fayleth the people go to hauock And that this was truly sayde the examples of all ages abundantly testifye Wherefore as before he sayde the Church continued in the preaching and doctrine of the Apostles so now also he testifieth the Apostles are most mindefull and earnest in their office By which examples Ministers are admonished that they must not suffer the libertie of preaching to be taken from them through feare of persecution and threatning of enimies nor when daunger approcheth cease not to feede Christes sheepe with the word of doctrine and comfort For that is the propertie of hyrelings as Christ sayth and not of those which are readie to lay downe their liues according to the example of Christ for the sheepe committed to their charge But bicause men are much faultie herein it shall be profitable diligently to discusse this example that hereby Ministers may learne what appertaineth to them to doe And first bold libertie of teaching and vnfearefull affiance of minde is attributed to the Apostles Which is necessary for all ministers as it is plaine bicause there will be alwayes some that woulde haue them brydled and musseled For Christ witnesseth that the worlde cannot abide the light of the truth The same worlde cannot abide to be aduertised and reprehended So that there were in the olde time which durst say vnto the Prophetes Prophecie not to vs Looke not out right things for vs but speake faire wordes vnto vs looke out errours get you out of this waye depart out of this path and turne the holy one of Israell from vs. And Paule sayeth there shall be in the later dayes which shall not abide the worde of truth but hauing the ytch in their eares shal get them an heape of teachers which shall bring doctrine agreeable to their corrupt affections And we see it is euerywhere true that he prophecied Here therfore is required an Apostolike liberty bolde affiance of preaching whereby Bishoppes in the Church may applie their office in season and out of season that they maye encourage others of whom there is yet some hope remayning and deliuer their owne soules that the bloude of them that perishe be not required at their handes Furthermore it is sayd they chiefely inculcated the article of resurrection aboue all other And in deede this was the principall and chiefe article wherewith the chiefe of the Iewes were most offended For through this article they were conuinced partly of putting Christ vniustly to death and partly the Saduceyes coulde not suffer the same to be preached as who denied the resurrection Yet notwithstanding the Apostles boldly and stoutly preached the same so that it maye appeare they had a great care of the same This example teacheth vs that those articles are chiefely to be vrged which the aduersaries vse most to impugne For all things in the ministerie of the worde must be directed to edification and profite And the next care must be that the thing which is edified or builded must not fall downe againe But he shall performe none of these prosperously which most constantly resisteth not when the truth of doctrine is assaulted with the craft tiranny of the enimies and is moste in hazarde They that are set to defende Cities and Castelles vse
both particulerly and in generall In generall whyle manye conuert the Church goodes as they are called to prophane vses the poore in the meane season not onely pyning away for hunger but also the Churches lying desolate for want of faythfull and fitte teachers We offende also priuately when we glorie that God hath appoynted vs for stewardes of his goodes and in the meane whyle we eyther make hauock of them neglecting the poore or else hoorde them vp at home so that they neyther profite vs nor others Yet such menne as these commonly complaine of the mulitude of beggers as though it were impossible to helpe them all But they are reprooued of lying by their prodigalitie which to maintayne they haue goods ynough by the rust of their money which with insatiable greedinesse they lay vp and looke vpon in their Cofers and by the abundance of their apparell which they rather suffer mothes to eate than they wyll gyue them or the money they might make by selling them vnto the poore and so as Iames sayth they shall one day feele their damnation to be increased by those verie thinges wherevnto they haue bene so much giuen and addicted But that Ananias should haue nothing to excuse hymselfe by Peter sheweth he was forced by no necessitie to doe so wickedly saying Pertayned not thy lande to thy selfe onely and after it was solde was it not in thyne owne power Thou mightest eyther haue solde thy lande or else haue kept all the money therof to thy selfe and no man would haue thought thee euer the lesse worthy the company of the Christians Whereby it may euydently be gathered that no man was compelled by any lawe to sell hys goodes but that this was a free and voluntary contrubution as was declared in the former Sermon and yet Peter leaueth not here but sheweth the heynousnesse of thys offence to be so great that a Christian man shoulde not once haue thought any such thing much lesse haue done it For he sayth Why hast thou conceyued this thing in thy heart For Christ requyreth so great sinceritie and vprightnesse in those that be his that he will not onely haue their maners and outwarde conuersation pure but also their mindes and cogitations voyde of all dissimulation Last of all he rehearseth the chiefe of all the matter Thou hast not lyed to men but vnto God. For thou hast not to doe with men onely but also with God which searcheth the hartes and the reynes who thou shalt perceyue will be a reuenger of thy wickednesse Let vs marke in these thinges howe to take them which vnder the pretence of fayth and religion go about to deceyue menne Amongst whome with Ananias they be the chiefe which haulting on both sides so professe Christes religion that although the kingdome of Christ fayle or fall vpon the earth they will prouyde for themselues well ynough Next vnto these be those which lyke vnto Iudas robbe Christ and his Church eyther by craft or open force and at length betraye him with a kisse Whervnto may be ioyned Ieroboamyshe princes which vse religion to establishe their tyranny whyle they prescribe such articles of fayth and thrust in such rytes of religion as they knowe are not commaunded by Gods worde but depende vpon the meere traditions of men and seeke none other thing but to keepe men in awe and obedience ouer whome they raigne as we reade Ieroboam once dyd the first author of tyranny among the Israelites And as many as vnder the cloke of the gospell and christian fayth seeke to lyue licentiouslye are lyke vnto them whereof there is in these dayes a great number And it is an easie matter for all these eyther to beguyle men or else to put them so to silence that they shall not bewray out their hypocrisie But bycause they lye not vnto men onely but also to God hymselfe they shall neuer escape vnpunished For as nothing can be hidden from hym so vseth he most to hate and abhorâ—e lyers of all others And Christ testifyeth that such shall be shutte out of his kingdome For who would thinke him an honest man which would suffer other to be beguyled vnder the pretence of his name Therefore what folly or madnesse is it to imagine God to be such an one who is truth it selfe But to returne to the history doth Ananias fact seeme so horrible a thing to Peter onely Nay it is more horrible in Gods iudgement as the successe thereof declareth For as soone as he heard these wordes he ended his lyfe by sodaine death casting all them into a great feare by his miserable ende who heard of the same whereof we will speake hereafter when we shall entreate of the like destruction of Sapphira his wife First we haue here to consider the efficacie of Gods worde which God will haue perfourmed though it be vttered but by man For the strength thereof dependeth not on mans authoritie but standeth of and by it selfe Thys is to be vnderstanded as well of the promises as threates which are conteyned in the scripture For whatsoeuer the preachers promise the faythfull seruaunts of God they shall be as well fulfilled as if God from heauen would thunder them out And whatsoeuer they threaten vnto the wicked and prophane contempners of God they shall vndoubtedly fall vpon them The worde of Christ witnesseth the same which sayth that whatsoeuer his ministers binde or loose on earth shall be bounde or loosed in heauen And let no man here obiect vnto me that God alwayes vseth not so present an execution of his iudgements as we here see For although the wicked take occasion hereby to mock and make light all maner of threates Yet shall they buye this carelesnesse full deare when they shall here the voyce of Chryst their iudge whome they shall not be able to abyde Let vs rather acknowledge the long suffering of God which therfore sometimes differreth his punishment to giue vs a time to repent in And sometimes againe sheweth some examples of his iudgement to declare the truth and authoritie of his worde Furthermore it is to be considered how Peter slayeth Ananias by the worde and pronouncing of Gods iudgement whervnto that is not vnlike that Paule did when he strake Elymas the Sorcerer blinde as we shall see in the .xiij. Chapiter These things might seeme to haue beene vnsâ—emely for such as had the Ministerie of lyfe and saluation committed vnto them But the Apostles deserue no maner of reprehension to whome amongst other giftes of the holy ghost Paule teacheth the efficacie of powers was giuen that is an effectuall power of perfourming the thing that they spake Here also is the right and authoritie of the sworde prooued which the Magistrate hath to punishe malefactours by For if Peter and Paule may be excused for that they vsed the gift gyuen them of God agaynst Ananias and Elymas the Sorcerer with what reason shall we accuse the Magistrate who lykewise
hath the authoritie of the sworde committed him of God And me thinketh there needeth no long disputation agaynst them which in matters of religion will haue the authoritie of the sworde altogyther to cease For though we graunt them that no man ought violently to be compelled to the fayth for that it is the gift of God yet is it the Magistrates duetie by the sworde to keepe vnder both blasphemers deceyuers and false teachers least for lacke of punishment they doe and speake agaynsâ— the glorie of God and publike tranquilitie See the â—aw Leuit. 24. Deut. 13. Neyther seemeth Peter in thys present place nor Paule afterwarde to haue sought any other thing than the defence of religion In primis let vs beare in minde the chiefe poynt of this hystorie and being frayde with the horrible example of Ananias let vs flye dissimulation let vs worship God in spirite and truth and cleaue to Iesus Christ with mindes burning in godly fayth to whome be prayse honour power and glory for euer Amen The .xxxiij. Homelie AND it came to passe that as it were about the space of three houres after his wyfe came in ignorant of that which was done And Peter sayd vnto hir Tell me Solde ye not the lande for so much And shee sayde yea for so much Then Peter saide vnto hir Why haue yee agreed togither to tempt the spirite of the Lorde Beholde the feete of them which haue buryed thy husbande are at the dore and shall carie thee out Then fell she downe streyte waye at his feete and yeelded vp the ghost And the yong men came in and founde hir deade and caryed hir out and buryed hir by hir husbande BYcause our Sauiour Iesus Christ was not ignoraunt that there would be alwayes false brethren and hypocrites in the Church which would be authors of great offences he would therefore in the beginning and springth of the Church haue some terrible example shewed agaynst them whereby we myght learne what such as they be shoulde looke for and trust to We haue seene the first part hereof in Ananias in whom the conditions of hypocrytes are trimly expressed These men are destitute of true fayth which thing is the fountaine beginning of all euill For hereof it commeth to passe that they wickedly mocke and despise as well God as his Church Herevnto maye we adde incurable obstinacie the accomplishment of all vice wherby it commeth to passe that a man may easilier conuert open synners than such as haue once purposed in theyr minde to deceyue the congregation by hypocrisie and dissimulation These things shall appeare the more plainely if we consyder the other part of thys storie which contayneth as dolorous and lamentable an ende of Sapphira which within three houres after not knowing of hir husbandes death came in vnto Peter and the faythfull which were with him as Luke reporteth For commonly it so commeth to passe that we knowe those things last which it behooued vs first to knowe bicause menne vse rather in our absence to disclose our faultes than to reprooue vs to our face Then also the affection of loue so worketh in the godly that they vnwyllingly bring tydings of anye thing which may giue occasion of griefe to their neighbours Which seemeth me to be the cause that Sapphira as yet knewe not of the death of hir husband But to the ende we may receyue the more vtilitie by consideration of thys hystorie first of all we will speake of the question wherewith Peter beginneth with hir and then of the ouer bolde confidence of Sapphira and last of all of the punishment wherewith God was reuenged on hir Peters demaunde was neyther light nor superfluous For thereby Sapphiras impietie did appeare the playner which otherwise might eyther haue seemed ignoraunt of hir husbandes craft or else to haue bene induced by hys authoritie so to haue dissembled Therefore Peter requireth of hir a reason of this their doing saying Tell me solde you the lande for so much Furthermore where the successe of the matter declareth that Peter did nothing of priuate affection but by the instinct of the holy ghost it behooueth vs here to marke the order that God vseth in punishing the wicked The incurable naughtinesse of Sapphira could not be hidden from him neyther coulde any man haue letted him to haue punished the same by and by But he woulde haue a time of repentaunce graunted hir and hir minde to be tryed and stirred vp by a straunge demaunde least he might seeme ouer hastie to anye man by his seueritie Such examples of Gods long sufferaunce are euerywhere extant For he is well ware of vsing any crueltie against the guiltie as Tyrannes doe but will haue them vnderstande by what offences they haue prouoked his wrath and punishment agaynst themselues Thus we read he did with our first parents and he gaue them that liued in the beginning of the worlde an hundred and twentie yeares space wherein to repent them and did also vouchsafe to sende them Noah the preacher of righteousnesse Likewise he would not destroy the Chanaanites and Amorrhites vntill he saw they filled the measure of iniquitie and were become alltogither incurable But what neede examples seeing we haue plentie both in the holy prophane hystories to let passe those things whereof wee see experience daylie both in others and in our selues Let vs rather apply these matters to our instruction and first of all let vs not abuse the long suffering of god For he prouoketh vs to repentaunce Let vs not therefore like reprobates procure vnto vs the wrath of God by contynuing in synne without repentaunce and waxe euery day woorse and woorse For God is slacke in punishing but this slacknesse as the heathen haue vsed to saye he recompenceth with weight and heauinesse of punishment Also let vs followe the goodnesse of God and not be to hastie in our iudgement although it appeare some haue deserued punishment For where God euery where desyreth the saluation rather than destruction of men what boldnesse is it I pray you to sâ—ryue to ouercome Gods iustice by our rigour and seueritie which thing they haue chiefely to consider which haue receiued power and authoritie from God to punishe other least through their seueritie and hastinesse of iudgement they bring the bodyes and soules of them in ieopardie whose saluation they shoulde principallye seeke But let vs harcken to Sapphira who boldly lyeth without all shame and feare of god And she doth not simply affirme the thing but vsing a signe of contestation confirmeth as it were by an oâ—h that which she knew to be false For where euery man had libertie to giue what seemed him good it was lyke hytherto that no man was required to giue account before the congregation what he receyued and layde forth Therefore Sapphira should haue thought that it was not without some mysterie that such a question was now mooued especially knowing in hir selfe that
seene these men turned out againe by Monkes and Bishops and that they haue founde no helpe or succour in those goodes which they had layde vp for that vse to defende the Church by force agaynst the open enimies of religion And better successe let them not looke for which commit lyke offence For if Ananias and Sapphira deserued sodeyne death who as Luke writeth tooke nothing from the Church but deceytfully put aside and withhelde part of their owne goods what deathes and mischiefes doe not they deserue â–ª which dare ryfle Churches by open force and publike authoritie Let vs in these things acknowledge the power of Iesus Christ who as he alwayes doth vouchsafe to be mercifull to his Church so will he not suffer hir to be beguiled but will worthily punish both hir professed enimies and persecutors and also all hypocrites and deceyuers that the synceritie of true religion may be preserued to him be prayse honor power glorye for euer Amen The .xxxiiij. Homelie AND great feare came on all the congregation and as many as hearde it By the handes of the Apostles were many signes and wonders shewed among the people And they were all togither with one accorde in Salomons porch Anâ— of other durst no man ioyne himselfe to them Neuerthelesse the people magnified them The number of them that beleeued in the Lord both of men and women grewe more and more in so much that they brought the sicke into the streetes and layde them on the beddes and couches â—hat at the least waye the shadowe of Peter when he came by might shadowe some of them There came also a multitude out of the Cities rounde about vnto Ierusalem bringing sicke folkes and them which were vexed with vncleane spirites And they were healed euery one WEe haue hearde the horrible example of Goddes iudgement whereby Ananias and his wife Sapphira were punished with sodeyne death both for that they falsly counterfeyted a fayth in Christ and al so went about to beguyle the Churche in the goodes that were giuen for the reliefe of the poore This example teacheth vs how great the seueritie of God is in punishing of hypocrytes who as he cannot be deceyued so can he not but be grieuouslye offended with them that go about to beguyle him We haue seene also what a feruent desire was in the primitiue Church to conserue and mainteyne discipline least eyther dissemblers or open malefactors shoulde creepe in and cause the fayth of Christ eyther to be defamed or suspected And to thintent all posteritie myght be enflamed to followe the same this present place followeth which rehearseth manye and singuler fruites of this example whereto are adioyned the traueyles and exercises of the primitiue Church to thintent we maye learne by them what we haue in these dayes to doe if we desire to haue the kingdome of God enlarged or Christ to be fauourable vnto vs. First Luke sayeth And great feare came on all the congregation and on as manye as hearde these thinges Then the Christians feared as well as straungers to whome the report of this thing came And this was no vnprofitable feare for by it the godlye were the more aware and traueyled the more earnestly in Gods affayres â–ª and the enimies durst doe the lesse against the Church which they sawe had the spirite of God so manifestlye with them This is the chiefe fruite of ecclesiasticall discipline that it keepeth the godly in doing their dutie and feareth the vngodly Now a dayes bicause all men may doe what they will the Churches being disordered by licentiousnesse of lyfe become a praye to the enimies Here must we also learne the vse of Gods iudgementes which consisteth in this that by them we learne Gods iustice and being afrayde amende our liues by the godly consideration thereof God taught vs this vse â–ª when he shewed Abraham the horrible destruction of Sodome saying I knowe that he will commaund his housholde and his children after him that they keepe the way of the Lord and doe after right and conscience And for this cause woulde â—e that the presidentes of his iudgementes shoulde be recorded in writing and be reade in the Church both priuately and apertly as Asaph testifieth where he thus writeth He made a couenant with Iacob and gaue Israel a law which he commaunded our forefathers to teache their children That their posteritie might knowe it and the children which were yet vnborne To the intent that when they grew vp they might shew their children the same That they might put their trust in God and not to forget the woorkes of God but to keepe his commaundementes And not to be as their forefathers c. Therefore this vse of Gods iudgement whereby Ananias and Sapphiras dissimulation is punished must also be now a dayes retained that we may conceyue a true feare of God and take heede of hypocrisie and worship God in spirite and truth as Christ hath commaunded vs yea let all men be excited with this example and applye vnto themselues whatsoeuer any where in hystories is written of this kinde that by other mennes examples they maye learne what they haue to doe if they meane to auoyde the wrath of God. Secondlye it is sayde of the Apostles that by their ministerie many signes and woonders were shewed among the people Wherby it appeareth the prayers of the faythfull were hearde also in this behalfe which besought God that the Apostles might be endued with myracles through the authoritie whereof they might be holpen in setting forth the kingdome of christ And they worke not only common myracles but their power is extended so farre that the diseased layde in the streete desire but the shadowe of Peter paâ—sing by and thinke that it will helpe them Nowe beginneth that saying of Christ to be fulfilled He that beleeueth in mee the woorkes that I doe he shall doe the same and greater than these shall he doe This is the second fruit of ecclesiasticall discipline that God heareth the prayers of the Church and encreaseth the gifts of his spirite where contrarily he abhorreth their prayers which stop their eares at his lawe This appeareth by histories which euidently declare that the rarer giftes of the holy ghost and working of myracles began then to cease when discipline beganne to waxe dissolute and corruption of maners encreased Yet let no man thinke that superstition is here defended by that is written of Peters shadowe no more than by that we shall afterwarde heare of Paules handkerchefe â–ª Some vse thus to reason of this place If Peters shadow helped many how much more shall his rayment and bones And herof springeth all that confused Chaos of superstition which we see is in pilgrimages about Saints reliques wherof the most part be counterfeyted But we say that these myracles were not wrought to testifie eyther of Peter or Paules power but to confirme the preaching of the Gospell whereof they were ministers Therefore they
Euangelist Luke yesterdaye declared vnto vs what crymes the highe Priest obiected to the Apostles and howe the Apostles aunswered them Which hystory serueth chiefly to this purpose that we myght vnderstande with what crymes the wycked are wonte to defame the truth and the Ministers thereof and also what constancie and boldenesse it behooueth vs to vse in the defence of the same Where the first and chiefe care must be for the dutie that we owe vnto God that for any mans fauour or pleasure we offende not against the same Then we must take heede that through our fearefulnesse our enimies waxe not the more insolent as it appeareth their propertie is Furthermore we must constantly holde fast and keepe the confession of Christ that we be not ashamed of him before men who was not ashamed to become man and suffer death for our sake Nowe it foloweth what effect this aunswere or Apologie had with the wicked enimies of Christ which is a verie notable place bicause it reprooueth both the incurable obstinacie of the wicked and also teacheth vs howe easilie God beateth downe theyr bloudy enterprises First speaking of those which had conceaued an implacable hatred against the truth he sayth when they heard that they claue a sunder and were as men ready to burst for anger For it spited the prowde and ambitious men to see their authoritie so little regarded and it seemed a thing to them intollerable to here the truth of Christ so boldly and stoutely defended Therfore in the verie presence of the Apostles they consult howe to put them to death And it is verie lyke they rather vsed furious exclamations than any graue deliberation This example teacheth vs that the wicked and reprobate which are hardned in the hatred of Christ can no maner of waye be mytygated and mollified For such can not receiue the holy ghost who onelye hath power to alter and chaunge the hartes as we sayde in the last sermon For although the outwarde worde of God pierce their mindes and touch their consciences yet it hardeneth them and maketh them the more fierce And as great heate in the vpper region of the ayre dissolueth not a colder matter drawne vp thyther but maketh it congeale into yse Euen so the mindes of the wicked the more they are vrged with the worde of God the more fierce they wax and hard hearted Or else as the heate of the sunne melteth the wax but hardneth myre and claye so the worde of God wherewith the mindes of the vngodly are wonte to be taught and enfourmed maketh the vngodly more stubborne and frowarde Not that the fault is in the worde of God but bicause the corruption of nature in the wicked is such that it letteth stoppeth the true effect of the word Examples here of we haue in Caine and Pharao in Saul and Achab in Iudas the traitor and infinite others wherevnto these men may also be adioyned as the matter well declareth Here let vs learne what to iudge of the men in our dayes which manifestly vtter their â—ankred hatred against the worde where we are further taught what an heynous offence it is to persecute the truth especially if it proceede not of ignoraunce and of a foolishe zeale towarde God but of the instigation of most corrupt affections This thing deserueth that we are made vnfitte for the medicine of Gods worde which onely is able to restore vs to health and lyfe Furthermore thys example teacheth vs what the wicked enimies of the truth meaning and purpose is in their counsels surely none other but that the ministers of truth maye be made out of the waye who alone they suppose hinder their desyres wyshes For this they all peculiarly thinke that there is nothing more against them than the worde of God which reprooueth their wickednesse whereby it commeth to passe that they are not ashamed to shewe all their power against a fewe of simple men and to striue with all their might and mayne against them whome valiaunt men and of haultie courage would scarce vouchsafe to take any labour or paine about But these men be of an other opinion for they haue perswaded themselues that then they are safe when they be no more troubled with the painefull sermons of Gods worde So Achab thought Elias onely was his enimie and the disturber of the people of Israell and promised himselfe certaine victorie against the Assyrians till he tooke Micheas to counsell who as he was perswaded delighted in nothing but in telling of vnlucky tydings Euen so these men beleeued they should then be free from the gylte of Christes bloude and in safegarde and sure if the Apostles might be dispatched out of the waye that they could ring no more in their eares And euen nowe a dayes if a man happen to demaunde of some men what it is that most grieueth them they onely complayne of the Ministers of Gods worde And hereof commeth it to passe that this worlde so rageth against the preachers of the truth that it beleeueth they onely are the disturbers of all publike peace and tranquilitie which thing since it hath in all ages beene done let vs not marueyle at the vsage of our dayes nor be offended at the attempts of the wicked of whome Christ hath so often gyuen vs warning Let vs rather arme our selues with the spirite of constancie fortitude and pacience let vs also walke warely and circumspectly in the vocation wherevnto the Lorde hath appointed vs as Christ long agoe hath taught vs. But some man may marueyle by whose helpe and intercession the Apostles were deliuered out of the handes of their most cruell enimies and from the perill of present death Luke sheweth there stoode vp a patrone and defender of them one of their owne bench and number that is to saye Gamaliel whose profession he diligently describeth For he sayeth he was a Pharisey which sect as it ascribed to it selfe a countenance of outwarde iustice so was it most aduersary to the Christian faith and doctrine Further he was a doctor of the lawe wherevnto it appeareth he gaue more studye than the residue of his profession his studie wanted not a profitable successe Beside this he was of great authoritie which made all the people to loue him and reuerence him And that was a thing in this matter verye commodious and auaileable For where the residue of them feared the people his authoritie they coulde not reiect vpon whome they knewe all the Commons depended He therefore being mooued with the importunate deuises of his fellowe Phariseyes and meaning to withstande their furiousnesse commaundeth the Apostles for a little whyle to stande aside that he myght the more freely intreate of this cause declaring by this his doing howe much more prudent and wyse he was than the residue which in the presence of the Apostles so bewrayed the impotencie and rage of their mindes Then by and by declareth he his iudgement whereby he mittigateth
such mischiefe become a praye for sedicious and wicked persons For who seeth not here that saying of Christ fulfilled I came in my fathers name and ye receyue me not If another come in his owne name him you will receyue Which thing we see coÌ„meth to passe also in these dayes For the nature of the worlde is incurable delighting and reioycing in seducers and deceyuers and hating the Ministers of the truth continually Therefore it commeth to passe by the iust iudgement of God that they taste of effectuall elusion and wittingly and willingly runne into destruction But let vs returne to Gamaliel to see how he vseth these examples For of these he gathereth the foundation of his sentence whose proposition or coÌ„clusion is abstayne from these men and let them alone Which to perswade them he bringeth his argument in fourme of a Dilemma in this wise This businesse wherof the Apostles whome you iudge worthy to die are ministers and stewards is eyther of God or of man But whether soeuer it be I think it good you absteyne from shedding their bloud For if it be of man and is gouerned none other waies than by mans counsayle it wil fall of it selfe as the examples of Theudas and Iudas within these few yeres passed abundantly declare Therfore what madnesse were it to incense and stirre vp the â—urie of the Commons to take that out of the waye which within a shorte space though no man set hande to it will fall to the grounde alone But if it be of God and be gouerned and ordered by him it cannot quayle by anye force or counsayle of man For what is man being but dust and ashes able to preuayle agaynst God Now the ende of this counsell must be diligently obserued the which whyle manye neglect they take occasion hereby of a most pernicious opinion whereby say they no attemptes be they neuer so wicked no errors be they neuer so blasphemous are by force to be kept vnder Whereof can followe none other thing but the ouerthrowe of all discipline aswell ciuill as Ecclesiasticall For the Magistrate shall carie his sworde in vayne And in vayne doth Paule appoynt such Ministers in the Church as shall not onely teache the truth but also be able to confute and conuince the gaynesayers Who will thinke that this so wyse a man ment to loose all the sinewes of Ciuill and Ecclesiasticall gouernement at once It appeareth rather he had this meaning to saue the Apostles from the furie of the Iudges and from present death which he sawe he shoulde most commodiously doe if he shewed them that they could not without manifest daunger conclude any extremitie agaynst them For eyther they must fall in daunger to Godwarde if the Apostles doctrine were true and they the ministers of God or else of the commons whose rage they were better to auoyde than to prouoke speciallye in such a matter as coulde not long stande if it were but mennes working Furthermore whether he vnderstoode the truth or not he yet seemeth ambiguous and doubtfull in his talke Therefore their case is of a farre other sort which being illuminated with the true knowledge of the truth ought by office to defende it and to roote out errors and wickednesse In the meane season this ought to be to vs as an Oracle that we learne Gods counsels can be hindered by no force of men but that mans counsell falleth of it selfe For God is eternall and immutable so is his worde eternall and can by no meanes be infringed And Dauid testifyeth that God scattereth the counselles of the Nations but establisheth his owne counsayle for euer We haue examples euerie where to prooue the same Saul long stryued against the counsell of God who had fully decreeed to make Dauid king of Israel But the more he stryued the lesse he perceyued he preuayled and founde an euill ende of his contending with god But chiefely this thing is to be applyed to matters of fayth and religion It is Gods counsell and decree that his sonne whome he begat from euerlasting should beare rule ouer his holy hill that is to say the church To him it was saide Sit thou on my right hand vntill I make thy foes thy footestoole Satan from the beginning of the world hath withstanded this deuise and counsell And in Abel whome for this cause we may call the first Martyr of Christ beganne this persecution which continued all the yeares following and yet to thys houre endureth But the kingdome of Christ and the Church endureth also bicause it is buylt vpon that rocke agaynst the which the gates of hell are not able to preuaile And if on the contrary side a man consider the vsage of the Gentiles and that monstrous Chaos of ydolatrie which most mightie Monarchies followed confirmed by space of manye yeares allowed by the consent almost of all people and nations assaulted at no tyme by force of any man he shall see it is fallen downe of it selfe and scattered abroade by the spirite and worde of christ The lyke reason is of the holy scripture which the Apostle calleth inspired of God. For if a man consider the prophane wryters their Bookes surely were in great estimation and had no enimies to make them away yet the most part of them are perished and scarce are the names of those bookes extant which in tymes past most riche kings sought with great diligence and bought full dearely as is reported of Ptolomeus Philadelphus and such other lyke But the holy bookes of Scripture so many tymes burned banished and hated of most mightie princes are yet forth comming and being almost translated into al tongues be in stead of maysters and teachers ouer all the worlde Let these thinges therefore serue for our instruction and comfort that we rashely doe nothing against God nor feare not the threatning decrees and ordynaunces of the world and of tyrannes against the kingdome of Christ. But let vs so acknowledge God for our reuenger and defender that we may faythfully serue him in buylding vp of his church according to our vocation as Coadiutours of Iesus Christ to whome be prayse honor glory and power for euer Amen The .xxxix. Homelie AND to him agreed the other And when they had called the Apostles they bette them and commaunded that they should not speake in the name of Iesu and let them go And they departed from the counsell reioycing that they were counted worthy to suffer rebuke for his name And daylie in the Temple and in euerye house they ceased not to teache and preache Iesus Christ. BIcause it is so ordeyned that all men of a certaine naturall instinct are desyrous of helth welth it can not be chosen but they must be much offended at aduersitie tribulation especially such as accustometh to ryse bycause of religion For it commeth to passe most times that men iudge of religion according to the effect and successe therof and
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
The time is come that iudgement must begin at the house of god If it first beginne at vs what shall be the ende of them which beleeue not the gospell of God And if the righteous scarcely be saued where shall the vngodlye and the sinner appeare Woulde God these people woulde marke well these things which of our afflictions in these dayes the consideration whereof ought to serue for amendment of their life take occasion of great impietie and blasphemie Thirdly it is not to be neglected howe Christ delyuereth his Apostles from perill of death but yet suffereth them to be beaten with roddes By which example he teacheth vs to shake of carelesnesse from our mindes least hauing escaped some one daunger we suppose all things after to be safe and in quyet but we must rather thinke there remayneth for vs other conflicts wherevnto we must prepare and make readie our selfe For the which cause God euerie where exhorteth vs to watch and to pray And we want not examples that teach vs how vnhappie an ende commeth of carnall securitie and slouthfulnesse But let vs also see the other thing which they did otherwise than Gamaliel counsailed them These wicked Bishops the other sitting with them renewed the decree whereof mention was made in the chapter before going and commaunded the Apostles that from thenceforth they shoulde teache no more in the name of Iesus that is that they should not preache the Gospell This is a great argument of stubbornesse which is peculyar to the wicked For where in all other things they are tossed to and fro with diuers affections and are light and inconstant yet they remaine most firmly in the hatred of the truth and most earnestly vrge whatsoeuer thinges they thinke make for the ouerthrowe thereof But let vs diligently marke the tenour and fourme of their decree whereby they forbid them to speake in the name of Iesus Thus the name of Iesus Christ is hated of the wicked The worlde can after a sort abide the doctrine of penaunce and forgiuenesse of sinnes For both in tymes passed the wise men of the Gentiles wrate many thinges touching repentaunce and pourging of sinnes and in these dayes the Papistes much intreate of both these poyntes and Articles And where as the thinges they say come out of the closet of humane reason they easily admyt and allowe them bicause they are wonte to be ledde with the reason of the fleshe But assoone as repentaunce and remission of sinnes is preached in the name of Christ according as he hath commaunded this doctrine the worlde cannot away with all bicause it is contrarie to the things which mans wisedome hath inuented in matters of religion and saluation wherein men commonly vse greatly to glorie For if Christ giue vs true repentaunce as Peter before hath taught vs and we be not authors thereof our selfe then the libertie of our will is fallen mans power is dashed and we haue no cause to glorie any more in our merites Yea that is founde true that Christ sayth without me you can doe nothing Likewise is that saying of Paule true It is God that worketh in vs both the will and the deede Againe what hast thou that thou hast not receyued And if thou hast receyued it why reioycest thou as though thou hadst not receyued it Againe if we haue remission of sinnes in the name of Christ then is the glorie of our satisfactions quayled and the trust in our owne workes is found vaine ridiculous yea an impious and blasphemous Fayre or market of holy things the which couetous men that thinke gayne good religion haue brought in Further where the heynousnesse of sinne is such that it could no way be taken awaye but by Christes bloude onelye it easily appeareth howe earnestly and feruently we ought to labour that we fall not agayne from that holynesse and libertie into the which we be brought by the benefite of christ And here are opened the springs of christian discipline without the which the profession of a christian name serueth more to damnation than to saluation Yet men of their corrupt nature and disposition abhorre from all these things Whereby it commeth to passe that they can not paciently brooke and heare the doctrine of Iesus Christ. It is profitable to consider these things least the ignorant suspect the doctrine of the Gospell which we see the worlde so enuyeth and hateth Let vs passe from the wicked enimies of Christ to his elect vessels the Apostles and let vs see howe they here behaued themselues Of whome Luke telleth specially two things First that they went from the Counsell reioycing that they were counted worthy to suffer rebuke for Christs name sake The other is that they ceased not daily both in the temple and in euery house to teach and preach Iesus christ Of both which we haue the more diligently to intreate bicause they serue much to our comfort and instruction The Apostles reioyce that they are in reproch beaten with rods Let no man imagine the Stoikes indolency or want of affections in them or that they were so farre out of their wittes that they coulde not iudge betweene honor and shame For it is both euident they were men and also subiect to the affections that are in men and such as had diuers times defended their good name agaynst the sclaunders of the wicked They reioyce that for Christes name sake they were able to suffer shame Where we see two weightie causes of ioye concurring togither For first it is euident all men are sinners and that euen in the godlye remayne smatches of sinne whereby they manye times grieuously offende so that they deserue to be punished of god But such is the goodnesse and clemency of God that he sendeth such punishmentes vnder the name of Christ and for the truth which ought to be punishmentes for sinne Which is as if a Prince should deliuer a thiefe which had deserued hanging from shamefull death and woulde sette him in the fore fronte among the chiefe of his Court to fight for the libertie and safetie of his kingdome And it is verye lyke the Apostles had this consideration who could not as yet forget what they had commmitted partly by their fowle flying awaye and partly by their fowle deniall when Christ was taken And where their mindes hitherto might be in doubt nowe haue they an infallible argument of Christes reconciliation perceyuing that they are made partakers of his crosse and affliction Herevnto is to be ioyned another cause proceeding of Christes promises whereby he promiseth the ioyes of the kingdome of heauen to them which suffer persecution for righteousnesse his names sake For he sayth Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen Blessed are you when men reuyle and persecute you and shall falsly say all maner of euill sayings against you for my sake Reioyce and be glad for great is your rewarde in
whether they haue spoken any thing against their receyued superstition abuses and errors of Popish tyranny yea or no. Which thing if once it appeere by and by sentence of death is pronounced neyther will they heare any reasons or argumentes whereby they are able to defend their dooings So that if any man confesse he haue denied the intercession of Saintes and hath spoken agaynst the superstitious worshipping of them he is streight way condemned of heresie and not permytted to giue any accompt of his doctrine in that behalfe Likewise he is iudged an heretike that speaketh against the sacrifice of the Masse against the fyre of Purgatorie against the supremacie of the Sea of Rome against selling of pardons and diuers such lyke merchaundizes and farther reasons of his doing or teaching will they not heare Let vs well note these thinges that they beguile not the simple when they see they giue vs free libertie in the counsell to pleate our matter For there lyeth a Snake in the grasse and they couet nothing else of vs but the confession of the truth which of all other things they most hate and detest But let vs heare Steuens aunswere which consisteth of a whole narration or historie taken of the first Origene and beginning of the Iewishe Nation and comprehendeth in it the chiefe benefites of God bestowed in times past vpon the fathers with the deedes done againe by them eyther good or euill What the ende and scope of the whole discourse is may easilye be gathered of the poyntes of his accusation The chiefe pointes wherof were that hee had blasphemed God and the lawe Therefore he beginneth to purge himselfe of impietie and least he might seeme to beguile them with vaine and trifling arguments he doth vtterly protest that he is altogither voyde of such impietie against God and his ordinances His first argument consisteth herein that he acknowledgeth and preacheth the same God that whylome wrought diuers things among the fathers and whom they onely worshypped Then prooueth he that he ought not to be iudged vngodly for abrogating the lawe and the ceremonies for as much as the fathers in time passed pleased God without the lawe and ceremonies onely by the obedience of fayth and that the same God liked not many of them after the lawe and ceremonies were instituted And thereof hee euidently prooueth that the law and ceremonies had a farre other vse and ende than that men could be iustified and saued by them but rather that such a way of saluation was shadowed by thē as was at length accomplished in Christ and that therefore the ceremonies were to be let passe and Christ to be embraced by true fayth And at length for that he woulde driue them from their vaine affiaunce in the fathers he setteth before their eyes their stubborne and incurable impietie accusing them earnestly that they had lieffer to followe their Progenitors than those auncient and holy fathers which through fayth pleased god And thys is the summe of all Steuens oration wherein we are taught after what sort and howe boldly we ought to defende Gods quarrell agaynst the enimies thereof Here appeareth also a marueylous power of the holy ghost which could instruct him with so perfite a knowledge of diuinitie and with so great boldenesse of minde that being set in the middle of these Woolues he could so wisely giue an account of his doctrine and faith and so constauntly contempne his enimies Which example ought to encourage vs to thinke that the power of the holy ghost can not be ouercome with the stowtenesse and frowardnesse of the wicked Let vs see nowe the beginning of his oration conteyned in thys place The beginning is briefe and short For he sayth yee men and brethren hearken He calleth them brethren bicause of countrie sake by which name the Iewes vsed often to salute one an other and fathers for the dignitie and office sake which they were in by Gods appointment whose authoritie he wyllingly acknowledgeth although he knewe them to be very corrupt and wicked Yet is he not so amazed at their dignitie that he thinketh it vnfit to dissent from them but rather he plainely and freely speaketh his iudgement and accuseth them of errour By this example we are taught that the christian fayth doth not abolishe the duties of humanitie and ciuilitie which we owe vnto them that are in authoritie and dignitie aboue vs For although touching the state of saluation there is no differences of persons in Christ Iesu as Paule teacheth yet the degrees of dignitie remaine and Christ hath not abolished the lawe of God the father which commaundeth vs to honour our parents and to rise vp vnto a gray head and as the same Apostle witnesseth it is the propertie of christian modestie that one goe before an other in honor Yet the chiefe care woulde be of Gods will and of the duetie we owe vnto him least we dissemble the truth for mans sake the confession whereof Christ euery where requyreth of vs Neyther must we at any time forget that Apostolike and verie christian Maxima or sentence that teacheth vs we must rather obey God than men As therefore by the example of Steuen the barbarous vncurtesie of certaine frenetike persons is condemned who to shew themselues christians salute princes and all others in authoritie by none other name than brethren so is the tyranny of them also confuted which thinke it not meete that any man should gainesay the Byshops of Rome bycause their authoritie is confirmed by prescription of so many yeares and priuiledge of so many Princes But vaine and ridiculous is the glorying in mans authoritie seeing it was lawfull for the Apostles to dissent from them whose power was ordeyned of God and whome they acknowledged for fathers by reason of Gods institution The plainenesse and simplicitie of the gentile Philosopher is much to be commended which sayde Socrates is my friend but truth is more my friend What vnrighteousnesse is it therfore to require of christian men that they should haue more regarde of the Antichrist of Rome than of Christ and his eternall truth But let vs returne vnto Steuen which beginneth his narration wyth Abraham the father of the Iewishe nation bicause they did most glorie in him And by his example he prooueth that the ceremonies of the law are not necessarie to saluation and that they are not to be thought wicked and blasphemous which preach they are abrogated bicause Abraham in time past pleased God without them The circumstaunces of place and tyme make for the amplification of the argument For least they might thinke that God had any respect to the lande of promise he sheweth that God called Abraham foorth being yet in Chaldea or Mesopotamia and that after Thares hys father was dead by reason of whose age or sicknesse it is lyke he stayed in Charran he came into the lande of Chanaan where he receyued the seale of circumcision Howbeit
out were accepted for the people of God although they neyther had Church nor other ceremonies of the lawe And that therefore nothing letted why they might not at this daye also be saued without a Temple yea that it ought to be abrogated with all the ceremonies leuiticall forasmuche as it was playne he was already come and exhibited of whome all such things in tyme passed were but signes and shadowes The storie is written in Genesis 42.43 and in other Chapters following where at large are set forth those things which Steuen toucheth but briefely But least we lose the commoditie ensuing of the discourse it behooueth vs to note the chiefe points by themselues and so to apply them to our instruction Let vs examine therefore the cause that mooued the people to go into Egypt then their going downe and last of all what is sayde of the Patriarches death and buriall The cause that Iacob went downe into Egypt was a great dearth wherewith he was troubled in the lande of Chanaan and which he coulde by no meanes more commodiously auoyde bicause through Iosephs counsell Egypt onely had store of corne layde vp for such vse Here it is worthy to be well consydered howe God suffreth Iacob a true worshipper of him and a verie holye man to be troubled and molested with famine Thys might be imputed to his childrens naughtinesse if we read not how the like had bene seene in Abraham and Isaac And there are manye examples that teache vs howe the faythfull and true worshippers of God haue bene afflicted also with other aduersities and calamities Hereof we gather that aduersities and afflictions are not alwayes arguments of Gods wrath and that we should not dispaire in them as though we were quyte out of the fauour of god For eyther God of a fatherly care hereby preuenteth our naughtinesse and bringeth downe our hawtie courage least we shoulde grieuously offende hym or else lyke a father correcteth our faultes and by correction bringeth vs into the waye or else by thys meane executeth hys secret iudgementes not yet perceyued of vs as in thys present hystorie we see it commeth to passe For Iacob with all his familie is constrayned by famine to come into Egypt to make away to the Oracle wherein God had sayde vnto Abraham that his seede shoulde soiorne in a straunge lande out of which after many afflictions God should bring them agayne And the daylie effectes of our afflictions sufficiently teache vs that God bringeth many things to passe by his iust and wholsome iudgement which we before had no vnderstanding of But thys hath in it a singuler comfort that as he would haue Iacob feele the smarte of famine so he sent Ioseph before into Egypt and made hym ruler of all the countrie that by his counsell and prouision he and all hys familie should be fed This goodnesse and trust in God is set forth in the hundreth and fifth Psalme where it is thus sayde God called for a dearth vpon the lande and destroyed all the prouision of breade But he had sent a man before them euen Ioseph which was solde to be a bonde seruaunt c By him therefore had Iacob most succour in whom he supposed he had greatest cause of sorrowe For he had mourned and lamented bitterly for Ioseph whome he thought was deade through whose liberalitie he is nowe notwithstanding mainteyned and cherished Ioseph acknowledged thys counsell of God where he comforteth his brethren being feared with the remembraunce of their wickednesse saying that he was sent before into Egypt by Gods prouydence for the benefite and publike vtilitie of many And oftentimes it commeth to passe that the things that our enimies vniustly and vngently procure agaynst vs serue to our benefite and commoditie And yet their wickednesse is not to be excused therefore bycause they in their doing goe not about to fulfill Gods counsell or purpose but to satisfie their owne vnruly lustes as hath oftentimes already bene declared Also we haue here to consyder both Pharao and Ioseph For Pharao deserueth no small commendation of wisedome and kindenesse in that he maketh Ioseph whome he seeth to be of more wisedome counsell than his other men gouernour of hys kingdome although he knewe he was both a straunger and bonde man and in that he saw things prospered according to his deuise and counsel he liberally considereth rewardeth both him and all his kinsfolke Of which example men in authoritie may learne not onely thankefulnesse but also howe profitable a thing it is to put them in office that worship God truely bicause the blessing of God followeth suche and that which is done vnto them God taketh as done vnto himselfe Thys thing Putiphar before that perceyued well ynough whome God prospered in all his doings whyle Ioseph was ruler of hys house although he little considered the same The same doth Pharao nowe finde where by Iosephs industrie and wisedome he perceyueth himselfe greatly inriched and all Egypt and the nations adioyning preserued and mainteyned So afterwarde in this booke for Paules sake as manye as sayled in his companye were saued from drowning And as by the godly great commoditie vseth to come vnto many so oftentimes through a fewe that be wicked if they be of authoritie and power and may doe what they list ensueth great inconuenience and mischiefe Achan onely through his sacriledge as close as it was was the occasion of a publike calamitie And Ionas flying from Gods sight endaungereth not only himselfe but also the Mariners and as many passengers as were in the shippe So perillous and hurtfull a thing the company of the wicked is What maye therefore be hoped for where such are put in office and authoritie Surely none other but that they will be the cause of publike calamitie and generall destruction Whereof we haue an example in Manasses through whose bloudye and cruell wickednesse it came to passe that God being greatly offended agaynst the Iewes lette them be caryed to Babylon hauing their Citie and Temple first destroyed by fire and sworde Therefore in choosing of Officers for common weales and the Church the chiefe care must be that they be godly vnlesse we will haue destroyers reygne ouer vs rather than benefactors And surely the onely consideration of this place is sufficient to teache vs what the chiefe cause of the euils in our dayes is seeing such are euerywhere put in office and authoritie as are touched with no care of godlynesse nor religion In Ioseph we haue to consider the nature of loue tempered with the rule of equitie and iustice For he acknowledged his brethren who had handled him very naughtily and vncourteously and giueth them foode most liberally but yet he trieth their mindes with a certaine counterfaite a usteritie and sharpnesse of wordes and would not make himselfe knowne vnto them till he sawe they repented and were sorie Herein he followed the propertie of God the father
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
and clamor with vniust force wyth stones swordes firebrandes and whatsoeuer other instrumentes of the power of darckenesse With these we reade the Prophetes were in tymes past assaulted With such they disputed agaynst christ And the hystorie following will shewe howe they vsed the same agaynst the Apostles But bicause Christ hath many times giuen vs warning of these thinges we must not be offended at the same Let vs therefore be so prepared that they light not vpon vs vnawares and vnlooked for It is worthy of great obseruation and heede that whyle they rage most in violence and wrong yet they seeme to obserue a kinde of lawe and equitie For bicause they had accused him of blasphemie agaynst God and false doctrine therefore they gyue him the punishment appoynted of God for blasphemers and seducers And the witnesses as is prescribed in the law threwe the first stones at him which to doe with the more ease they put of their apparel and deliuer it vnto Saule to keepe who after he was conuerted vnto Christ was called Paule Therefore here wanteth nothing belonging to the forme of lawe And Steuen myght seeme iustly to haue suffered and according to the lawe But that is not alwayes lawfully done which hath a shewe of lawe and we must deepely wey the causes of punishments or else we shall grieuouslye erre in our iudgement In the meane season marke howe God sometime suffreth the wicked with whose rage he will haue his people exercised to fyll vp the measure of their wickednesse And by example of the witnesses we are taught howe farre impietie proceedeth if it be not stopped at the beginning They sinned in bearing of false wytnesse being neyther ignoraunt of the lawe of God neyther of the punishment appoynted for false wytnesses And they are not afrayde that Salomon sayth the Lorde hateth and vtterly abhorreth a false witnesse They are not yet contented to haue committed so horrible a fault but they go further and embrue their handes with innocent bloude where also they were not ignorant of that that is written in the lawe touching murtherers So true it is that Salomon sayth when the wicked are once ouer their shooes there is no hoe with them Let vs therefore feare the entycing beginnings of sinne least whyle they instill into vs an hatred to the worde of God we sticking fast in the toughe myer thereof be at length wholye swallowed vp of the great gulfe of vngodlynesse The things sayde of Saule who as it is written consented to the death of the holye man and receyued great pleasure therein make a waye and preparation to the hystorie following and for the setting forth of the glory of god But of these things more shall be sayde in their place It remayneth that we declare howe Steuen behaued himselfe when he was put to this cruell death where three thinges are tolde of him First he called vpon the Lorde which thing we beleeue he continually vsed to doe And it is expressed that he prayed in three wordes Lorde Iesu receyue my spirite These wordes haue in them the confession of a true fayth and an argument and token of a great and strong beliefe For being on euery side beset with the terrors of death yet he acknowledgeth and confesseth that Christ is his Sauiour folowing the example of the theefe crucified with Christ. Further he beleeueth that the soules dye not in death but passe to the state of a better life yea he knoweth that euen in death through fayth in Christ men fynde lyfe This is a great prayse of fayth that euen then it is inuincible and comforteth vs when all other helpes fayle Also Steuens example teacheth vs to whome to commende our soules when we be at the poynt of death Not to Saintes as the superstitious vse but vnto Christ our Lorde who as he hath redeemed them with the pryce of his bloude so by his resurrection he hath ouercome death and by his ascention into heauen hath prepared for vs a place in the which we shall be gathered vnto him Secondarily Steuen sheweth a token of charitie which can not be seperated from fayth For folowing the example and commaundement of Christ he prayeth for his enimies that God woulde not punishe them for their sinne as they deserued This reprooueth the wickednesse of his enimies which put him to death as an enimie of the common weale which witnesseth by his last wysh he made that no man was more desirous of all mennes welfare than he But this is the state of the vngodly in this worlde the chiefe cause of whose infelicitie is this that they neyther can knowe their benefactors nor beware of the most daungerous enimies of the publike weale Let vs learne to extende our charitie euen to the ingratefull and with godly prayers commende them to God which moste grieuously offende agaynst vs And let vs not suffer our selues to be feared with the wickednesse of men forasmuch as Gods iudgements be vnknown to vs and God lightly vseth not to reueale vnto euery man who they be that are incurable amongest men as we reade he did sometime vnto Ieremie 7.14.15 cap. Let vs also be stirred vppe with the effect of this prayer which the conuersion of Saule alone prooueth was not fruitelesse Last of all is sayd that Steuen hauing thus spoken fell on sleepe whom yet his enimies hoped now with his doctrine to haue now bene cleane dispatched out of the way The scripture oftentimes vseth this word slepe speaking of the death of the godly For so is the condicion propertie of death set forth Death is the resolution or dissolution of man consisting of soule and body In this death the soule neyther dyeth nor sleepeth but passeth into lyfe euerlasting as Christ sayth Iohn 5. Wherevpon death hath aptly bene called a passing into heauen The body is sayde to sleepe bicause it is layde in the earth as it were to sleepe out of the which in the latter daye it shall be raysed vp by Christ that it may also enioye the blysse of heauenly lyfe There are euerywhere testimonies of Scripture concerning these things and occasion shall serue oftentimes to intreate of the same Wherefore we nowe meane to be briefe Let vs set Steuen before vs to imitate that when we shall depart this lyfe our soules being gone before to the dwellings of the blessed and happy we being at the last gloriously raysed vp also in body may attayne to the inheritance of the kingdome of heauen through Iesus Christ our Lorde to whome be prayse honour power and glory for euer Amen The eyght chapiter vpon the Actes of the Apostles The .lvj. Homelie AT that tyme there was a great persecution agaynst the congregation which was at Hierusalem and they were all scattered abrode throughout the regions of Iurie and Samarie except the Apostles But deuout men dressed Steuen and made great lamentation ouer him As for Saule he made hauocke of the
Congregation and entred into euery house and drew out both menne and women and thrust them into prison Therefore they that were scattered abrode went euery where preaching the worde of God. THe holy ghost would haue the vnworthye death of the blessed Martyr Steuen with great diligence described by Luke not so muche for Steuens sake that his name according to the Oracle of Dauid might be had in perpetuall remembrance but for our sakes for whose instruction and comfort the hystorie doth greatly serue For we are taught by the example of the most holy man and first Martyr how we also ought to suffer all maner of extremitie for Christes sake and the truths and not to shunne death be it neuer so cruell forasmuch as we haue Christ to be our reuenger who hath layde vp for vs a moste excellent rewarde in heauen Agayne it is moste comfortable that we see the kingdome of Christ is not ouerwhelmed with the slaughters and tyrannie of the wicked but rather dylated and enlarged For as this thing hath oftentymes otherwheres bene declared so at this tyme the hystorie following abundantly sheweth it came to passe what tyme as Steuen receyued the garlande of martyrdome to the declaration whereof Luke in this present place prepareth him premising three things whereby that that we now haue sayd is prooued euery one of which three things we will intreate of in order First it is sayde that an vniuersall and cruell persecution was raysed in Ierusalem agaynst the Church We haue seene diuers things before attempted by the Priestes but the Apostles were chiefely then thrust at and the enimies repressed with feare of the people were the more calme But nowe perceyuing all thinges succeede agaynst Steuen as they woulde haue them and that there aryseth no tumult or businesse in the people lyke beastes hauing once tasted bloude they waxe the more thirstie therefore yea more cruell and bolde and set vpon the whole body of the congregation to ouerthrowe it Wherein they so rage and take on that within a short whyle the whole Congregation is scattered throughout Iurie and Samaria which hither vnto dwelt togither in Ierusalem It shal be for our profite diligently to behold this viewe of the primitiue Church For in this Church we see all thinges are verye well ordred after the rule of christ And the Apostles had oftentimes notable victorie when they were apprehended and caused to pleade their cause before Counselles Wherevpon any body would haue hoped that great rest and peace shoulde haue ensued But beholde horrible tumultes aryse vppon the sodeyne and the enimies emboldened wyth the death of Steuen alone cruelly make warre and set on the whole Congregation What shall we therfore in these dayes hope for whose sloth and manifolde defectes deserue a more seuere correction For if God haue suffered these thinges to come to passe in the greene tree what shall he doe in the drie This place also reprooueth their preposterous iudgements which vse to pronounce of fayth and the doctrine of fayth according to the successe of thinges falling out in the worlde For if we shall beleeue these men then must we confesse that the Priestes quarrell was good and right and that the primitiue Church was vtterly deceyued But we must search deeper for the causes of Gods iudgements and then we shall perceyue that it is for our saluation that we be exercised and invred with the furiousnesse of the wicked who in the meane season fill vp the measure of iniquitie and at length receyue worthy punishment for their tyrannie at Christes handes who is the defender of his Church But here is chiefely to be considered how the Apostles remayne in the citie after all the residue were fled Yet we reade that before this they were chiefly molested and troubled Wherfore it must needes be that they were woonderfully preserued by the help of God in this boysterous tempest of persecution For God would haue his gospell long preached in this bloudy citie of Ierusalem to the intent that both his mercy and iustice might the more easily appeere His mercy and goodnesse in that hee suffred the doctrine of grace and saluation so long to bee preached to them that were embrued with the bloude of his sonne His iustice in that he subuerted by horrible destruction those that were incurable and woulde not repent In the meane whyle we haue two thinges to consider First that there are certaine limits bounds appointed for the wicked persecutors of the congregation which they cannot go beyond For he that hath set a border about the sea within the which that great heape of waters is conteyned he that bindeth Satan by his lawes the same bridleth the wicked that they cannot do as they would nor vse crueltie agaynst whom they would Herein receyue we great consolation of mynde when we consider that the lawes of Gods prouidence can not be broken with the rage of the wicked Agayne the Apostles gyue vs an example of faythfull Superindents of the word and of the Congregation For although they knewe that Christ sayde when they persecute you in one Citie flie vnto another â–ª yet bicause they were bounde by a certayne vocation and perceyued that the remnant of the Church was lyke to fall awaye if they also shoulde leaue the Citie they had rather to hazarde their lyfe than by vnhonest flying to forsake the congregation And surely Ministers haue neede in this case diligently to beware For as all are not rashly to be condemned which by flying prouyde for themselues so must we not thinke it lawfull for euery man at all times and in all places But if it be in such a case that the Minister alone is sought for of the enimye or else he be forsaken of them which hytherto woulde haue the name of a congregation or if no ruine or detryment ensue vnto the Congregation by his departing then is there no cause why he may not reserue himselfe for a more commodious season But they that forsake the publyke cause of the Congregation and go from them that holde fast the confession of fayth these in deede be Apostatas and hyrelinges who Christ sayeth vse to flie when they see the woolfe come Woulde to God they had well considered these things which in these dayes to hastily forsooke their Churches whom it behooued rather to haue folowed the ensample of Ambrose which denied to deliuer his Churches vnto the Arrianes although the Emperour commaunded it See the Epistle to Marcella his sister which in number is the thirtie and three Luke going on in his history begunne sheweth what the faythfull which remayned in the Citie did vnto Steuen being thus stoned First he sayeth they dressed him that is they buried him This is a most auncient vsage agreable to that firste sentence pronounced of God where he sayeth that we came of the earth and shall returne to the earth agayne and conteyneth the mistery of the resurrection in
that bodies are committed to the ground as seedes vnto the earth which afterward shall be raysed vp with more glory Howbeit it is like the holy men had an other consideration For while they decently bury him that was condemned by the sentence of the counsell they manifestly reproue the vnrighteousnesse of their aduersaries giue an euident testimony of the fayth which Steuen had preached Furthermore they declare how they reuerenced him whō they saw was so singular an instrumēt of christ And they are not like vnto those which now adays vse to let slip the raynes of an impotent vnbridled tonge against the ministers of the word by whose free speach and doctrine they see their enimies are incensed and so seeke after the bloud of the faithfull ministers of Christ deride their cōstancy boldnesse whom they ought to reuerence honor In the meane time we learne by this example what we owe to the bodies of the deade that is to say honest and comely buriall forasmuch as Paule sayeth our bodies be the Temples of the holy ghost We must in our buryinges vse no pryde or superstition wherin diuers faultes are now adayes committed For there are some which puffed vp with vanitie doe so forgette their mortall estate that they will after death also be prowde while they fasten the armes cognizances of vayne glory about their Tumbs There are other again which labour by Diriges and sacrifices to do away the sinnes of the dead or else after a peculiar sorte of ceremonie vse to canonize them and make them saintes wherof the one is peeuish and without example the other derogatory and repugnaunt vnto Christes merite and doctrine which teacheth vs that those that beleeue passe from death vnto lyfe and haue neede of no new expiacions Moreouer they make great lamentation ouer Steuen And that is not against the rule of Paule whiche forbiddeth vs we shoulde not mourne as the heathen do For they lament not as vncertaine doubtfull of Steuens estate but for that they see the wicked to haue such power and the church depriued of so excellent a Minister which might yet haue done very much good in setting forth the kingdome of christ Neither are they to be blamed which cannot by and by forget their friendes like men voyde of all humanitie and common sense but are enforced to weepe forasmuch as God hath not made vs blockes and the scripture euery where condemneth those that be destitute of naturall affections On this sort we reade Abraham bewayled Sara his wife Ioseph with his brethren Iacob their father the people of Israell Aaron Moses and Samuel wyth godly dutie Yea Christe when he sawe the two sisters mourne wepte for his belooued Lazarus In deede a meane must be kept lest we may be thought either to enuy the dead their heauenly felicitie or else to stande in doubte or not firmely to beleeue the inheritaunce of the same Last of all Luke setteth vs out a singuler example of tiranny that Saule vsed against the church wherin first the great crueltie of the tyranne next the vayne successe of his purpose and intent is to be considered Of this Saule it was sayd before that he consented to the death of Steuen and kept their clothes that stoned him wherby is signified that he was guiltie of innocent bloude But now he can not be satisfied with the tirannye of an vniuersall persecution but deuiseth a peculier way and goeth about vtterly to pull vp the church as it were by the rootes And he setteth not on them alone which openly professed the faith but bursteth into priuate houses and draweth out not onelye men but women also whome the infirmitie and weakenesse of sexe defended and putteth them in prison in so muche that certaine writers thinke not vnwittily the Oracle of a Woolfe that shoulde come out of the tribe of Beniamin ought to be applied vnto this Saule For he was in deede a rauenyng Woolfe which yet at length when he was conuerted distributed the wholesome spoyles of Euangelicall preachyng almost ouer the whole world And the thinges which Luke here reporteth of him he himselfe oftentimes confesseth yea he lamenteth hym of the same verye often See Actes 26. 1. Cor. 15. Galath 1. The vse of them all is that we shoulde acknowledge the goodnesse of God whiche did vouchsafe to take into his fauour so great an enimy For as he himselfe interpreteth the matter On hym would Iesus Christ shewe all long pacience to declare an example vnto them which should beleeue on him vnto eternall lyfe But what preuayled Saules great enterprise Coulde he make hauocke of the church Nothing lesse Yea he was the cause that they beyng scattered hither and thither spred the word of saluation kingdome of Christ the further Thus God knewe how to set forth the glorye of his sonne euen by those wayes which seemed most to hinder it Whervnto also is to be referred how the euill spirites in the gospell euen against their will brought before Christe and threw to the ground those whom they thought they had all power ouer Therefore their feare is foolishe which suffer themselues to be discouraged with the attemptes of tyrannes In the meane while we are aduertised of our dutie that we be not ouercome with persecutions nor forsake not our dutie by and by Which thyng diuers doe in these dayes who hauing bene once or twise in daunger make holyday for euer after as though they had fully discharged their dutie toward Christ already But they of whom Luke here speaketh do better which being driuen out of Ierusalem are by their banishment made the bolder and preach Christ euerywhere being myndfull of that sentence which sayth they shall be saued not which begin well but which continue vnto the ende Let vs therfore follow their zeale that after we haue faithfully finished this race of life we may attaine to the garland of the heauenly reward through Iesus Christ to whom be all praise honor power and glory for euer Amen The .lvij. Homelie THEN came Phillip into a Citie of Samarie and preached Christ vnto them And the people gaue heede vnto those thinges which Phillippe spake with one accord hearing and seyng the myracles which he did For vncleane spirites crying with lowde voyce came oute of many that were possessed of them And manye taken with palseyes and many that halted were healed And there was great ioye in that Citie But there was a certaine man called Simon which before tyme in the same Citie vsed witchcraft and bewitched the people of Samarie saying that he was a man that coulde doe great things whome they regarded from the least to the greatest saying this man is the power of God which is called great And hym they set much by bicause that of long tyme he had bewitched them with sorceries ALthough the Kingdome of Christ and the church is alway assaulted and set on by the
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
in extreeme necessitie so we by and by faint and giue ouer if God doe not graunt our peticions at the first being verie little mindefull of our state who being seruauntes ought paciently to abyde our Lordes leysure and not imperiously to appoynt him But let vs consider Ananias which being ouercome with feare of daunger putteth of the expresse and euident commaundement of the Lorde For he sayth Lorde I haue hearde of this man by many howe great euill he hath done to thy saintes at Hierusalem and here hee hath power from the highe priestes to binde all that call vpon thy name He alleageth the testimonie of others least he might seeme to feare in vaine But it is a ridiculous matter to stande more vpon the testimonie of man than vpon the worde of god It is also ridiculous to rehearse Saules doings of others mouthes before the Lorde as though he had hitherto beene ignoraunt of them But herevnto feare a naughtie and foolish Counsaylor vseth to bring vs if we once take him to consult with in discussing of Gods commaundements Yet it appeareth by this example that it taketh hold many times euen of holy men and faythfull worshippers of God. With this feare we reade Abraham was so ouercome that he denyed Sara to be his wife Moses striken with lyke feare can scarcely be induced to take vpon him the conduct and leading of the people of Israel Elias the Prophete tasted of this feare when after the slaughter of Baals Priestes he wiâ—t not whither to flie for feare of Iesabell the Queenes manaces and threats Ionas also deceyued through feare promised himself more safetie among the flouds of the sea and barbarous shipmen than in the ayde and vocation of the lord Here might also be brought forth the examples of others both Prophetes and Apostles But this is mans infirmitie for the which no man is rashely to be condemned bicause we see many tokens hereof appeared in Christ also when the howre of his death drewe nigh We must take heede that we be not so ouercome herewith that we leaue the charge inioyned vs of the lord But rather hauing a respect to the prouidence of God committe our selues wholy to the will of God as Christ teacheth his Apostles Wherevnto also are to be referred the general promises of Gods helpe which promise them that walke in his vocation sure and certaine ayde and succour And herewith I beleeue Ananias also was confirmed who although at the first seemed somewhat timerous yet he yeeldeth to God being instant vpon him and the seconde tyme of commaunding he faythfully obeyeth him It is a singuler consolation wherewith the Lorde comforteth Ananias wauering and fearefull minde Go sayth he for he is a chosen vessell vnto mee to beare my name before the Gentiles and kinges and children of Israell For I will shewe him howe great thinges he must suffer for my names sake It seemeth there are two reasons alleaged wherefore Ananias ought not to feare and both of them are taken of Paules person First he sayth he is not a Tyranne and persecutor as he was heretofore but of the number of the elect hereafter should be a most valiant and faithfull defender of Christes name Then that there is so little feare to be had of any persecution to be made by Paul that rather he had to suffer many things for the name of Christ. These wordes contayne a singuler and worthie prayse of Paule which we ought diligently to consider both for that the excellencie of Gods goodnesse may the better be knowne and also that we may vnderstande howe great authoritie Paules doctrine is of First he is called after an Hebrue phrase the vessell of election that is to say a chosen picked or culled instrument For the Hebrues by this name vessell vnderstande all kinde of instruments vtensiles or implements And they vse the Genitiue case of the Substantiue for the Adiectiue Men are called the vesselles or instrumentes of God bicause God executeth hys iudgementes by them So Paule otherwheres calleth the elect the vessels of glorie and mercie and againe the reprobates the vessels of wrath And Senacherib by the same reason is called the rodde of Gods furie Christ calleth Paule a chosen vessell bicause he executed many thinges by him yea most wholesome workes in setting forth the Gospell and the fayth In the meane season this word vessell or instrument teacheth vs to remember our state and condition that if we haue any thing in vs that is excellent wee should not thinke it to be ours but learne to giue all the prayse and glorie vnto God who hath vouchsafed to vse their helpe The reprobates and such as want the knowledge of God vnderstande not this therefore they attribute to their owne power and witte whatsoeuer is of any excellencie in them But howe much such doing displeaseth the Lorde Senacherib the Assirian and Nabuchodonosor the Babilonian aboundauntly testifie Paule much better weighed these thinges which plainely confesseth that he is by the grace of God whatsoeuer he is The same teacheth all Ministers that they must arrogate nothing to themselues or to others but that they remember all effect and successe of Ministerie commeth of the Lorde which giueth the increase The consideration hereof serueth very much to make men humble in heart and minde For it maketh them to take heede that they exceede not in pride or securitie and so become the vessels and instruments of wrath Secondlye Christ declareth the ende and vse of this instrument and sheweth that Paule is appoynted to beare his name that is to aduaunce and extoll his name before the Gentyles and Kings and people of Israel He vnderstandeth the preaching of the Gospell whereby Christes name vseth to be extolled and celebrated when repentaunce and remission of sinnes is preached in him Here all Ministers are admonyshed of their duetie To them it belongeth to beare the name of Christ that is to preache him to be a Sauiour King and Priest and to declare that all thinges that appertayne to our saluation are in him So Paule sayth he knoweth nothing but Iesus Christ and him crucified The same sayth he reioyceth onely in the crosse of christ The same name did Peter cary where he sayde there was none other name vnder heauen giuen vnto manne in which he coulde be saued Wherby we gather that they be not the ministers of Christ but ledde with the spirite of Antichrist that declare any other name wherein repentance and forgiuenesse of sinnes is preached See concerning these men 1. Iohn 4. Let Ministers remember also that they must not cary this name into corners but before Nations Kings and Iewes For although we be not all Apostles yet it appertayneth to all Ministers not to be ashamed of Christ but to speake of the testimonies of the Lorde as Dauid sayth before Kings and Princes being readye to giue an account of our fayth
beleeued in the primitiue Church were called Disciples vntill at Antioche they were called Christians as we shall afterwarde perceyue in the eleuenth Chapter And this name was not without a mysterie For it did admonishe vs that Christ is our teacher and declared that christianitie consisted not in the bare profession of the name but rather in doctrine and preceptes and in the diligent obseruation of the same Wherevnto Paule seemeth to haue had respect where he appointeth obedience to be the ende of preaching the Gospell and of all Apostolicall ministerie As therefore by the consideration of this name we are taught that the profession of a Christian name is in vayne and vnprofitable vnlesse we faythfully obey Christ whome we haue professed so we are also taught that the first steppe or greeste of our saluation is to be the Disciples of christ For he is the foundation of all doctrine as well of the Prophetes as the Apostles vppon whome as many as will be saued must be builded Which is the cause that this thinge is first placed in the commendation of Dorcas This reprooueth the superstition of all them which ascribing to them selfe a tytle of godlynesse and religion forsake the name of Christ whome they professed in their baptisme and choose rather to be called the Disciples of men Whose vanitie long since hath bene grieuously reprehended and confuted by the Apostle Furthermore he sayth she was full of good workes And that it myght appeare what works he ment by exposition he calleth them almes deedes This worde comprehendeth all the workes of mercie and charitie whereby our neyghbour is relieued whyle eyther the hungry is fedde the thirsty haue drinke the naked is clothed the captiue redeemed the sicke visited or else whensoeuer any afflicted is by our counsell or comfort holpen and refreshed For this worde almes in the Greeke taketh hys name of mercye And least any man might thinke there was in hir but some vayne affectation only he sayth she did almes deedes or mercy This example teacheth vs that fayth which maketh vs the Disciples of Christ is not ydle nor consisteth not in the sluggysh and slothfull contemplation of heauenly thinges For where it possesseth the mynde which is the chiefe part of man and truly beleeueth from the heart it cannot be but that it must drawe man wholy to the obedience of God and bring forth much fruite Therefore Iesus Christ saith He that abideth in me and I in him he bringeth forth much fruite And Iames the Apostle exacteth chiefely of the vaine vaunters of fayth that they will by their workes declare that fayth which is so much in their mouth Therefore we may worthily complaine that we haue much iniurie done vnto vs when they that glory in the merites of their owne righteousnesse saye we be the enimies of good workes seeing we confesse that it is no fayth except it shewe it selfe by workes and that none can doe good workes except he be ioyned vnto Christ by fayth For he sayeth As the braunch cannot beare fruite of it selfe except it abyde in the Vyne no more can ye except you abyde in me Agayne this example teacheth vs whych be in deede good workes For we haue hearde she was a Disciple of Christ and nowe the workes of charitie are attributed vnto hir Therefore they bee good workes which the Christians doe through fayth according to the rule of charitie For where of our selues we be not able to thinke well whatsoeuer we doe without fayth it must needes be sinne as Paule sayth Rom. 14. Furthermore it cannot be called good that serueth for the commoditie of none bicause god himselfe is for this cause called good for that he most liberally poureth his treasures of grace vpō all his creatures Therfore Christ hath taught vs that the lawe is fulfilled by loue or charitie and in the Prophetes he euerywhere exacteth loue of them which puffed vp in confidence of the ceremonies of the lawe thought that men were saued by the obseruing thereof Yea he teacheth vs that charitie or loue is the cognizaunce whereby his people and seruantes may be knowne and he sayth that in the day of iudgement he will haue most respect hervnto By this place are confuted all those things that men fayne of their owne heads whiles they attribute saluation to most trifling ceremonies voyde of faith and charitie the obseruing whereof all the Scripture with one consent sayth is altogither vnprofitable See Esay 29. Math. 15. Colos. 2. c. It followeth in the description of Dorcas that she fell deadly sicke and dyed what time as God woulde Peter the Apostle shoulde be at Lydda Howbeit god could easily haue prouided she should neither haue fallen sick nor yet haue died forasmuch as it appeereth he prolonged the daies of Ezechias and that Christ healed many of mortall diseases But he suffreth hir being ouercome of the sorrowes of sickenesse to die Wherevppon we gather that the elect are not free from common calamities wherewith mankinde vseth to be afflicted For both they are punished with sickenesse suffer penurie and hunger feele the smarte of banishment and haue experience of whatsoeuer other aduersities But as Paule testifyeth all thinges worke to their commoditie For so through them is Gods glorie declared and their fayth exercised and tried and alwayes there appeare in them euident arguments of Gods goodnesse This thing the example of the blind man teacheth vs who Christ sayeth was borne blinde to the ende the works of God might be shewed in him And when he hearde that Lazarus was sicke he sayde This infirmitie is not vnto death but for the glorye of God that the sonne of God may be glorified by it ▪ And the ioyfull and prosperous successe of the matter declareth that the example of Dorcas ought to be referred to the same ende For both she is restored vnto lyfe and by hir meanes many are wonne vnto christ These things teach vs that we neither shoulde be offended at the aduersities falling out vnto vs nor that we should ouer hastily giue iudgement of them who fall into aduersity and miserie For many times they be the excellent vesselles of Gods mercye and grace which by reason of continuall aduersitie seeme in the iudgement of the worlde to be the vessels of wrath Moreouer he addeth vnto the thinges spoken of Dorcas what they of hir housholde and certaine widdowes of Ioppa did when she was deade And first he sayth they washed hir body and layde it in a chamber For corses in olde time vsed to be washed both bicause of the hope of resurrection also for that they knew that those which after this life should appeere before the iudgement seat of god should neede to be purified Hereby was prefigured the purification which is giuen vs in the bloud of christ The same was also the meaning of the spices ointments wherwith the dead bodies were dressed before
they were buried And these ceremonies might be suffred for a whyle in the primitiue Church vntill they were become so perfite to renounce them altogither In the meane season we are taught that Christian people shoulde deale decently with their corses For although there ought to be no mourning after the maner of the Heathen amonge them which knowe there shall be a resurrection 1. Thes. 4. nor no neede of Iewishe ceremonies bicause all things belonging to our saluation are abundantly fulfilled in Christ yet a diligent consideration must be had both of honestie and godlynesse which both the law of charitie and Christian religion commaundeth vs to obserue by reason that our bodies be the Temples of the holy ghost Why therfore shoulde those bodies vngently be reiected which the spirite of Christ not long before did vouchsafe to dwell in Surely the Prophete doth chiefely vpbrayde the Moabites for that they forgetting all humanitie burned the bones of the king of the Edomites Therefore their offence is grieuous in these dayes which lyke brute beastes vse crueltie agaynst the deade and vnmanerly throwe and cast their carcasses rounde about But they yet vse one other courtesie For they send messengers for Peter whome they hearde was at Lydda and was so famous a man by reason of his myracles which was no small deede of faith and charity For they hope that the Minister of Christ was able to restore hir to lyfe agayne and that they greatly desired bicause they knewe the Church of Christ had neede as yet of such a member This is also the propertie of fayth that despaireth not no not in death bicause it knoweth that Christ hath ouercome death and who once embrace fayth with sincere affection of loue them she casteth not of no not after death Here also appeareth a singular rewarde of christian godlynesse liberalitie For where Dorcas while she lyued was much giuen herevnto there wanted not that faythfully cared for hir when shee was deade Thus God vseth to preserue the memorie of those that be his And oftentimes it commeth to passe that they which seemed to be hated of all men bicause of their godlynesse after they are deade they finde many defenders of their good name whereof we haue example in our heade Iesus christ For after he was put vnto the shamefull death of the crosse Ioseph and Nichodemus which before that were but secrete Disciples buried him honorably Let no man therfore shunne to suffer shamefull death for Christes sake since that God so faythfully preserueth the remembrance of those that be his Ouer and beside all this they declare in the presence of Peter the griefe they had conceyued by hir death through weeping and they shewe vnto the Apostle the garmentes which she caused to be made for the poore whyle she liued Where beside the dutie of charitie wherof we haue spoken may be seene what be the true reliques of the Saintes and faythfull of Christ which the godly ought both openly to shewe and to worship and kisse that is to saye the workes of their charitie and steppes of their life Of these it is sayd that they follow the deade and remayne when they be rotten These things Christ commended in Marie and bicause of that last annoynting of him that she bestowed vpon him he promised the remembraunce thereof shoulde alwayes remayne in his Church The Ecclesiasticall hystories shewe vs euerywhere such Reliques as these These it becommeth vs of dutie to prayse and by diligent imitation of them to worship But to worship their bones after a superstitious sort we are commaunded by no testimonie or example of Scripture Moreouer as it is a great prayse of the godly to leaue behinde them for posteritie examples and presidentes of charitie so is it a dishonest and shamefull thing to leaue after them when they are gone the tokens of couetousnesse lecherie vnrighteousnesse and intemperancie Such as are hourdes and heapes of treasure and whatsoeuer instruments else of wickednesse are thereby gotten which the Apostle sayth shall be hereafter the testimonie of iust condemnation O wretched state shall theirs be the memorie wherof widdowes and fatherlesse children by reason of their goodes taken from them shall testifye with weeping teares But more wretched shall they be who as though they had committed small offence in their lyfe time hange ouer their Sepulchres swordes and shieldes and stande in complete harnesse that the remembrance of their lyfe ledde in robberie and murthering maye remayne the longer O harde heart which the remembraunce of bitter death is not able to mollifie But let vs see at length what Peter did being sent for of them It is sayd that he straightwaies went with them that were sent vnto him Which is a great argument of readinesse and zeale in promoting the kingdome of christ Wherby we may easily gather with what spirite they are ledde that shew themselues daungerous in going about the things which serue to the setting forth of Christes glory and the saluation of others Further when he came to Ioppa and was brought into the chamber where the corps was layde not much regarding the weeping of the Wyddowes bicause by instinct of the holy ghost working in him he mynded another matter he put them all out of the Chamber falleth on his knees and turneth him vnto feruent prayer The holy Apostle truly followeth olde presidentes and examples forasmuch as it appeareth that Elizaeus the Prophete and Iesus Christ vsed the lyke trade in raysing vp of the deade For as prayers require a certaine going aside and solitarinesse so it seemeth to be a poynt of modestie that he woulde not shewe a thing of such importaunce among so many to seeke prayse thereby but woulde doe it by himselfe alone And whyle he maketh such earnest prayer he euidently declareth that all the successe and prayse of the myracle ought to be referred to Christ as vnto God whereof hath bene already manye times entreated When he had done his prayers he speaketh vnto the deade and biddeth hir aryse Which might seeme a ridiculous thing if Christ had not done the lyke when hee raysed vp Iairus daughter and Lazarus Such sayinges as these are the Preambles of that terrible and lowde voyce whereby at the later daye all the deade shall be raysed vp as Christ himselfe teacheth Iohn 5. Yea this is an infallible argument of the resurrection that shall be that at the voyce of a manne pronounced by the spirite and name of Christ we reade howe the deade are raysed agayne For the effect of the matter declareth that Peters speaking was not in vayne For forthwith Dorcas opened hir eyes and looked on Peter then she sitteth vppe last of all Peter reareth hir vp by the hande and sheweth hir alyue to all them that were called in By the which myracle is prooued that the doctrine that Peter taught was a lyuely doctrine and that Iesus Christ the author therof was
his stripes are we healed We haue all gone astraye like sheepe euery one hath turned his owne way But the Lorde hath heaped togither vpon hm the iniquitie of vs all c. All this pertayned vnto the Priesthoode of Christ whome it behooued after thys sort as Paule sayth to enter into heauen not by the bloude of Oxen and Gotes but by his owne bloude and offring vp himselfe to put sinne to flight and to take awaye the sinnes of manye And of him it behooued our redemption should take beginning forasmuch as God being angry with vs bicause of our sinnes it was not lawfull for vs to come before his presence And this is that profitable consideration of Christes death if we thinke vpon the sacrifice of his body which he offred for our sinnes In the meane season let vs not thinke it in vayne that where Peter might haue made mention of his death only he sayth also he was sâ—ayne of the Iewes For herein he accuseth the great vnkindnesse of his Nation especially seeing a little before he had made so diligent a mention of Christes benefites Let vs therefore consider the continuall ingratitude of the worlde that we offende not in woondering at the afflictions and persecutions of the godly wherewith the doctrine of the Gospell is assaulted The seconde thing in the order of our redemption is the glorious resurrection of Christ of the which Peter entreateth the more diligentlye bicause it is the chiefe foundation of our religion For these sayings of Paule are well knowne If Christ bee not risen agayne our preaching is in vayne and your fayth is in vayne You bee yet in your sinnes and they are perished which are fallen a slepe in Christ. For that we might be sure of our saluation it was needefull that death which hitherto had power ouer vs by reason of sinne shoulde be vanquished and ouercome Which if it shoulde haue held Christ as fast as other men then no man could haue had any hope that his saluation had bene obteyned Wherefore as Christ before that had declared himselfe to be the Lord both of life and death by raysing agayne Lazarus and certayne others euen so when he had suffered death himselfe and had bene buryed the thirde daye lyke a valiaunt Conquerour hee burst in peeces the bandes of death and breaking open the gates of hell returned into lyfe agayne And this was an euident and infallible argument that both sinne and death was vanquished And for bicause the Iewes did denye and cauill at the resurrection of Christ and to that ende as Mathew sayth had brybed the souldiers with mony therefore Peter constantly nowe defendeth the same God sayth he raysed Iesus the third daye and shewed him openly not to all the people For they were vnworthy to whome Christ whome they deadly hated shoulde so familierly declare himselfe but vnto vs witnesses chosen of God before for the same intent which did eate and drinke with him after he arose from death And whereas he might haue alledged diuers other arguments of his true resurrection he is content with that whereby Christ himselfe declared chiefely the truth thereof that is howe he did once or twyse eate such meate as the disciples offered him in their sight This is a great gentlenesse and goodnesse of Christ who to confirme vs in his resurrection whose dulnesse he was well acquaynted with woulde abase himselfe so lowe as to eate meate also whereof his glorified body had no neede bicause no man hereafter should doubt but that he was risen agayne in the same true and naturall bodye which he went in vppon the earth before Whereby their improbitie and wickednesse is the greater which yet cease not scoffingly to deride the resurrection of the deade who bicause they are lyke vnto the Iewes shall also be iudged vnworthy to haue saluation by Christes resurrection Furthermore although Iesus Christ the sonne of God by his death and resurrection wherin may also be included his ascention into heauen hath accomplished our whole redemption and saluation and therewithall hath purged our sinne and taken awaye all the power of hell yet Peter ioyneth a thirde thing herevnto that is to say his last comming when he shall returne to iudge the quicke and the deade For in this article he declareth a very euident argument of Christes diuinitie of his kingdome For as it is the office of a king to giue iudgemeÌ„t euen so Christ by this argument proueth his godhead bicause he testifyeth that all iudgement is giuen him of his father The consideration of this article is very profytable necessary For if a man consider the course of thinges in this world he shall happen vpon many thinges which may perswade him that Iesus Christ taketh no care for this world For we see the true worshippers of Christ vexed with diuers afflictions to be in neede to toyle and traueile and to be in subiection to the wicked Agayne the wicked enioy all kinde of prosperitie and vse crueltie toward others without comptrolment Which thing of what force it is to kyll fayth the examples of the Prophetes declare whome we reade haue bene sometyme so mooued that they haue thought they haue had iust occasion to complayne of god And surely who should acknowledge Christ to be a king if he consider somtymes the vncertayne vnworthy varietie and alteracion of worldly things But here let vs remember that our king and reuenger Iesus Christ sleepeth not and that there shall be one day a daye of generall iudgement in which they that are aliue as wel as they that are dead must come before the iudgement seate of Christ to receiue in their bodies according as they haue done whether it he good or badde For as Paule teacheth vs when the Archangell soundeth the Trompe the dead shall rise agayne and they that be then alyue shall be chaunged in a moment And Peter confesseth that the Apostles were straightly commaunded to preache this article He commaunded vs sayth he that we shoulde preach vnto the people and testifie that it is he that was ordeyned of God to be the iudge both of the quicke and of the deade For to let passe that which was sayde erewhyle of the diuinitie and kingdome of Christ the consideration of this article serueth much both for the instruction of lyfe and comfort of the godlye For whereas we see diuers for this cause chieflye entysed to sinne bicause they haue perswaded themselues that death maketh an ende of all thinges and that there is no iudgement after this lyfe or else thinke lyttle thereof it can not be but a moste sharpe spurre vnto all vertue if a man consider how he shall once be called to iudgement before Christ how he shall there giue an account of all his sayings and doings Surely the thinking hereof doth most effectuously keepe vnder the affections of wanton fleshe and entycements of the worlde Agayne there can be no
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
And if we compare the proceedings of these dayes herewith wee shall fynde but a fewe tokens of the primitiue Church For a great number conueye awaye the goodes of the Church and dishonestly make hauock of them and there are very fewe or none which of their owne goodes will exercise christian contribution But there is a great number of them which will abuse publike calamitie to their priuate commoditie And they that bee the best men will not releeue the neede of the poore before he see him brought to extreeme beggery be compelled to go from doore to doore God graunt that we maye be enflamed with true fayth and charitie that we may by our works be knowne for Christians at that day when Christ our Lorde and Sauiour shall come to iudgement in the glory of his father to whome be prayse honour power and glory for euer Amen The .xij. chapiter vpon the Actes of the Apostles The .lxxxij. Homelie AT the same time Herode the King stretched forâ—h his handes to vexe certaine of the Congregation And hee killed Iames the brother of Iohn with the sword And bicause he sawe that it pleased the Iewes he proceeded farther and tooke Peter also Then were the daies of sweete bread And when hee had caught him hee put him in prison also and deliuered him to fower quaternions of souldiers to be kept entending after Easter to bring him forth to the people And Peter was kept in pryson But prayer was made without ceasing of the congregation vnto God for him BEfore this the Euangelist Luke described to vs the persecutions raysed by the Priests agaynst the congregation which though they might seeme grieuous and horrible yet the persecution here reported was much grieuouser For a king of great power and one which had the ruling of all the Iewishe Nation was the beginner and procurer thereof And whereas tyll this time the Apostles abode safe and vntouched nowe hath this wicked Tyrant such power that by cruell death he maketh awaye one of the chiefe among them The ende of all this hystorye is that hereby we should learne the state of the Church and being myndefull of Christes admonitions prepare our selues to the like Howbeit where in these thinges there appeareth alwayes a great dulnesse of our nature all the circumstaunces of this place must be the more diligently considered And first Luke coupleth this present hystorie with the ende of the Chapiter before going and beginneth his narration or discourse of the tyme For where he had entreated of the dearth foreshewed by Agabus he writeth that the same time Herode begunne to persecute the Church And if you conferre this place with the ende of the Chapter it shall appeare this was done in the last yeare of Herode a little before he ended his lyfe at Caesarea by the horrible iudgement of god And if we cast the time according to hystories we shall fynde that this last yeare of Herode fell in the fourth yere of Claudius the Emperor what time the Hystoriens say that this dearth reygned There came two most grieuous calamities dearth and persecution togither eche of which seemed intollerable to the congregation Thys state of the Church is to be diligently considered of vs bicause God suffreth his Church with so many afflictions to be tryed and exercised For God which a little before had stirred vp the mindes of those at Antiochia and others to releeue the necessitie of the Iewes with their liberalitie suffreth now the furious blasts of this wicked king to rise against them But it is no straunge thing that here commeth to passe For there are infynit examples of this sort We reade of Abraham howe when at Gods calling he had forsooke his natiue Countrie and was come into the lande of Chanaan hee was driuen from thence by famine and inforced to flye into Egypt Isaac his sonne fynding the like trouble sustained great want of victuals among the enuious Nation of the Chanaanites So we reade that Ioseph hauing lost his libertie was put in prison and like also to lose his lyfe What shall I speake of Iacob his father which was still invred with troubles and vexation insomuch that euen in his extreeme age he confessed before Pharao that he had led the more part of the dayes of his lyfe in trouble and cares And if a man would consider and weigh the people of Israels estate as well in Egypt as in the wildernesse he shall see continuall traueyles and as it were freshe floudes of afflictions flowing by course And that which the Primitiue Churche nowe prooueth came to passe also in the yeares following Neyther is there any cause why we shoulde looke for any better in these dayes than the Oracles of Christ declare shall be about the last days where we are taught that the Church shall be exercised with famine plague wars persecutions in all parts Wherfore it behooueth vs to prepare our selues vnto pacience that wheÌ„ these things come to passe we may consider howe iudgement must beginne at the house of God and that wee bee iudged of God to the ende we should not be condemned with the irrepentaunt worlde Here also is the error of them confuted which iudge of religion and faith according to the things that fall out in this worlde as though the Citie of the godly were on earth whereas the Scripture euerywhere sheweth howe it is prepared for vs in heauen Secondlye Luke nameth the author of this persecution and wryteth that it was Herode By this place it appeareth that the Kinges of Galiley and Iurie were commonly called Herodes verily of that famous and great Herode which being an aliaunt first obteyned to be king of Iurie For it is plaine that this of whome Luke speaketh in this place was Agrippa Nephewe to this great Herode by Aristobulus his sonne whose death Iosephus in all poyntes agreeing with Luke describeth in the .xxix. booke of his antiquities and .vij. Chapter This Herode was both a moste mightye Prince and a craftie For after he was let out of prison by Caius Caesar where Tiberius had put him bicause of his ouermuch familiaritie with Caius and was declared king of the Tetrarchies of Philip and Lysanias a little after he tooke from Herodes Antipas his vncle by the fathers side and sisters husbande the kingdome of Galiley procuring him to be banished by Caius to whome by his letters he had accused him And after the decease of Caius Caesar Claudius being Emperor he gaue him the Prouinces both of Iurie and Samarie And thus Agrippa obtayned almoste the whole kingdome of Herode the great his grandfather It shall behooue vs diligently to consider the power of this king that the power of Christ may appeare the greater which so easily subdued so mighty an enimie For God would set Christ and his Church togither with such an one as this to shew a singuler example and to declare that all the
sandales And so he did And he sayth vnto him cast thy garment about thee and follow me And he came out and followed him And wyst not that it was truth which was done by the Aungell but thought he had seene a vision When they were past the first and the seconde watche they came vnto the yron gate that leadeth vnto the Citie which opened to them by the owne accord And they went out and passed through one strete and forthwith the Aungell departed from him And when Peter was come to himselfe he sayde Nowe I knowe of a suretie that the Lorde hath sent his Aungell and hath deliuered me out of the hands of Herode and from all the wayting for of the people of the Iewes THe Euangelist Luke in the description of this present hystorie compriseth three things very worthy to be remembred First he sheweth as it were in a glasse the state and condicion of the Church of Christ which God suffreth to be tryed with diuers troubles afflictions Secondly he teacheth what the dutie of euery Christian is when the tempest of persecution ariseth that is to say that euery one should remember the fellowship which they haue togither in Christ think that their brethrens case is their owne when they can none otherways help them being so afflicted at the least to make their harty continuall praiers to God for them For this he sayth the congregation did when Herode did cast Peter in prison Thirdly he setteth forth vnto vs an example of the kindenesse and fauor of God whereby he teacheth vs that God hath then most care of his people when they seeme moste destitute both of Gods helpe and mannes And in this part maye be perceyued the effect of godly prayers which the beleeuers in those dayes founde in all points agreeable to Gods promises For the holy Ayostle of Christ is myraculously deliuered and all the power and pollicie of Herode is fayne to giue place to the prayers of the Church seeing that neyther watch nor yron chaynes nor fast locked doores nor yron barred gates were able to holde him whome God woulde deliuer at the intercession of his people It shall behooue vs diligently to consider this place bicause Luke is so diligent in describing euery circumstance that he leaueth out nothing be it neuer so little for that euery poynt therof serueth much both for our comfort and instruction He beginneth with the time not so much after the common vsage of Hystoriographers as for that it serueth greatly for the better setting forth of Gods benefyte For he wryteth that Peter was set at libertie that nyght after that Herode had purposed to put him to death Whereby it appeareth that this deliuery was suspended for certaine dayes in the which time Peter abode the annoyance of imprisonment and the congregation continued in feruent prayer and the Iewes burning in hatred against Christ lyke gaping Cormorants greedily wayted for so excellent a mannes death But euen in a moment of time when the space but of one nyght seemed to lette their expectation the Lorde egregiously deluded them and deliuered hys seruant from the sworde hanging ouer his necke Whereby we are taught that God vseth sometime to deferre his helpe but yet not vtterlye to forget and forsake vs but rather meaneth thereby to trye and prooue vs and to make his benefite seeme the more notable when we see it commeth to passe beyonde all hope and helpe of man This was the cause that long agone he then deliuered the people of Israel when they were constrayned to make awaye their infantes and to mannes thinking were past all hope of recouering their libertie againe And he brought them through the middle of the redde sea when the Egyptians were almost on their backes and ready to set vpon them Hereto also is Ezechias to be referred whom God euen then helped when Sannecherib was ready as it seemed to haue taken the Citie The vse of all these things is that we should learne paciently to abide Gods leysure and to prescribe him no meane or time howe to appoynt his affaires For although Christ seeme sometime to be a sleepe in the sterne of the shippe yet he vseth in time conuenient to helpe our afflictions and to calme and cease all stormes and tempestes After this he describeth howe Peter was minded and affected in such a present daunger And verilye if a man consider the common course of the world it would seeme he shoulde haue bene ready to die for feare seeing by reason of Iames late putting to death and his straight watching there was no hope of any better helpe Therefore what should he doe but crye out and lament his owne state and case But this glorious souldiour of Christ is set out to vs to be of a farre other minde For Luke writeth that he lay a sleepe fast bounde with two chaines betweene the two souldiours That this was no token of sloth or sluggishnesse but rather an argument of true faith and sure confidence may be gathered hereby for that we hearde before when the Apostles were scourged with rods they went out reioycing and being glad that they were iudged worthy to suffer for Christes sake Let vs here compare Herode and Peter togither and it shall easily appeare howe great difference is betweene the wicked and the true worshippers of god That Herode was carefull and much troubled howe he might handsomely compasse his intended persecution against Christ may hereby appeare in that he causeth Peter who had neyther will nor power to doe anye hurt to be bound with chaines as it had bene a fierce and sauage beast and to be kept with souldiers lying at eche syde of him and before the prison doores and to haue yron gates to be barred against him What troubles and vexations of minde felt he thinke you in other thinges that was so carefull onely for Peters keeping But in how much better case is Peter which sleepeth soundlye while the tyraunt can take no rest all the night long And that that is in this example declared may be applyed to all such as he is For such is the state of all the wicked that they procure themselues traueyles and cares while they thinke to bring their matters to passe by their owne deuises and strength And bicause they haue to doe with Christ whose inuincible power they feele both in outwarde affaires and also in their consciences euen against their willes therefore they neuer rest deuising how to shake of his yoke and to breake his bridle See the ymage of these men painted out by Dauid And therefore the Lord sayth the wicked haue no peace but rage and boyle in minde like the restlesse sea Esa. 48. .57 But the godly bicause they hope in the equitie of their cause repose themselfe in the prouidence of God wherevpon they know that both themselues and all their doings depende and so expulse all feare and care
out of their mindes enioy such peace as Paule sayth passeth all vnderstanding For the nearer distresse and aduersitie approcheth the more feeling they haue of Gods present spirit whome Christ hath promised to comfort those that be his These things we ought to haue still in our remembrance that being confirmed in consolation of the spirite â–ª we may be able to beare and ouercome valiantly all daungers for Christes namesake But let vs see the maner of his deliueraunce which is the chiefest part of this place wherfore Luke vseth a marueylous diligence in describing it rehearsing euery thing that came to passe about the same And first he sayth expresselye that God vsed the ministerie of an Aungell so that euen here also it maye appeare howe that is fulfylled which the Scripture promiseth where it sayth that God hath appoynted and prepared the Aungels to serue his elect But the things pertayning to the explication of this place may be supplied of that which was said in a like hystory in the .xxxiiij. homily It shall suffise to adde this one thing that men ought to haue great consideration of their dignitie remembring that the Aungels are present and to giue themselues to innocencie and puritie of maners least they bereaue themselues through their owne default of so holy a succour and safegarde Wherevnto it seemeth Paule had a respect when he gaue warning that if women coulde none otherwise be prouoked to shamefastnesse and comelynesse in their apparell yet for feare of the Aungels which are conuersaunt among the godly they shoulde vse it After this it is sayde a certaine light shyned in the prison being otherwyse darke and horrible which me thinketh serued partly for that it might appeare this was an Aungell of light and partlye that Peter myght see what he had to doe And it is very often seene in Scripture that good Aungels haue appeared in bright and shyning wise as may be gathered by the storie of the resurrection and ascention of christ This place teacheth vs that Christ is able to lighten and giue effectual comfort to those that be his euen in the middest of darkenesse so that he can make those things pleasant and comfortable that otherwise seeme vnto vs fearefull and horrible For he is the light of the world which whosoeuer followeth walketh not in darknesse Thirdly an Aungell puncheth Peter on the side as he sleepeth waketh him and biddeth him aryse quickly whereas he once thinketh not of anye maner of deliuerye This is an argument of the goodnesse of God which alwaye waketh for vs that our cruell enimie deuour vs not And that that here commeth to passe vnto Peter eche one of vs euery daye fyndeth true but such is our blindenesse that we acknowledge not the present goodnesse of god For it is euident that Satan lyeth still in wayte to catch vs wandreth vp and downe like a roaring Lyon seeking whome he maye deuour How then commeth it to passe that in our sleepe he destroyeth vs not when we are not able by prayer to keepe him of nor to doe or thinke any thing for our owne safegard Can there be here any other reason alleaged than that we dwell safe vnder the defence of the most highest and vnder the shadowe of the almighty as the Prophet saith Psal. 91. Wherby we also leearne with what diligence we ought at all times to commend our selues vnto the tuition and protection of god These things may also comfort vs agaynst the terrours of death For where it appeareth that God taketh care for vs in our sleepe which is an ymage or counterfeyte of death we shall thinke that by death we are not excluded from his prouidence Example whereof Christ setteth out in Lazarus whome being deade and lying buried in his graue he doth vouchsafe to call his friende Which is the cause that the Saintes being ready to giue vp their lyfe vse to commende themselues vnto God the father lyke as though they woulde laye themselfe downe to sleepe or to rest Fourthly the chaines fell of from Peters hands at the voice of the Aungell and all things touching his deliuery were done without any difficultie For the souldiours whether they were through Gods power fast on sleepe or whether they were amazed with the brightnesse of the Aungell as we reade came to passe in the resurrection of the Lorde neyther staye Peter araying himselfe nor going out and without any let or stoppe Peter passeth the first and seconde watch being ledde by the Aungell Moreouer the yron gate which alone was able to keepe out and in all persons opened of it owne accorde And the Aungell leaueth not Peter before he had sette him safe out of all daunger It pleased God thus by steppes and degrees to set him at libertie that his benefite might seeme the more notable For otherwise he coulde by some straunge myracle haue set him safe sodeinly in Maries house Here is the inuincible power of God to be considered and howe easie a thing it is for him to set his people at libertie to whom things otherwise inuincible vse to obeye and giue place For it hath not onelye come to passe in Peters deliuerie but also at diuers other times that nature hath bene fayne to yeelde vnto Gods pleasure that a waye of escape might be opened to his elected For hereto maye be referred the passage through the redde sea and the deuiding or parting a sunder of the riuer Iordane Likewise we reade that the fyre touched not Daniels fellowes no not so much as their garments or heare beyonde the course of nature And the Lyons chose rather to laye aside their naturall fiercenesse than to hurt the seruant of God contrary to Gods pleasure Which thing the Ecclesiasticall hystorie reporteth oftentimes to haue come to passe in the Martyrs Herevnto belongeth the falling of the walles of Iericho at the blasting of Trumpettes that the army of the Assyrians were slaine all in one night and diuers other examples are to be seene of them that reade eyther prophane or Ecclesiasticall hystories With these things therefore let vs strength our fayth against the threates of tyrants For it is moste certayne that God is able to deliuer those that be his out of any daunger so it be his good pleasure And if at any time he refuse so to doe it is bicause he knoweth it is so needefull for our saluation In the meane season he remayneth faythfull and suffreth vs not to be tempted further than we be able to beare To conclude the Euangelist sheweth what Peter did in all this meane whyle First he sayth that Peter wyste not whether this geare was done of a truth or not For he thought it was a vision such as was shewed him before in the hystory of Cornelius And this is an argument of mans infirmitie wherewith he is so encombred that he cannot perceyue the manifest works of God specially if they be ouershadowed
taught that the prayers of the godly are so accepted with God that many times his goodnesse farre exceedeth them by graunting more than they dare presume to aske For although these people made continuall intercession to him for Peter yet it appeareth by this place that they had no hope in his deliuery They knewe well ynough that nothing was impossible vnto god But they perceyued not why God woulde saue Peter seeing he suffred Iames to die so vnwoorthy a death Therfore I suppose they desired God in their prayers that Peter by his grace might be strengthned in the confession of the truth and that for Christes sake he might stoutely ouercome the terrors of death And beyonde all hope they see Peter by the helpe of God restored to them againe which was an infallible argument of Gods goodnesse whereby they were taught that God woulde not suffer his Church to be torne in sunder of Tyrantes seeing he so faythfully defended the Ministers thereof There are infynite examples of like kynde which euery one may euerywhere see that readeth eyther the Scriptures or other writers And if we woulde but a little diligentlyer marke the iudgements of God we should see the like fall out in our owne affayres Let vs learne therefore constantly to hope in the Lorde and to commit our matters and our selues vnto his care and prouidence The other thing to be here obserued is that they suppose it was Peters Aungell that appeared For the godly people acknowledged what is sayde in the Scriptures touching the defence and ayde of the Aungels For no man ought to thinke that they ymagined any superstition deuoyde of syncere religion For there are Oracles of Scripture whereby we are taught that God hath appoynted the Aungels to be the Tutors and Ministers of man as may be seene Psal. 54. and 91. And we haue examples whereby it is manifest they haue appeared in visible fourme Therefore they neyther in foolish sort nor wicked vttered these words at Peters sodeyne comming Yet are we not ignorant that hereof sprang the common error that the superstitious had of the two Aungels appointed to euery man which error wee reiect for good considerations bicause the Scripture defyneth not for certaine any thing touching the number of Aungels whether it is one two or three or whole armies of Aungels that defende one man as wee reade of Iacob and Helisaeus Much lesse thinke wee them to bee hearde which saye that the soules of those that bee deade walke vp and downe and appeare For that opinion repugneth against the doctrine of Christ and the veritie of our fayth whereby we are taught that the soules of the godlye passe from death vnto life and that the soules of the wicked are caryed into hell and can not returne from thence agayne See Christ reasoning of these poynts in Iohn 5. and Luc. 16. Let it be sufficient for vs that the Aungels are the Ministers of God which vseth them at his pleasure for the safegarde of his elect and let vs acknowledge the worthynesse and dignitie of man which ought to be no small prouocation for vs vnto godlynesse Nowe is it time to turne agayne vnto Peter He beckoneth with his hande vnto the brethren being partly surprised with ioye and partly wyth amazednesse to keepe silence and rehearseth all thing in order as it was done declaring that God was the onely worker of this benefite And further he warneth them to signify these things to the residue of the brethren but chiefly vnto Iames the sonne of Alphaeus which the olde writers affirme was Bishop of Ierusalem Of which commaundement it seemeth there was two causes For he woulde haue the glory of God hereby the more thankefully spredde abrode and his brethren whome he knew were sadde for his sake to be quitte of their cares Therefore Peter by his example teacheth vs that we must not hide the benefytes of God in vnthankfull and vnkinde harts For then Gods benefytes are best declared when others prouoked by our meanes learne to hope in God and to call vpon him in their distresse as their defender and reuenger Dauid being deliuered out of the handes of the Philistynes makethmention hereof in the beginning of the Psalme xxxiiij Further it is declared that Peter went to another place For he easilye perceyued that he should doe no good to remaine in Herodes kingdome And the present benefyte of his deliuery did sufficiently declare that God would not haue him dye vnder the hande of Herode but to execute his Apostleship otherwheres Therefore he vseth the counsell of Christ saying If they persecure you in one citie flye vnto another Here hast thou therfore what aunswere to make vnto those which woulde haue the Ministers of the worde put into the Woolues handes and say that they truly followe the Apostles when without hope of doing any good they suffer the wicked not onely to condemne their doctrine and the truth of Christ but also themselues But it easily appeareth what causeth these men thus to say They woulde haue all the Ministers of the Gospell gone at once that Antichristes superstition might be brought in agayne Wherefore wee must vse the wisedome of serpents against these men according as Christ hath commaunded vs that through our temerity rashnesse we do not indammage Christs quarrell Nowe remayneth the last part of this place whereby wee are taught how Herode was affected in minde at this worke and myracle of god And first after it was knowne that Peter had escaped his bandes and imprisonment there arose a great feare trouble among the souldiours For where they were well acquainted with the fierce nature of Herode they looked for no goodnesse at his hande And they were not beguiled For where Herode had appoynted to put Peter to death and vnderstoode afterwarde that he was escaped like one beside himselfe he commaundeth the keepers to bee racked insomuch that although he heard they were in no fault yet he commaūdeth them to be had to prison or else which is the liker to their deaths This is a very notable example whereby we are taught that the wicked waxe the woorse and not better by the iudgements of god For where they are so bolde to striue agaynst God through his iust iudgement they are so blinded and hardened that in the open light they are not able to see nor to submit themselfe vnder the mightie hande of god And there is no cause why we should hope for any better of the tyrants of these dayes which haue begun to make warre agaynst God maintaine the same with such deadly hatred Here appeareth also an example of Gods prouidence whereby Herodes craft is deluded while he heareth the worke of God sette forth by them whose helpe he accustomed to vse against god And that example is not vnlike herevnto where the souldiours appointed by the Priests to watch the sepulchre of Christ were the fyrst that published his
hereof it hath come to passe that they which haue had any thing to doe with great Princes haue bene compelled to become suiters to most wicked menne For vnlesse they had made them their friendes they should neuer haue bene able to come to the speach of the Prince And forbicause they gaped after money wherby to maintaine their coueted dignitie it came to passe that in kinges Courtes all things went for money and according to the Poetes saying there was most right where most money was stirring These things are sayde to th ende that Princes may vnderstande what vices they had neede to beware of and that all men may acknowledge the goodnesse of God which so diligentlye disswaded his people from a King as we reade in the first booke of Samuel cap. 8. And those to whome God hath giuen to liue in libertie maye learne to make much of such a benefyte worthily to vse it least loosing it and coÌ„ming to be subiect to the pleasure of vnruly men they then desire in vaine with carefull sighes and grones their libertie once lost Further more here is to be obserued what good successe Herode hath after his persecuting of the Church and embruing himselfe with the bloude of the guiltlesse saints And yet was he worthy eyther to haue bene destroyed with a thunderbolt from heauen or else to haue lost his kingdome and wander vp and downe like a begger And beholde moste riche Cities of their owne accorde fall downe at his feete and are glad to receyue such condicions of peace as hee prescribeth This is that thing that offendeth those that are weake in faith bicause they see the wicked so prosper and feele none of the plagues or punishments that other men doe as the Prophete sayth Psal. 73. And therefore Ieremie crieth out Howe commeth it that the waye of the vngodlye is so prosperous and that it goeth so well with them which without any shame offende and liue in wickednesse Furthermore the wicked take occasion hereof to gather that all studye and endeuour of true religion is superfluous vnprofytable as we maye see in Malachie 2. and .3 Chapter But we must here remember that the wicked are euen then ruled with the becke of Gods prouidence when things seeme moste to succeede with them against the Oracles of god For it commeth to passe by the iust iudgement of God that being drunken with this good successe they are lifted the higher to the intent they may fall the lower Wherevnto Salomon had a respect when he sayde Presumptuousnesse goeth before destruction and after a prowde stomacke there followeth a fall And Dauid teaching vs howe the glorye and felicitie of the wicked is but transitorie sayth I my selfe haue seene the vngodlye in great power and flourishing like a greene Baye tree And I went by and loe hee was gone I sought him but his place coulde no where be founde Therefore it is a folly to be offended at the prosperitie of the wicked considering it is the chiefe cause of their destruction bicause they vse it insolently against God as may be gathered of the successe of this present businesse that Luke nowe rehearseth For Herode seeing all thinges succeede after his desire being drunken with the fauour of fortune began to aspire to diuine honor also as it shall more euidently appeaâ—e if you will conferre the things that Iosephus writeth in the .xix. booke of his antiquities and seauenth Chapter with Luke For he writeth that he had appoynted games or playes in the honor of Caesar and that vpon a daye assigned for that purpose he sate in his throne hauing on a Princely roâ—e wouen throughout with strokes of siluer meaning openly to make an Oration vnto the people And where the garment by reason of the Sunne beames rysing vppon it glittered and shined in his face the flattering Courtyers tooke occasion thereof to magnifye him as God and all the people followed their example First therefore they begin to crye the voyce of a God and not of a man. And forthwith turning them to prayers and supplications they saye Be mercifull vnto vs For although we haue hitherto feared thee but as a man yet now we see thou art of an higher nature c. It seemeth that these things are for this cause chiefely intermedled with this hystorie that we maye beholde the vanitie of all the people wherewith they were so infected that they deserued so to be oppressed and pinched vnder so vile a tyraunt For why shoulde God giue them a better Prince which were not ashamed so to extoll a fylthie and wicked man with godly honor But the like vanitie reigneth euerywhere in these dayes considering we see most cruell tyrants giuen wholy to beastly pleasures being almost loden with like ambicious and godly styles and tytles Nor it is not now sufficient to call them benefyciall or conquerors but they must be called most victorious and haue these diuine names of Grace and Maiestie which by Scripture are due vnto God onely so often repeated till a man woulde lothe it And bicause the Courtyers fyrst beginne and the rascall people not onely followe them but also imitate the seruile and slauishe condicioâ—s of their teachers we are worthy that by open tyrannie of Princes and their manifest wickednesse we shoulde to our great losse and dammage be reprooued as lyers Lette those moste ambitious men well remember this geare which abuse the foolishnesse of such seruile people to the ende to bee taken for ioly fellowes by such counterfeyte and vaine titles For by this meane they declare themselues to be the companions both of Herode and Caligula and Domitian and other such like and therefore with them God shall punishe them as Herode here prooued For streightway the Aungell of the Lorde smote him which Eusebius out of Iosephus writeth appeared to him in visible wise Of the which stroke he by and by beganne to be tormented with pangues grypes of the belly which extorted some confession of truth out of his heart though otherwise so ambitious For he turned him to them that wayted on him and sayde Beholde I your God must nowe exchaunge lyfe for death And I whome you called immortall am nowe ledde away vnto death But Luke declaring the kinde of his death sayth he being eaten and gnawen with wormes gaue vp his ghost It seemeth therefore he dyed of the disease called Phthiriasis hauing wormes or lyce breeding in his fleshe which fedde vpon him whyle he liued with great griefe and fylthinesse and at length were the cause of hisdeath Moreouer Luke assigneth this to be the onely cause hereof for that he gaue not God the glory For first he thought the honour of the kingdome came not of God but of Caesar whome for that cause he worshipped with ordeyning shewes and games in the honor of him After that he went about cruelly to persecute the true religion of god Last of all he
reioyced in the blasphemous wordes of flatterers whome it had behooued him to haue detested and abhorred Let them therefore learne by this example what to looke for at Gods hande which with lyke impietie set vp themselues against him It behooueth vs chiefly to note how mightily God reuengeth pride seeing he doth not onely punishe the prowde grieuously but also shamefully the more to tame and pull downe their haultie heartes and courages So it pleased him that Pharao shoulde not dye valiauntly in the fyelde but be drowned in the waues of the redde sea which is a shamefull kynde of death So he slewe Sanherib miserably in the Church of his owne God by his owne sonnes And with the same disease which is here described before that was Antiochus Herode the great Sylla and at length Maximinian the persecutor vglily consumed Peter therefore sayd most truly that God resisteth the prowde Let all degrees and states of men hereby learne to keepe themselues within the bounds of their vocation and if they perceiue any thing in themselues singuler or excellent to acknowledge that it commeth altogither of the goodnesse of god So shall it come to passe that humbling themselues vnder the mightye hande of God they shall vse his giftes as they ought to doe Furthermore this place teacheth vs what hurt flatterers procure vnto Princes For of nature we be selfelouers and like best our owne doings and sayinges Then if we admit flatterers we become starke blinde so that we see not manifest vices grow to be such as cannot abide to heare the truth or to be admonished Which thing hath bene the cause that great Realmes haue bene ouerthrowne by the tongues of flatterers as hystories declare And surely Herode had bene most prosperous if he had giuen eare rather to the Apostles reprehending his vice than to the voyces of flatterers and clawbacks For they caused him being swollen in a wicked and prowde contempt of God to be destroyed with horrible death Ouer all this hauing shewed the ende of the tyraunt Luke returneth to the story of the Church which he begonne howe the Gospell did spreade to declare that by Herode it was nothing hindered For the worde of God sayth he encreased and was multiplied spreading it selfe euery daye farther abrode This he will declare in the thinges following wherevnto he maketh a digression touching Paule and Barnabas returne from Ierusalem For we hearde about the ende of the eleauenth Chapter howe they were sent thither to cary that mony that was here and there gathered to the poore and needy brethren in Iurie pinched with dearth and famine Which businesse after they had faithfully discharged they return vnto Antioch from whence shortly after they departed with Marke whom they brought with them and published the Gospell both farre and neare This is very comfortable that we see the Church stande fast and suruiue all hir enimies and all tyrantes For she is borne and conserued by the worde of God which endureth for euer This thing the hystories of all times and nations teach vs. For miserably and fylthily died Phaâ—ao the Chanaanites Sanherib the Babylonians Antiochus the three Herodes Nero Domitian Traiane Antonye Seuerus the Maximini Decius Valerianus Aurelianus Dioclesianus the two Maximinianes Liciuius Maxentius Iulian and as many as euer after all these durst to set vpon Christes Church For she flourisheth and liueth and shall for euer liue vnder hir trusty and most victorious defender and reuenger Iesus Christ to whome be prayse honour power and glorye for euer Amen The .xiij. chapiter vpon the Actes of the Apostles The .lxxxvj. Homelie THERE were in the congregation that is at Antioch certayne Prophets and Teachers as Barnabas and Simon that was called Niger and Lucius of Cyrene and Manahen Herode the Tetrarches nursefellowe and Saule As they ministred to the Lorde and fasted the holy ghost sayde Seperate me Barnabas and Saule for the worke wherevnto I haue called them And when they had fasted and prayed and layde their handes on them they let them goe And they after they were sent forth of the holy ghost departed vnto Seleutia â–ª and from thence they sayled to Cyprus And when they were at Salamine they shewed the worde of God in the Sinagoge of the Iewes and they had Iohn to their Minister THe Euaungelist Luke nowe in the two Chapters following describeth howe the doctrine of the Gospell by the ministerie of Paule and Barnabas began with full course to be preached indifferentlye to all Nations For where the Iewes onely vntill this time as hath oftentimes bene declared challenged to them the name of the Church and people of God and the benefyte of redemption purchased by Christ seemed to appertaine but vnto them alone and that that hath bene sayde of Cornelius the Centurion and of the Antiochians might seeme came to passe of some speciall priuiledge or fauour Therefore that no doubt might remayne the doctrine of saluation is nowe caryed indifferentlye vnto diuers Nations and those thinges are openly accomplished which the Prophetes long before prophecied of the calling of the Gentyles But least any one shoulde thinke that Paule and Barnabas did in this businesse ought of their owne heade and presumption Luke beginneth this hystorie with their calling and sending the chiefe scope wherof is that the kingdome of God and the whole matter of saluation was transferred brought to the gentiles not by mans deuise but by the appointment commaundement of God and that the Gentyles appertayned no lesse vnto the church of God than the beleeuing Iewes And that it was needefull to haue this matter so diligently declared shall appeere by that contention which hereafter is described in the .xv. Chapter Yea we maye see in the Epistles of Paule that the Iewes oftentimes withstoode the saluation of the Gentyles stoode in doubt of it And the Iewes were for no cause so much offended with Paule as for that he made the vncircumcised Gentiles all one with the Iewes in Christ which they thought was not without the notorious iniurie and prophane contempt both of the lawe of Moses and also of the people of the Iewes which thing also was cause that euerywhere he vsed such earnestnesse in defending his vocation who could well ynough haue borne the contempt of his owne name but that he sawe the glory of God and saluation of the Gentyles indaungered thereby But to come to the treatie of this present place fyrst Luke describeth the Church at Antioch from whence Paule and Barnabas were sent to preach the Gospell to the Gentyles Then declareth he their vocation and sending with the circumstances thereof Last of all he sheweth howe they vsed themselfe in the office committed vnto them He fyrst describeth the Church of Antioch not without a cause For herof it may be gathered that they coulde rashlye ordayne or appoynt nothing hauing the spirite so abundantly among them Neyther can Paule and Barnabas be accused as to
haue left that Church destitute of their ministerye considering it was so well seene vnto after they were gone For there were among them certaine Prophetes and teachers They are called Prophets which either by instinct of the holy ghost shew of things to come as we see before Agabus the Prophete did or else which haue the gift truly rightly to expound the writings of the Prophets in which sense Paule vseth this word Prophecie in his fyrst Epistle to the Corinthians 14 Chap. Both these senses is well agreeing in this present place For by hystories it is playne that the gift of prophecying endured many yeares in the primitiue Church And it can not be sayde that so notable a Church wanted exposition of Scriptures And they are called Teachers which openly instruct the Congregation and applye the holy Scriptures duly to all mennes information whome we nowe a dayes call Pastors or Ministers of the worde There was therefore at Antioch not onely a Church such as is euerywhere but also a College or schoole out of which was taken learned Ministers to be sent to other Cities This place teacheth vs that the chiefe ornament and beautie of the Church yea all the preseruation thereof consisteth in this that it be furnished and prouided of fyt Ministers and Teachers For by the ministery of them Paule plainely teacheth that through the worde of God Churches are begotten builded vp and preserued For how shall they beleue in him sayth he of whome they haue not hearde howe shall they heare without a Preacher Agayne In Christ Iesu haue I begotten you through the Gospell Hereto chiefely it appertaineth where he writeth that Christ hath giuen some Apostles some Prophetes some Euangelistes some shepeheardes and Teachers to the edifying of the Saintes euen to the edifying of the body of Christ. And bicause it is euident that the gift of teaching is not giuen to all men in myraculous wise as it was once to the Apostles therefore it is needefull to haue schooles where such may be brought vppe as shall afterwarde serue in the Ministerie Such were woont to be among the Iewes in the Cities of the Leuites and it appeareth by the storye of Samuel and Helisaeus that those singuler Prophetes of God had a speciall care of these schooles Yea Amos the Prophete most sharply reprehendeth those that did vse to corrupt the Nazarites and the yong menne giuen to the studie of the Scriptures with wyne â–ª This did great Kings and Emperours foresee in the Primitiue Church which did erect Colleges of their owne costes least at any time want of teachers might preiudice Gods religion Howbeit nowe a dayes eyther sloâ—hfull Dranes dwell in them or else they be at the appoyntment of such prowde men as hunt rather for ambicious names than studie for the edifycation of the Church Moreouer for that the notable Ministers of Christes Church should not be defrauded of their due prayse the holye ghost woulde haue their names recorded for a perpetuall remembraunce that it might euidently appeare that God regardâ—th those which doe faythfullye serue and studye for his Church And among these persons Manaen seemeth to be the chiefe who Luke writeth was fostered and brought vp with Herode the Tetrarch of a childe He was therefore a Courtyer and of a noble stocke For who will thinke that one of a baâ—e stocke shoulde be appoynted a playfellow with a kings sonne or that Herode woulde afterwarde despyse him that had bene brought vp with him from his childehoode This is a notable example of the goodnesse of God which vseth in all states of men to haue his chosen and to call them when iâ— seemeth him good For that vniuersall spirite and author of eternall life bloweth where it pleaseth him So we reade that Naaman was in the Court of the king of Syria And in Babilon Daniel and his fellowes helde fast Gods true religion yea Paule maketh mention of some in the house of Nero that beleeued And Nichodemus is a Disciple among the Scribes the greatest enimies of christ There is also in Manaen set out vnto vs an example of fayth and syncere religion who following the example of Moses chose rather to be afflicted with the people of God than to enioy the pleasures of sinne for a season thinking the rebuke of Christ greater riches than the treasures of Herode And surely if a man woulde compare the state of the Church as it was in those dayes with the life of the Court he shall fynde a marueylous working of the holy ghost in this Manaen and euident tokens both of true regeneration and mortifycation and forsaking of himselfe But that we heare that he did it behooueth vs to imitate For it cannot be that they can truelye take holde of Christ which haue not yet learned to despyse and treade vnder foote this worlde with the honors riches and pleasures thereof But let vs come to the seconde part of this diuision wherein the sending of Paule Barnabas to the Gentyles is described Here are two things chiefely to be discussed videlicet the holy ghost the author and moderator of all this businesse and then the order that Luke writeth they obserued First he expressely teacheth that the holy ghost was the author of all this doing For as they ministred to the Lorde and fasted the holy ghost sayde seperate me Barnabas and Saule for the worke wherevnto I haue called them And it is no doubt but these things are spoken of the holy ghost forasmuch as mention is made of holy ministerye and fasting Here the Papistes playe the fooles following Erasmus his translation and bicause he as vnaptly translated the Greeke worde by this worde sacrifyce they expounde this place of the sacrifyce of the Masse Howbeit the Greekes saye they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are occupied or busied in publike office or affaires as it may appéere where Paule calleth Magistrates and Aungels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for that they vsed to do sacrifyce but for that they are Gods publike officers ministers And where by Christes death it is manifest the Leuiticall sacrifyces are abolished that the seruice of Christ consisteth not in outwarde ceremonies but in the spirite and in truth therefore here can be vnderstanded none other ministery than such as Christ woulde haue vsed in his Church This comprehendeth in it the preaching of the worde publike prayer and the sacraments which are not sacrifyces but holye actions instituted to keepe in memorie the sacrifyce which Christ once offered vppon the aultar of the Crosse. And herein were they busily occupied when the holy ghost admonished them to sende forth Paule and Barnabas For that they were earnestly occupied herein the mention made of fasting abundantly prooueth There are in this part many things which prooue the vocation of the Gentyles to be the worke of god For as they were ministring to the Lorde the spirite aduertised the
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
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
followed We are here taught that we must not alwayes cleaue to the iudgements and examples of notable men but rather trie and examine all things after the rule of the Scripture afore we imitate them For if they were so fowly deceyued which had the greatest dignitie among the people of God by his appointment what shall we hope of others They are also confuted which when we bring forth the worde of God bring vs the examples of Princes and great estates For the question is not what men doe but what is done according or contrarye to the worde of god Moreouer we are taught that the reading of the Scripture neuer so much preuayleth not if we well vnderstande not the meaning of the Scripture Moses the Prophets were read of ordinary among the Iewes in all their sinagoges But whereas they were deceyued in the affiance of their owne righteousnesse they knew not the ende of the lawe which was Iesus Christ and being ignorant thereof they fulfylled the Scriptures presumptuously putting him to death whom Moses the Prophets did prophecie should be their sauiour We see the same hath come to passe these many yeres in the papacie or Popedome The vnlearned Monkes and Priests reade and sing the holy scriptures Yet Christ whome the scriptures teach is despised of a great many and Antichrist is worshipped and glorifyed whome the scriptures with one consent warne vs to beware of And other cause of so fylthy an error is there none than for that men being puffed vp with a Iewishe affiance of their owne works are not able to see the righteousnesse of Christ while they go about to set vp their owne righteousnesse See Rom. 10. Secondly he alleageth the authoritie of Gods prouidence declaring that for this cause no manne ought to be offended at the death of Christ bicause he suffred nothing but that the Prophetes to whome the holye ghost long before reuealed the counsayles and ordinaunce of God prophecied he shoulde suffer Wherefore the Priestes when they vnderstoode not the scripture yet they fulfylled them in that they presumed to condemne and put Christ to death And it is no doubt but Paule in this place brought forth the oracles of the Scripture which are extant euerywhere touching Christes passion In that he sayth the Prophecies were fulfylled by the wicked enimies of Christ we learne that the very wicked also are the instruments of God by whome oftentimes he vseth to bring his ordinances and deuises to passe And yet they are not therfore to be excused bicause they doe that that God will haue to bâ— done For where they like Bedlems rage in impietie against God and go about to hinder and not to set forwarde his ordinances they are in the fault and God is to be praysed and glorifyed which can moderate and order their audacitie and boldenesse so well Also his inuincible power and infallible veritie appeareth in these examples For if hys deuises take effect through the meane of his very enimies also then must they needes stande fast for euer Therefore they whose infyrmitie is feared with the cruell deuises of the Princes of this worlde let them seeke comfort hereat But whereas it might notwithstanding be obiected that it was scarce credible that God would appoynt him to be our Sauiour who was made away by so slaunderous a death and such as was cursed euen by the lawe therefore in the thirde part he prooueth he was innocent and guiltlesse and sheweth that his kinde of death must not be so much considred as his cause when they founde by him sayth he no cause of death yet desired they Pylate to kill him These things might haue bene declared more at large as it is like Paule did bicause he spake vnto them which suspected all Christes doing Let it suffyse vs to holde fast the scope and ende of Paule that is howe no man ought to be offended at Christes death which he suffered being an innocent forasmuch as many times the holyest men of all vse to be put to death both vnworthily and vniustly Also the true vse of Christes innocencie must be well weyghed which consisteth in the purgation or clensing of our sinnes For if Christ had not bene free and cleere of all sinnes he coulde neuer haue bene able to haue satisfyed for our sinnes For howe can he make others cleane that is himselfe vncleane Or how shoulde one being indebted himselfe paye other mennes debtes Therefore it behooued Christ shoulde be innocent that we might knowe howe he who had deserued no death for his part suffred death for vs Esay maketh mention herof where he expoundeth the mysterie of our redemption cap. 53. And hereto belongeth that saying of Paule God made him to be sinne for vs which knewe no sinne that we by his meanes shoulde be the righteousnesse which before God is allowed And this is the chiefe cause why the Euangelistes be so earnest in setting forth the innocencie of christ Then if none ought to bee offended with Christes death bicause he suffred innocently by the same reason the vnworthy and vniust slaughters of the Saintes ought to offende no body whereby they are made partakers of Christes crosse to th ende to be glorifyed with him Fourthly least anye man shoulde thinke that Christ was ouercome by the force or power of his enimies and therefore shoulde deny that he were a sauiour or reuenger he teacheth that he receyued no losse or harme by the wicked enterprises of the Priestes They perfourmed all the thinges which were prophecyed of him while they killed him on the Crosse and pierced his side with a speare and at length tooke him down from the crosse and layd him in a sepulchre But for all this he was of neuer the lesse power or glory For God as he foreshewed raysed him vppe from death so that now he liueth for euer in a glorifyed body where they enuyed him this miserable and corruptible life But let it here offende no man that Christes buriall is permitted to his wicked enimies the honor whereof the Euangelistes ascribe to his faythfull disciples Ioseph and Nichodemus For Paule here speaketh howe they were not contented with his ordinary buriall but caused the grauestone to be sealed with Pylates signet and gotte souldiours to watch him and forceably to keepe him downe in his graue thinking that they of their owne power had killed him vpon the crosse and were ignorant that he layde downe his lyfe of his owne voluntary This diligent description of his buriall maketh for the more certaintie and truth of his resurrection For thus it appeareth there coulde be no frawde or deceyt in the matter and that it was a false rumour that the Priestes caused to be raysed by the souldiours being well bribed with money that his Disciples came and stole away his body In the meane season we may take a generall comfort hereof that the enimies of Christ fyght against him in vaine The same
may also be applied to his members They haue many and cruell enimies Yet howsoeuer they rage they haue no power vppon the bodies no not so much as vpon the heare of the faithfull vnlesse God permit it Yea although they haue power to take awaye our liues yet haue they no power to take away the glorious resurrection of our bodies nor the fruition of heauenly lyfe which Christ hath prepared for those that be his Let vs therefore in times of persecution comfort our selues oftentimes with these meditations Moreouer where Paule is come to the resurrection of Iesus Christ he maketh a diligent assertion and proofe of the same bycause thereby the deuine Maiestie of Christ is most euidently of all others declared and in the same as sayth the same Apostle 1. Cor. 15. consisteth the chiefe hope of our redemption and saluation And for bicause he knewe many denied the same therefore he alleageth dyuers wytnesses thereof Hee was seene sayth he many dayes of them which came with him from Galyley to Ierusalem who are his witnesses vnto the people He speaketh of those which the Euaungelistes say accompanyed Christ in his last iourney of whome it appeareth there was no small number bicause Christ appointed seuentie of them to prepare the waye for him by preaching What if we thinke that they were of those fiue hundred vnto whome Paule sayth Christ appeared after his resurrection Uerily whosoeuer they were their fayth is worthy to be praysed in that they were bolde to beare Christ wytnesse agaynst so many of his enimies And he produceth these men before the Apostles not that their dignitie so deserued but bicause their credite was lesse suspected with the Infidelles and for that they shoulde not thinke but Christ had more wytnesses of his resurrection than the Apostles Then straight way he alleageth the testimonie of the Apostles with great grauitie whervnto he also ioyneth the Oracles of the Prophets wherof shall be spoken in the Sermon following In the meane whyle it becommeth vs to acknowledge the goodnesse and truth of God which would haue the thinges wherein our saluation chiefely consisteth so certaine and vndoubted Let vs therefore imbrace our sauiour with constant fayth who rose agayne from death conquered the tyrannie of death hath restored vs to the libertie of the sonnes of God which is the onely begotten sonne of God Iesus Christ the true and euerlyuing God to whome be prayse honor power and glory for euer Amen The lxxxxij Homelie AND we declare vnto you how that the promise which was made vnto the fathers God hath fulfilled vnto their children euen vnto vs in that he raysed vp Iesus againe euen as it is written in the first Psalme Thou art my sonne this daye haue I begotten thee As concerning that he raysed hym vp from death nowe no more to returne to corruption he sayde on this wyse The holy promyses made to Dauid will I giue faythfully to you Wherfore he sayth also in an other place Thou shalt not suffer thyne holy one to see corruption for Dauid after he had in his tyme fulfilled the wyll of God fell on sleepe and was layde vnto his fathers and sawe corruption But he whom God raysed againe sawe no corruption PAule in the second part of his Sermon which he made in the Synagoge at Antioche teacheth that Iesus whome the Apostles preached was the true sonne of god and that sauiour of mankinde that was promysed for whose sake God so benifyted the fathers Bicause of the Iewes he handleth this matter verie grauelye and prooueth with firme and strong argumentes that which he goeth about to teach For he declareth both the stock of Iesus Christ and the maner of his co mming is agreeable with the Oracles of the olde Prophetes Then he alleageth the testimony of Iohn who was of such authoritie with the Iewes that it was not lawfull to speake against him But where he knew the crosse of Christ was their greatest stumbling stocke he sheweth that the Prophetes foretolde therof and that it was no derogation to Christ bicause he rose againe from death despight of his enimies Moreouer when he commeth to speake of the resurrection he defendeth the same most diligentlye and at large both bicause the same is a most euident argument of Iesus Christs true diuinitie and also bicause the chiefe hope of our resurrection dependeth thereon And first bicause it should not seeme that none knew and testifyed hereof but the Apostles he produceth Galyleyans for wytnesses who also sawe Christ after he was risen agayne from death And nowe he ioyneth to their testimonie the Oracles of the Prophetes and Apostles He alleageth the testimonie of the Apostles speaking as in the name of all the Apostles We preach vnto you sayth he the promise made vnto the fathers hoâ— God hath perfourmed the same vnto their children that is to say to vs in that he raysed vp Iesus againe c. And no man must take such a graue saying of the Apostle as insolent and arrogant both bicause Paule vseth it and Christ ordeyned the Apostles to be his wytnesses and also for that he and Barnabas tooke this present ambassage in hande by the speciall commaundement of the holy ghost as was declared in the beginning of the chapter Therefore he setteth forth the commaundements of the Apostleship committed vnto him plainely and with worthie grauitie whereof this is the summe howe God gaue vnto their posteritie all that before times he promised vnto the fathers After which sense and meaning in the seconde Epistle to the Corinthians the first chapter he sayth for all the promises of God by Iesus Christ are yea and are in him Amen that is to say are by him fulfilled So that it appeareth they are greatly deceyued which glorie in the promises and grace of God and yet reiect Christ in whom onely they are ratifyed vnto vs For whatsoeuer things appertaine to the saluation of mankinde they are giuen vnto vs in him For in him is that righteousnesse which defendeth vs before the iudgement seate of god He is made vnto vs of God wisedome satisfaction redemption and sanctification In him is lyfe He is the way the truth and the light In him is giuen vs the spirite of adoption by whome we cry Abba father By him we are made heyres and partakers of the kingdome of heauen as he sayth himselfe I appoint vnto you a kingdome as my father hath appointed vnto me c. Againe Father I will that they which thou hast giuen mee be with me where I am And although these things for the most part were accomplished vppon the aultar of the crosse euen when Christ being ready to yeelde vp the ghost sayde it is finished yet in his resurrection chiefely appeareth the effect of them For thereby he testifyeth that the sting of death is made blunt and broken and that therefore death is spoyled and disarmed as Paule teacheth at large Therefore the
the worlde hath of vs and casting away the desire of earthly glory lette vs aspire to the glory to come which is heauenly Secondly he produceth Esay by whome God speaking amongst other things of the benefytes that he woulde giue vs in Christ sayth I will make an euerlasting couenant with you euen the sure mercies of Dauid Furthermore Paule folowing the common translation of the Greekes expoundeth this word mercy by this word holy not vnaptly bicause he meaneth Christ vpon whom only depend all the promises of God made in times past to Dauid and to the fathers This therfore is the sense I wil giue vnto you that holy one that is to say that sauiour which I sometime promised vnto Dauid and in whome he put all his hope trust He applyeth the whole place to the resurrection of Christ taking his argument of the perpetuity of the couenant as though he should say God made an euerlasting couenant with Dauid and promised that the same should remayne for euer vnto his posteritie And it is certaine that that couenant is grounded vpon Christ whome the Scriptures euerywhere call the sonne of Dauid Ergo Christ also must be eternall and immortall For the couenant coulde not be eternall vnlesse he also were eternall and incorruptible in whome the same is made and which is the onely mediator thereof It followeth therefore that it was necessary that Christ shoulde rise againe from the deade and being raysed agayne shoulde after that suffer no more corruption Here by the waye it is to be obserued howe Christ must die but once And then it followeth that he must be but once offered for sinne forasmuch as without shedding of bloude there is no forgiuenesse of sinne See howe copiously Paule handleth this matter Heb. 9. and .10 Whereby the sacrifyce of the Masse is so ouerthrowne that it is marueyle howe there shoulde be any among Christians so voyde of shame that can go about to stablish and defende it The thirde testimonie he alleageth out of the .xvj. Psalme which we see Peter also vsed in his fyrst sermon at Ierusalem and euen in the same sorte and wise Also he prooueth that that place cannot be vnderstanded of Dauid but onely of christ For thus he reasoneth Dauid sayeth Thou shalt not suffer thine holy one to see corruption But it is manifest that Dauid fynished the course of his lyfe after the maner of other men and after he had ended his lyfe fell on sleepe and mouldred to dust Therfore Dauid speaketh not of himselfe but of Christ which he knewe should be borne of his stocke For before he suffered corruption he rose againe the thirde day in his glorious body So Paule in fewe words comprehendeth all the mysteries of Christ and sheweth that it is he of whome the Prophetes euerywhere haue spoken Furthermore before we make an ende lette vs obserue the phrase of speach where he sayth that Dauid after he had serued his age or time This thing teacheth vs both our dutie and condicion and state admonishing vs that mutuall charitie is required of vs as long as we liue in this worlde but after we are taken out of this lyfe that we are quitte of all duties towardes all men and that from thenceforth there is no more required at our handes Ergo the deade haue nothing to doe with the liuing so that it is truly sayde of the saintes in the Prophete Abraham knoweth vs not and Israel is ignorant of vs. By this inuocation and intercession to saintes is confuted whose felicitie cannot be perfyte if they shoulde be troubled with our miseries and aduersitie Also the appearing of spirites and soules are reprooued wherby they that forged and inuented the fyre of Purgatory haue hitherto gotten great gayne Then also Paule so describeth the death of Dauid that by the same may be seene the state of euery one of vs in death For fyrst he sayeth he fell on sleepe by the will of god Then our death hangeth not vpon the vncertaine hazardes of fortune or vpon the will of man but vpon Gods counsayle and determination who as he hath the heares of our heades numbred so hath he also the number of our dayes And this one thing is sufficient to comfort vs against the daungers and terrors of death That done he sayth he fell on sleepe Christ also calleth death sleepe bicause we being ridde of all the sorowes and griefes of lyfe by death rest from our labours in hope of the resurrection to come Thirdly he sayth hee was layde vnto his fathers which kinde of speach in the Scripture is vsed very often and teacheth vs that there are certain places appointed for the soules of the deade wherof Christ also maketh mention in the Parable of the rich glutton and Lazarus For the soules of the godly are layde with the blessed whose resting place the scripture sometime calleth the bosome of Abraham Contrarywise the soules of the wicked and of as many as haue put men in feare in the lande of the liuing go vnto hell Last of all Dauid sawe corruption For this is the immutable sentence of God that we which tooke our beginning of dust shoulde be turned into dust agayne and so is it requisite for the order of our saluation For this corruptible must put on incorruptibility this mortall must put on immortality bicause flesh and bloud cannot inherite the kingdome of heauen Therfore we haue a great hope in our corruption which we knowe is the beginning of our regeneration and resurrection to come And that this was the onely hope of the Saintes Iobes wordes in his .xix. Chapter manifestly declare Let vs therefore comfort our selfe with the same and not feare death seeing that we shall be made like vnto Iesus Christ the sonne of God to whome be prayse honor power and glory for euer Amen The lxxxxiij Homelie BE it knowne vnto you therefore ye men and brethren that through this man is preached vnto you the forgiuenesse of sinnes and that by him all that beleeue are iustified from all things from which you coulde not be iustified by the lawe of Moses Beware therefore least that fall on you which is spoken of in the Prophetes Beholde you despysers and woonder and perishe ye For I doe a worke in your dayes which you shall not beleeue though a man declare it you AFter the Apostle Paule had diligentlye and plainely declared that Iesus Christ was the very sonne of God and that sauiour that was once promised vnto mankinde and had also remooued out of the way all those impedimentes that might hinder the Iewes from the embracing of Christ nowe at length he concludeth his sermon which consisteth in two pointes For fyrst he sheweth what benefytes are giuen vs in Christ meaning thereby to enflame the mindes of his hearers with the desire of true fayth Next he layeth the horrible iudgement of God before their eyes in that he
certaine auncient copyes of great credite he sayth I saye vnto thee in the name of Iesus Christ stande vpright vpon thy feete For it is not credible that those fyrst wordes wherein the name of Christ is alleaged were of Paule omitted as it is read in the common copyes and translation bicause this was the onely ende and marke both of the Apostles doctrine and myracles to bring men to beleeue that Christ was their sauiour And this worke on both sides proceeding of faith wanted not a prosperous successe For he by and by which hitherto had alwayes bene lame start vp and walked Thus God by this myracle gaue testimonie to the Apostles doctrine as yesterday was declared And bicause the myracles of Christ and the Apostles commonly set forth vnto vs the maner of our saluation and redemption therfore we will in this lame man briefly touch the same This lame man or Creple is a paterne or example of the state and condicion of vs all yea of all mankinde For as this man is lame and that from his mothers wombe euen so all we be weake and lame vnto all things belonging to our saluation And this infyrmitie cleaueth to vs euen from our mothers wombe as who be conceyued and borne in sinne And if we consider our life passed we shall see that we neuer walked to say in the waies of God which ledd vs to the inheritance of eternall life For we haue all strayed out of the waye like sheepe euery one of vs hath followed his owne wayes And God himselfe testifyeth that the imaginations of men are euill euen from their childehoode Therefore looke in what case this lame man was as touching his body the same case be we all in as concerning our soule and looke howe farre the soule passeth the bodye and in so much more miserable a case it shall appeare we be Therefore there is no health in our selues but we must needes looke it without our selues euen there where this lame man founde it He heard the Gospell of Iesus Christ and by his power he beleeued he shoulde be made whole and by faith obtayned his desire We must go the selfesame way to be saued Lette vs heare the Gospell and beleeue in Iesus Christ which is preached in the same Gospell and streightwaye we shall be saued He it is that deliuereth all them from their sinnes that beleeue in him bicause he is made sinne for vs that we through him might be made that righteousnesse that is acceptable before God. It is he that regenerateth vs and who by the immortall eternall seede of heauenly generation healeth the sores and maladies of our corrupt nature It is he that instructeth vs with fresh force so that we that were not able of our selues to thinke one good thought are able by him to doe all things and as long as we abide in him we bring forth much fruite And bicause he only is able to worke these things he only is to be taken for our sauiour and we being in misery and like to perishe must out of hande seeke for him to be our Phisition and none other Also we are taught by example of this lame man what the dutie of them is whome Christ hath thus healed and deliuered He at Paules calling start vp by and by and walked So when Christ calleth vs let vs forthwith rise vp out of the myre wherin we haue to long sticked casting away the works of our corrupt blind flesh let vs walk in the ways of the lord These things might be more copiously dilated with many examples amplified but it may suffise by these few words to giue occasion to think further herof to those which are feruent in the studie of godlines Nowe come we to the seconde part of this place where the effect of the myracle is described which fell out farre otherwise than Paule purposed For as by his doctrine so by the myracle he ment to trayne his hearers vnto christ But they take occasion thereby to start from christ For being deceyued with the olde fables of Poetes they suppose the Apostles are Goddes which tooke vppon them the fourme or similitude of men and so came downe into the earth And perhaps they called to minde the comming downe of Iupiter and Mercurie to Lycaon their progenitor For these two cried they were come downe from heauen and most foolishly applied their names vnto the Apostles For they say Barnabas is Iupiter either bicause he was the auncienter man or else bicause of his graue countenance and they thinke Paule is Mercury the gods interpreter messenger bicause he spake vnto the people And iumpe at that time cōmeth Iupiters Priest which more pricketh these mad men forward For bringing Oxen garlands with him he maketh preparation for a sacrifyce according to the maner of the Gentyles This is a most notable example teaching vs howe easily mans nature swarueth from true godlynesse vnto superstition and ydolatrie and howe harde a thing it is to put errors away which haue bredde in vs from our tender yeares Not long before these people of Lycaonia gaue eare to Paule preaching of Christ. They sawe a myracle also wrought in the name of christ Yet the olde perswasion of the Goddes comming downe vnto the earth remayneth still in their mindes and they take occasion of foule error of that whereof they shoulde haue catched holde of godlynesse Howbeit we all confesse that they were both foolishly and wickedly deceyued But howe more foolishe than these are the Papistes which yet vse to bragge of the name of christ They confesse the Apostles are but men and the seruants of Christ whose ministerye it pleased him to vse in setting forth hys kingdome And yet they make Gods of them and attribute vnto them those things which belong to God onely and ought to be ascribed to no creature without the prophane contempt of the true liuing god For they teach vs that they are to be inuocated in daungers and prescribe vnto them their diuers properties prerogatiues as foolish as euer the heathen did in their Gods appoynting one a Patrone for prisoners another for those in daunger of shipwracke another for traueylers by the way other for those in perill of fyre And bicause they cannot tell when they haue played the fooles ynough where they confesse that these Saints haue suffred death for Christes sake yet they ascribe vnto them a great part of the glory of Christ feygning that they are intercessors and aduocates vnto God for them and making their vowes and prayers vnto them Let vs be ashamed therefore to take such paynes in confuting the follye of the Gentyles seeing there is much more folly to be founde among the professors of Christes religion Furthermore the holy ghost setteth out vnto vs in this example the beginning and proceeding of Idolatrie The beginning of all error hath bene the ignorance of the true God
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
at Lyddias house and them they exhort to be stedfast in the fayth and comfort them very effectually Moreouer Paule wryteth an Epistle vnto them wherin we are taught how prosperously this cōgregation afterward came forward whose beginning seemed altogither vnprosperouse vntowarde Whereby it appeereth the course of the Gospell can be hyndered by no attemptes of the wicked Sometime the Ministers thereof are bounde but the worde of God can not be bounde Againe they that preach the same are thrust out and banished but the spirite of Christ cannot be banished but breatheth wheresoeuer it pleaseth yea when men holde their peace the stones will preach Christ. Let these thinges make vs constaunt in the fayth that hauing at length ouercome the worlde and Prince thereof we may liue and raigne in heauen wyth Iesus Christ our sauiour to whome be all praise honor power and glory for euer Amen The .xvij. chapiter vpon the Actes of the Apostles The Cxiij Homelie NOWE as they passed through Amphipolis and Apollonia they came to Thessalonica where was a great Synagoge of the Iewes and Paule as his maner was went in vnto them and three Sabboth dayes disputed wyth them by the scriptures opening and alleaging that Christ must haue suffred and rysen agayne from the death and this is Iesus Christ whome sayde he I preach vnto you And some of them beleeued and ioyned in companye with Paule and Silas also of the Grecians that feared God a great multitude and of the chiefe women not a fewe OUr Lorde and Sauiour Iesus Christ in the Gospell of Luke sayth No manne which putteth hys hande to the plough and looketh backward is meete for the kingdome of heauen Which wordes doe admonishe vs that of all christians especially of the Ministers of the word is required an inuincible constancie of the minde whereby they maye go forwarde without feare against al traueyle and daunger and not be withdrawne by anye temptations to forsake the office committed to their credit Of which constancie is set out vnto vs a most worthy example in the Apostle Paule who from the fyrst daye he tooke in hande the seruice of Christ and the Gospell was in continuall labour and daunger and yet held on seeking daylie new occasion with great courage of minde to set forth the kingdome of christ And as he had done heretofore in other places the selfe same did he wyth incredible industrie among the Macedonians as this present hystorie declareth For being verie euill intreated at Philippi to the which place he was called by a vision yet he murmureth not against God nor doubteth not of his calling nor leaueth not of his duetie through feare but taketh his iourney directly thorowe Amphipolis and Apollonia and commeth to Thessalonica the chiefe Citie of all Macedonia where after he had spreade the lyght of the Gospell he getteth him to Berrhoea and from thence to Athens where he preacheth Christ among the most learned Phylosophers of the Gentiles and as it were vpon the open stage of all the worlde But to let passe all other thinges let vs see what was done at this tyme at Thessalonica First it is sayde he went through Amphipolis and Apollonia and there is no mention made that Paule preached in those Cities therfore it is lyke the holy Ghost offered him no occasion there to preache But when he came to Thessalonica he went into the Iewes Synagoge which was very notable and full of people and there by the space of three Sabboth dayes he taught them the gospell of Iesus christ And yet it might seeme a straunge thing that Paule woulde offer the doctrine of saluation agayne vnto the Iewes whose incurable malice he had so often tryed and whome he perceyued God had cast of by many euident arguments But he was mooued partly with the feruent desyre he had to set forth the kingdome of God and partly with the constant loue that he bare to his nation for whose sake otherwhyle he wished to be accursed And yet we must not thinke this to be any blinde affection for as much as the Lorde had long before prophecied that though the Iewes were cast off certaine remnauntes shoulde be saued And perhappes he might be mooued by the example of Elias who when he thought all the people had forsaken the God of Israell was tolde that there were yet seauen thousande which had neuer bowed their knees vnto Baal We are taught by this example of Paule that we must not ouer hastily cease from doing our duetie bicause of many mens ingratitude but rather as the Apostle otherwhere teacheth vs tollerate the euill wyth meekenesse instruct those that make resistaunce if at anye time God will giue them repentance to knowe the truth and that they may come to themselues againe out of the snare of the Deuill For where we be the seruauntes of God it becommeth vs to imitate his condition and propertie and not to be offended with the ingratitude of the worlde for as much as we knowe that we haue a rewarde layde vp with the Lorde which shall neuer fayle vs Therefore inexcusable is their waywardenesse which assoone as they perceyue they nothing profyte cease of from doing their duetie are not ledde with the example of God and of Christ which vsed such great lenitie and long sufferaunce towards the incurable malice of the Iewes euen from the fyrst beginning of that nation It is also worthy the obseruation to see howe Paule keepeth the religion of the Sabbothes and goeth into the Synagoges to preach there following the example of Christ who dyd nothing in secret but taught abroade openly In the meane season we see this was an olde vsage amonge the people of God for the godly to come vnto the Church for whose sake we reade holy dayes and holy places were in times past ordeyned of god It is necessarie that we obserue the same both for doctrine sake which can no waye more commodiously be taught and also bicause of externe religion which ought to be openly exercised that the profession of true fayth fayle not For the which cause Christ adourned the congregation and Church comming with hys example and commended it with a notable promise and this is the cause that Paule in his fyrst Epistle to the Corinthians is so diligently occupied in gyuing preceptes for the well ordering of them Wherfore their frowardnesse must needes be detested which deryde and scoffe at the publike assemblies of christians plainely testifying that they are ledde with no care of wholesome doctrine or sincere religion But what doth Paule in the Synagoge of the Iewes euen the same that we heare he vsed to doe in many places For he taught out of the scriptures declaring howe it was necessarie that Christ shoulde die and rise againe from the dead and that this was the same Christ whom he preached Here must we diligently marke all these pointes bicause they fullye conteyne the whole trade of the
all men The which argument he vseth also Rom. 1. Under this also he comprehendeth all the whole businesse of our redemption For if he rose agayne surely he dyed and dyed as is sayde elsewhere for our sinnes but was raysed agayne for our iustification But bicause we haue oftentimes discoursed of these poyntes and haue occasion euerywhere to intreate more of the same these fewe shall suffyse for this present Now remayneth the effect of this doctrine which was diuers and variable according to the diuersitie of the hearers For some at the fyrst mention of the resurrection did mocke and scoffe at it namely they of Epicures sect wherof there are great numbers in these dayes Other somewhat better than these desired to heare him dispute againe touching this point therby declaring they had somewhat tasted of the truth There are againe other some whose hearts God had illuminated by his spirite to beleeue openly to ioyne themselues vnto Paule So euerywhere is fulfylled the saying of Paule that the Gospell is to some the sauour of death vnto death and to other some the sauour of lyfe vnto lyfe Among those that beleeued is Dyonisius accounted a man of great dignitie as who was one of the number of the Iudges called Areopagitae Also Damaris a woman by all likelyhoode of great dignitie and estimation bicause mention is made of hir by name Wherefore the gospell is neuer preached without some fruite or profyte and although but a fewe beleeue at the fyrst yet great and famous congregations growe of small beginninges as hystories declare came to passe at Athens It is our duties not to be offended at the paucitie or small number of beleeuers but to embrace with thankefull mindes the gospell of saluation that it may bring forth in vs worthy fruites and that we maye attayne vnto saluation through the promises thereof by Iesus Christ our Lorde to whome bee prayse honour power and glorye for euer Amen The .xviij. chapiter vpon the Actes of the Apostles The Cxx. Homelie AFTER this Paule departed from Athens and came to Corinthus and founde a certaine Iewe named Aquilas borne in Pontus lately come from Italy with his wyfe Priscilla bicause that the Emperour Claudius had commaunded all Iewes to depart from Rome and hee drewe vnto them bycause he was of the same craft he abode with them and wrought Their craft was to make tentes And he preached in the Synagoge euery Sabboth daye and exhorted the Iewes and the Gentyles When Sylas and Timotheus were come from Macedonia Paule was constrayned by the spirite to testifie to the Iewes that Iesus was very Christ. THe Euangelist Luke in the chapiter that went before shewed vs howe Athens was conuerted a very notable citie both by reason of the schoole of wisedome therein and also bicause of the manifolde fame of their religion Then next vnto this he handsomely ioyneth the hystorie of the conuersion of Corinth vnto Christ a most rich a most corrupt City in which hystory the power of the spirit of Christ and the efficacie of the gospell so brightly and woonderfullye shyned that Paule called the Church of Corinth the seale of his Apostleship For as Corinth aswell by reason of hiâ— situation betweene two seas was very rich and famous as also for merchandyzes and traffike there vsed so the baytes entycementes and number of merchauntes resorting thither from all partes and coastes infected the same wyth moste corrupt maners insomuch that the ryotousnesse thereof was nowe noted in publyke Prouerbes For when men woulde speake of persons giuen to great ryote and sensualitie they woulde saye they played the Corinthians And this was a common saying in all peoples mouthes Euery man maye not come vnto Corinth Among other vices there whoredome chiefely reigned wherevnto they were so giuen that in Venus Temple they had about a thousande Damosels and Nunnes for that purpose and afterward euen among them that had professed Christ there was one which vnlawfully kept company with his stepmother vntill by Paules censure and appoyntment he was excommunicated Into this Citie commeth Paule when he went from Athens and that not without the ordinance of God as the ende and successe declared For the Lorde which did vouchsafe to saue his elect out of the pumpe of sinnefulnesse by the preaching of the gospell had there a great many of people Moreouer this Citie giueth vs an ensample both of the goodnesse of God towarde sinners and also of the vertue or power of the Gospell For if a man woulde compare the abiect and base estate of Paule being but a straunger and vnknowne with the indurate custome of sinne with the glorious shewe of ryches with the abundaunce of delyghtes with the entycements of pleasures on euerye side and with the pompe and pryde of Merchauntes his attempt shall then seeme altogither ridiculous which woulde go about to reforme both their lyfe and religion at once But the thing that seemed ridiculous in the iudgement of the fleshe wanted not a most prosperous successe giuen by the Lorde For wythin an yeare and a halfe by the preaching of the Gospell the spirite of Christ therwith working Paule set a newe face vppon this Citie and vniuersallye reformed it a thing which no lawmaker of howe great authoritie so euer he had bene coulde haue bene able to haue perswaded them so that it is not without a cause that Paule reioyseth so much for the conuerting of this Citie considering he no where founde a more effectuall working of the Gospell than there Which also seemeth to mee to be the cause that Luke is so diligent in describing this hystorie insomuch that he prosecuteth at large the least circumstances thereof Which thing in other places eyther he vtterly letteth passe or else onely toucheth them lightly as it were by the waye This thing ought to stirre vppe also our diligent attention to consider the same First and foremost he maketh mention of the place where Paule hosted in the fynding out whereof I suppose Paule vsed some great circumspection bicause Christ gaue the Apostles a peculiar commaundement touching the prouiding them of commodious and fytte hostes Paule therefore founde an host called Aquilas which was a Iewe borne in Pontus who not long before by reason of Claudius the Emperors proclamation with his wyfe Priscilla was fayne to depart from Rome to come vnto Corinth For at that time the state of the Iewes was verye miserable bicause the vengeance of God followed them being embrued with the bloude of the sonne of god in al places It came to passe further also that they which denied Christ to be their sauiour were fayne euery day to seeke them newe sauiours and to make newe stirres and vprores so that all menne worthily hated them Aquilas therefore being violently caryed with the common calamitie of the whole Nation is also banished yet not without the prouidence of GOD which prepared Paule a lodging with him among the
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
man and redeemed the Churche with the price of his bloud Therefore the Church is deare vnto Christ and they are guiltie of the bloud of Christ that neglecte the Church and either abolishe the profite thereof themselfe or else suffer it to perishe and decay Marke howe the Churche belongeth to no one man but vnto God who hath redeemed and purged hir with his bloud and espoused hir vnto him selfe Therefore as no man may challenge vnto him selfe rule ouer the spouse of God so euery one that is a membre of the same must looke that they consecrate them selues to God onely and addicte not them selues to worship any creature that they be not punished for their execrable fornication Also this serueth for our consolation that it is impossible that God should neglecte them whome hee redeemed with so great a price Thinke that there is the like reason before God of all creatures For as euery man is created after the image of God so are they redeemed and purchased with the bloud of the sonne of god Shalt thou then go vnpunished if thou slaunder any of them do him wrong violently hurt him or contumeliously disdaine him or offend him in religion or conuersation of life Read the things wrytten of Paule Rom. 14. which make muche for this place and the .8 chapter of the first to the Corinthians The fourth reason is borowed of necessitie For he declareth that it is necessary that the church be diligently seene vnto bicause it was in great daunger of wolues or false teachers For althoughe the shepheard may sometimes be at leasure or take his sleepe when there is no suspition of daunger yet then is it no time of idlenesse nor sleepe when the Wolues begin to howle and to be seene comming in companies togither I am sure saith Paule that after my departure grieuous wolues shall enter in which shal not spare the flock yea of your owne selues shall men arise which shall miserably peruert the simple doctrine of truth labouring rather to gette to them selues schollers than to Christ whose glory they ought only to seke Paule knew that such should arise euen by peculiar reuelation of the holy spirite For otherwheres prophesying of false teachers he maketh the holy Ghost the aucthor of prophesie Howbeit let vs marke in this place the faithfull care of God in vsing to prouide for his Church The Church is as a flock or Kid in the midle of a sort of wolues But God so careth for hir that he giueth hir diligent warning not only of present dangers but also of daungers to come For there are Prophesies of Antichrist and Antichristian teachers Christ also reasoning of the later dayes so describeth these false Prophets that he must willingly and wittingly perish that beleeueth them The wrytings of the Apostles are full of the like aduertisements which for breuities sake I omit In the meane time we learne howe they dote which nowe a dayes would haue nothing but the bare doctrine of truthe taught but will not haue the Church admonished of present daungers and the Wolues to be reproued bicause they see that the exclamations of the shepherdes vexe make the Wolues the more fierce As thoughe it were possible to tame Wolues or if no man take them in hand to alter their nature and that the shepherds ought not rather to haue this marke before their eyes to teache the sheepe to beware of the Wolues How foolishly was it done of the Apostles to admonish vs of Wolues to come if no man now a dayes must finde fault with them that go abrode Secondarily let vs marke how he saith these Wolues shall come when he is gone For they are afraide while the faithfull Ministers are present and throughe their diligence and care they are kepte backe from breaking in among vs But bicause this vnkinde world commonly little esteemeth the diligence of such men God suffereth Wolues to burst into the whole flocke like wilde and vnbrideled horsses when the faithful Ministers are gone And we lacke not examples inough to proue the same Let vs learne therfore how much we haue to make of faithfull and diligent ouerseers as well of the Church as of the common weale the deathes and departures of whom be commonly tokens of great misfortunes and publike calamities to come Thirdly lette vs see the description of false teachers and what their trade is The Apostle calleth them Wolues after the example of Christ who it appeareth called them by the same name They are so called bicause of their naturall hatred against the flocke of Christ and also greedinesse for that insatiable and rauine of theirs to spoile and wurrie the Church He declareth also from whence these Wolues arise They shall arise sayth he from among your selues So sayth Iohn â—hey went out from vs c. And Paule sheweth vs Antichristes seate euen in the very Church 2. Thess. 2. It is profitable diligently to obserue the same that we be not offended with the falling away of some light persons considering we see such become sodenly the enimies of truth which a little before semed stout defenders of the same For what new or strange thing is this Seeing Iudas for a certaine space had a roume among the Apostles and Paule knew that from among them to whome he so carefully commended the Church wolues wold arise Also heereby is confuted the peeuish and dâ—ltish vaunts of the Bishops of Rome which they now adayes stand so much vpon For they think it is impossible that the bishops of that church shuld erre whose accompte of succession they can make from the times of the Apostles But to graunt them that Peter and Paule had once bene Bishops of Rome which yet they shall neuer be able to proue will they deny that their successoures may erre But Paules successoures among the Ephesians were these rauening Wolues of whome he biddeth them to beware But as the Papacie consisteth of nothing but visures shewes so must the maiestie therof ready shortly to fal downe be vpholden with counterfet and visured arguments Furthermore he toucheth their doctrine where he sayth they shall speake wâ—ested and peruerse things For the declaration of truthe is plaine and simple which false teachers with their gloses vse to peruert to make intricate and by so doing to make all things vncertaine Moreouer their ende is to draw disciples after them They deuide the Church therefore with sectes as Peter foretolde should come to passe But Histories declare that Paules warning was not in vaine For it is well knowne what swarmes of Heretickes most miserably disturbed the Church the whole world ouer And if a man would compare these things with our dayes it shall appeare that Paules admonition is as needefull in these dayes as euer it was For out of the Church euery day procede those greuous Wolues which nowe are growne to suche impudencie that they go about to couer them selues no longer in sheepe
that Paule burned in the zeale of the Iewes law when he persecuted the Church But for this cause he confesseth him selfe to be the chiefest and gretest sinner of all other For God will not haue vs ledde with our owne zeale but requireth of vs knowledge that when we haue learned to vnderstande his worde we should do that he prescribeth and commaundeth Looke the .xv. chapter of Numbers But let vs returne vnto Paule and see what he dothe beeing compased about wyth so many daungers Luke reporteth one thing of him wherby we may iudge bothe of his inuincible steadynesse of fayth and of hys coragious minde For in that furie and rage of the people and confused clamour and shouting he meditateth an excuse partly for that he was very desirous of hys Countreymens vtilitie and woulde fayne haue broughte them vnto good and partely for that he woulde free Chrystes quarell of all suspition beeing appoynted a Minister thereof And thys example of Paule is to be followed of all Ministers in their priuate daungers diligently to seeke bothe the saluation of others and the glory of Chryste But it all be good to consider diligently all the partes of thys businesse First he rusheth not out after any rash sort to speake as sedicious persons vse to do but asketh leaue first of the Captaine after a modest and reuerent wise And he setteth him not light bicause he was a souldier but rather worshippeth him bicause of his authority office By which example both the Popes and Anabaptistes are confuted wherof the one simply condemne al Magistrates the other set them to kisse their fete yea they wickedly set their feete vpon them Moreouer the Captaine although he suppose him to be a murtherer answereth him frendly demandeth whether he be not that Egyptian which not many days before had raysed vp the people to rebel with his scattred cōplices robbed men in euery place as they went For it was meet that they which wold not embrace the true Messias shold be deluded by deceiuers as we haue elsewhere shewed The example of the captaine techeth vs to deale curteously with captiues For where the end of imprisonment is to bridle keepe vnder malefactors for feare of doing hurt for an example vnto others it were discourtesie and vniust to passe these bounds by crueltie against him whom we ought rather for humanities sake to haue pitie of Agayne we see in the captaynes demaunde what horrible crymes God suffreth his seruaunts to be suspected charged with and yet vseth he to deliuer them out of all Wherfore there is no cause why they should dismay vs but rather that we should follow Paule who beeing nothing offēded with this vnseemely demaund declareth modestly and frendly what he is and by reason of his modestie God so disposing the matter obteyneth leaue of the Captayne to say his minde But if a man woulde compare this Captayne with the Monkes of our dayes and the Inquisitors of Heresie which cause the tongues of Martyres to be pulled out bycause they shall not speake to the people as they goe to execution it shall easily appeare howe muche more wycked and cruell they bee than hee was But assoone as Paule had gotten leaue of the Captayne to speake strayghte way hee beckened wyth hys hande to the people and obtayneth silence of them also and maketh a diligent Oration to them out of hande which was no small token of a ready mynde and witte Heere is to bee considered bothe the power and truthe of god Hys power appeareth in this that hee was in a momente able to calme and pacifie the myndes of the raging people to giue eare vnto hym whose death euen nowe they so desired Of hys truthe thys is a manyfeste argument that hee is not amased with all that shouting and buffeting but hath his wittes and vtteraunce at will to declare hys cause boldely and artificially before his moste cruell enimies Thus is that saying of Chryst fulfilled Euen in the same houre shall it be giuen vnto you what to speake c. Compare with our Paule beeing in chaynes Cicero the father of the Romane eloquence and thou shalt perceiue how much the spirite of Chryst passeth all industrie of mans wit and long exercise of pleating For he long agone beeing broughte in his Litter into the Hall to pleate Milo his cause when he sawe Pompeyes garde and harnesse glittering in euery place of the hall could scarse for feare once open his mouth to speake But Paule beeing bound in chaynes and feeling the ache of hys late bobbes and buffets among the weapons and armor of the souldiors the Captayne standing by pleateth for his life with constante minde and mouth beeing encouraged with the spirite of Chryste which he promised to his electe to be their Aduocate and comforter Let vs lykewise be emboldened with the meditation of the same that wee may without feare pleate the cause of saluation and fayth before this world for he in whom wee haue beleeued will not leaue vs destitute neither of his spirite nor fauor which is our Lorde and sauiour Iesus Chryst to whom be prayse honour power and glory for euer Amen The .xxij. Chapiter vpon the Actes of the Apostles The Cxlij Homelie MEn brethren and Fathers heare yee mine answer which I make now vnto you When they hard that he spake in the Hebrue tong to them they kept the more silence And he saithe I am verily a man which am a Iewe borne in Tharsus a Citie in Cycil neuerthelesse yet brought vp in this Citie at the feete of Gamaliel and infourmed diligently in the lawe of the Fathers and was feruent minded to Godward as yee all are this same day and I persecuted this way vnto the death bynding and deliuering into prison both men and women as the chiefe Prieste dothe beare me witnesse and all the state of the Elders of whom also I receiued Letters vnto the brethren and went to Damasco to bring them which were ther bound to Ierusalem for to bee punished ALthough our Sauiour Iesus Christ would haue his Disciples to be pacient in bearing slaunders and reproches Yet that letteth not but they may bothe openly and boldly protest and defend their innocencie Yea many times necessity constraineth them so to do least by their meanes Christ and the Christian faith be euill reported This dothe Paule therefore in this place prudently consider We heard how the Iewes accused him for a common enimie of gods people of his law and his Temple Besides this the Captaine suspected he was an Egyptian and Captaine of a many of cutte throtes that lately had made an Insurrection All which things seeing they were as well preiudiciall to Paule as vnto Christian religion and truthe therefore he passeth them not ouer without regarde nor holdeth not his peace like a blocke but applieth him selfe busily to get licence of the Captaine to make his purgation which when he had
Concerning their calling no man can doubte seeing there are so many testimonies thereof extant in the Scriptures Therfore they are not to be accused of vanitie that haue beleeued them Let vs rather constantly stande by the fayth which they haue taughte vs as the which onely is sufficient to saue vs. Furthermore when Paule had described the person of Ananias he reherseth also by word what he said bicause euery thing therin made very much for the matter he had in hande For bothe he teacheth that God was the onely author of all this busynesse and declareth the ende wherfore he was called and last of al exhorteth him to be baptised Touching the first poynt he sayth The God of our fathers hath ordeyned thee before Hereby verily was Paule so certaine of his vocation that afterwarde he was bolde to say that he was ordeyned euen from hys mothers wombe to preache the Gospell He calleth him expressely the God of the fathers to declare that he swarued not from the righte worshipping of god Howebeit as these things excuse Paules turning from the Iewes religion and proue his doctrine to be true so they shewe that he was called through no deserte of his but onely of the meere grace of god For what was there in Paule beeing a cruell enimie of Chryst and imbrued with the bloud of Steuen the first Martyr wherefore he should be called He him selfe truely sayth he is the greatest sinner of all others and confesseth it was the benefite of Gods meere bountie and goodnesse that he was made the Minister and Apostle of Chryste And that wee speake of Paule is to bee verified of all Ministers For wee are all of lyke sorte so that if God preuented vs not with hys goodnesse we were not able to thinke one good thought Hereof we haue elsewhere entreated more at large Nowe let vs heare to what ende God prepared Paule Firste to know his wyll Hee beginneth with thys for bycause Ministers muste heerewith beginne who if they vnderstande not the will of God them selues can neuer be able to teache it to others For although Paule was brought vp of a childe in the lawe of God yet was he hitherto ignoraunt of the will of God which was wrapped and folded vp in the Lawe For hee thoughte that men were iustified and saued by the Lawe beeing vtterly ignoraunte of Gods will which is that euery one that seeth the sonne and beleeueth in him that sente him shoulde not perishe in his sinnes but beeing iustified by the merite of the sonne should haue lyfe euerlasting Therefore it was necessarie that this wyll should bee reuealed vnto him â–ª to the intent that he should not wander vp and downe in the shadowes of the lawe beeing vncertayne of his saluation Furthermore where the wholsome will of God is onely contayned and learned in Chryste Ananias by and by addeth howe he shoulde knowe hym saying that Paule was ordeyned to the ende to see that iuste So he calleth Chryste both for that he is him selfe iuste and faultlesse and also for that he maketh all those iust that beleeue in him In so muche that the Prophete sayde long agone that shoulde be his name The Lord our righteousnesse But where it was the worke of God that Paule knew Chryst it is euident that none commeth to the knowledge of him except God vouchsafe to reueale him vnto him For euen by Chrystes testimonie None seeth the sonne but the father and he to whom the father doth vouâ—hsafe to reueale him Wherby agayne it appeareth that our saluation proceedeth of Gods free mercy Thirdly he sayth he was ordeined to heare the voyce of his mouth and so should be taught of God otherwise than by his ordinary meanes which things otherwheres Paule cheefly vrgeth agaynst them which went about to eleuate and diminishe the authoritie of his Ministerie This is verily a maruellous benefite of God and so shall it appeare in deede to be if wee consider that Paule was the enimie of God and yet God doth voutsafe friendly and familiarly to talk with him Let vs also acknowledge the goodnesse of God which doth voutsafe euery day to speake vnto those whom he mighte of right repute as his enimies and iustly persecute them In the meane season heere are all Ministers admonished of their duetie namely to fetche their doctrine from the mouth of God that is to say from the scriptures and not to thinke it is lawefull for them at their pleasure to charge the Churche with newe decrees and ordinaunces See what we haue sayd elsewhere touching this poynte Last of all he declareth the office whervnto he was called of God saying that the will of God the knowledge of Chryst and hys worde was therefore declared vnto him bycause he should be a witnesse of Chryst whom he had both heard and seene vnto all men Thus it appeareth he was matched with the other Apostles bicause they had none other thing inioyned them but to beare witnesse of Chrystes lyfe and death of his doctrine and miracles and laste of all of his resurrection and ascention This name witnesse comprehendeth in it the whole duetie of an Apostle and Minister as we declared in the first Chapter where you may looke for those obseruations which here for breuities sake are omitted He maketh mention expresly of al men to answere them which thought it an vnmeete thing for him to preach the Gospel of Christ to vncircumcised people Also here may be taken out a generall doctrine which admonisheth al such of their duties as God hath illuminated with the knowledge of his sonne and of his will. That is to spreade the same knowledge abroade euery where and to beare witnesse in all places of Gods mercy and grace This thing partely the rule of thankfulnesse requireth that they should set foorth the glory of God who haue felte of hys healthfull hande and mercy and partely brotherly charitie whereby wee shoulde be as carefull of others saluation as of our owne With the which reasons as also with the expresse commaundement of God it appeareth Paule was moued in suche wise that he could not intermitte hys duetie though the Iewes disdayned him neuer so muche Now remayneth the laste parte of Ananias oration where he exhorteth him to be baptised that he should openly professe the name of Christ and be grafted into his Church according to Christes coÌ„mandement And this he vrgeth with great grauitie weight Why lingerest thou saith he not for that Paule ment to defer or shift off the matter but to pricke hym forwarde the more earnestly being dismayed with feare and trembling in conscience Wherfore he addeth this saying Arise and bee baptised and washe away thy sinnes in calling on the name of the Lorde Here we haue to obserue his maner of speaking of the Sacrament which declareth the reason and dignitie of baptisme For Ananias meaning was not that he thought sinnes were washed away by water
insolent and proude stiles which other men vsed to flatter them with For this kinde of men are easily moued to wrath specially when they suppose their estimation is lightly regarded which they farre preferre both before the glory of God and the publike saluation of man Heere let vs marke what manner of Counsels wicked Bishops vse commonly to haue Paule was burthened before with slaunders whereby they thought to bring him in hatred of all his nation And when he was about to answer thereto in a great concourse of people they disturbed him with furious clamoure and shouting Now againe as he is about to make his excuse they resist him with open violence and that in place of iustice whereof they would seeme to be great fauourers Such a Counsell for all the world was it wherein Christ was condemned when Caiphas was president And that was not much vnlike wherein Steuen was oppressed Suche also haue beene the Counsels of the Popes this many hundreth yeares as may be proued by that one Counsell of Constance where we reade the holy Martires of Châ—ist Iohn Husse and Hierome of Prage were condempned with like armoure and weapons What we may hope for at the Counsels of oure dayes appeareth aboundantly by their indictions or Bulles The crafte and impudencie whereof who so perceiueth not doubtlesse they are to be iudged voide of common sense and reason But let vs returne vnto Paule and see howe he tooke this iniurie God saith he shall smite thee O thou painted wall c. In the which words it seemeth to some that he offended against the commaundement of Christ which biddeth vs to tourne the other cheeke to him that smiteth vs on the one But he shall easily be cleared of this fault if we will weigh bothe his wordes and his person For he cursseth him not of any naughtie minde or affection but reproueth his sinne according to the office of an Apostle and sheweth that God hath a punishment prepared for him And first he calleth him painted wall euer following the example of Christ which sayth al the whole packe of them were like vnto painted sepulchers or graues And by and by he rendreth a reason why he so sayth adding Thou sittest to giue iudgement according to the Lawe That is to say Thou claymest vnto thee power to giue Iudgement vpon mee vnder a proud pretence of Lawe and commaundest me to bee smitten contrary to Lawe therefore thou aunswerest not vnto the person and name of a Iudge but vnder the cloke therof hydest an heart that cannot abide the truth and that thirsteth for bloud Therfore God wil strike thee although there be no man to take vengeance on thee These things I say Paule speaketh according to the office of a Minister and not of any reprochful or slaunderous intente or meaning And it is no doubt but he had a respect vnto the example of Christ who when the Byshops seruant smote him tourned not his other cheeke but earenestly rebuked his stoute and contumelious doing And here in this place we are taught that the pacience which holy Scripture commaundeth is not such a kinde of cowardlinesse as giueth the wicked leaue to do what they lust For although we be commaunded paciently to suffer whatsoeuer God sendeth yet must we not flatter the wicked nor dissemble Gods iudgementes Also here may all they which are in office learne a generall doctrine and rule For that which Paule threatned vnto Ananias chaunced not long after For about the beginning of the Iewes warres he was cruelly slaine by Manaim Captaine of a sort of rebellious Iewes being well worthie of suche a death who feared not himselfe to rebell against God and they shall neuer escape the handes of Gods vengeance which follow him in striuing against God and violently oppressing them that be innocentes or else suffering them to bee oppressed by other The Lorde shall smite them whome the Scriptures euery where teach to be the only and true president and reuenger of al iudgements And although they be able to fray men yet shall they neuer escape the handes of god We haue examples in Pharao Saule Achab and many others of whome prophane hystories make mention But as Paule was declaring these things by and by there starte foorth certaine that rebuke him but there was none that would reprehende the vniust force of Ananias For as tyrants take vpon them to do what they lust so they easily find flatterers to defend their authority against al men Whereby it commeth to passe that where they do al men open iniurie yet no man dare complaine on them A like tyrannie hath the Cleargie vsed many yeares in the Church For where the Monkes and Priests molested al men at their plesure yet were they counted very holie and to haue nicked them but in worde onely was a very dangerous and heinous matter But Paule by a feate Ironie and kinde of scorne reproueth this tyrannous hypocrisie saying I wist not brethren that he was the high priest As though he should say Who would take him for the high Priest in whom he sawe nothing worthie such name and title For if he be the high Priest why heareth he not mens causes quietly and with indifferencie Otherwise I am not ignorant that by Gods lawe no man oughte to cursse the lawful Magistrate Reade Deuter. 22. Exod. 22. Magistrats are taught by this Ironie of Paule that then their authoritie is inuiolable and safe when they do their office and shew themselues to be such as al wise men may iudge worthy of that honour For vnies they promote â–ª the glorie of God refrayne from violence defende good lawes and be an example of honest lyfe the same may be sayde vnto them that Paule in this place obiecteth to Ananias For who will take blasphemers bloudsuckers lawe-breakers drunkardes adulterers gamsters ruffians and such lyke companions for senatours and rulers we knowe verily that God of his iust iudgement sometime ordeyneth such whose misgouernance the godlie in temporall matters most paciently suffer But if the same be not honored as they woulde let them not maruell but acknowlede their fault and amend For in so doyng they shall haue Iesus Christ the king of kinges and Lord of Lordes the defender of their aucthoritie To whom be praise honour power and glorye for euer Amen The Cxlviij Homelie WHen Paul perceiued the one part were Saduceis and the other Phariseis he cryed out in the counsel Men and brethren I am a Pharisey the sone of a Pharisey of the hope and resurrection from death I am iudged And when he had so sayde there arose a debate betwene the Phariseis and the Saduceis and the multitude was deuided For the Saduceis sayde there is no resurrection neyther Angell nor spirite But the Phariseis graunt both And there arose a great crye and when the Scribes which were of the Phariseis part arose they stroue saying We fynde no euill in this man though a spirite or
was at this time among the people of the Iewes seeing men durste declare so wicked an enterprise vnto the Priestes and Elders who they knewe vndoubtedly would ioyne with them in their doing Therefore they were all worthy miserably to perishe togyther Which thing let all them looke for like wise which in these dayes labour to gratifie Antichrystes Priestes with sheading of innocent bloud and banishing of the godly And yet howe vayne moste tymes their enterprises are this Hystorie following declareth For a nephew of Paules beeing but a yong strippling yet meete inough to interrupte their deuise chaunceth through the ordinaunce of God to vnderstande their purpose He declareth all the matter vnto Paule who sendeth hym vnto the Captayne and by his diligence and industrie this bloudy attempte as wee shall heare hereafter was quite dashed and defeated Thus God thought good to ratifie his late promise teaching vs all howe easie it is for hym to ouerthrowe the deuises of the wicked For what are wicked enimies able to doo agaynst him which seeth all thing and can arme and set foorth weakenesse agaynst them so he destroyed the wicked tyrannie of Pharao by Moyses that was throwen away in his infancie So he deliuered Sisara and Holoâ—ernes moste skilfull and valiaunt Captaynes to women to be killed So by the wisedome of Daniell beeing but a childe he reproueth the filthy luste of the Elders and Senatours and defendeth the honest and vertuous lyfe of Susanna And here in this place by the meanes of a yong springal he defeateth such a counsell and deuice as seemed scarse possible to be disappoynted by any meanes bycause it was taken in hande by moste desperate men confirmed with the holynesse of an othe or vowe and corroborated with the authoritie of the Priestes and Elders Lyke kinde of examples are in all Hystories By them it behoueth vs to learne the power of God in whom let vs truste and wee shall lesse feare the tyrannie of the wicked and beeing bolde in the quarell of truthe let vs put all our hope and confidence in God onely through Iesus Chryste our Lorde To whome bee blessing honour power and glory for euer and euer Amen The Cl. Homelie AND Paule called one of the vnder Captaynes to him and sayd bring this young man vnto the highe Captayne for he hath a certayne thing to shewe him And he tooke him and brought him vnto the high Captaine and sayde Paule the prisoner called mee vnto him and prayed mee to bring this young man vnto thee which hath a certayne matter to shewe thee The highe Captayne tooke him by the hande and went with him out of the way and asked him what is it that thou haste to tell me And he sayde The Iewes are determined to desire thee that thou wouldest bring foorth Paule to morrowe to the Councell as though they woulde enqâ—â—â—e somewhat of hym more perfectly but followe not thou theyâ— myndes for there lye in wayte for him of them more than fortie men which haue bounde them selues with a vowe that they wyll neyther eate nor drynke tyll they haue kylled hym And nowe are they ready and looke that thou shouldest promyse The vpper Captayne then let the young man departe and charged hym saying See thou tell it out to no man that thou haste shewed thys thing to mee And hee called vnto him two vnder Capitaynes saying Make ready two hundred Souldiours to goe to Caesarea and horsemen threescore and tenne and speare men two hundred at the thirde houre of the nyghte and delyuer them beastes that they may sette Paule on and bryng hym safe vnto Felix the hyghe Deputie ALthough God neuer forsaketh hys electe but according to hys promises is at hande wyth them alwayes and in all places yet hee mixeth many tymes aduersitie wyth prosperitie bycause it is very profitable so to haue them kepte in dooing their duetie and to exercyse their fayth that they may learne to depende onely vppon hym and to ascribe all prosperitie vnto hym alone Many examples heereof are euery where But chiefely in the Hystories of Moyses Dauid and others wherevnto thys example tolde heere of Paule may worthely bee referred For wee haue hearde howe God appeared vnto him beeing greuously and many wayes tempted and effectuously comforted him promising hym that he shoulde not onely escape the handes of the Iewes but also shoulde beare witnesse of hym at Rome But lo or euer it was scarse day forty men conspire hys death and taking the Priestes and Elders to counsell with them so deuise the matter that it seemeth impossible for him to escape This appeared vtterly to be contrary to the promise of God yet bicause Paule is not ignoraunt of Gods vsage and custome he is neyther feared with the mention of sodayne daunger nor God fayleth not of hys promises yea where he least hoped for it God sendeth hym ayde and assistaunce as wee shall nowe see The vse of all these things is that wee should confirme our fayth heereby and not caste off our hope when wee see the successe of thynges not agreable vnto Gods promises For although the Lorde linger and tarry yet can he not forget vs continually But that we may receiue the more vtilitie hereby we muste diligently consider euery person First of all commeth Paule foorthe who althoughe he were confirmed wyth the Oracle yet hee boasteth not foolishely of Gods promyse and prouidence and setteth not all daungers lyghte but prudently taketh holde of that one meane that remayned in man and which hee myghte safely vse wythout breache of Relygion and Christian faythe hauing a care how to make the Captayne vnderstande all the matter by his Nephew that he beeing admonished of his duetie might conuey him from the bloudy handes of these conspiratours And bycause the matter might seeme of more importance and not bee suspected by reason of the age of the strippling he ioyneth a Centurion with him to be his spokesman intercessor By which example we are first taught howe we should vse the prouidence and promises of God in aduersitie For we muste not doubte but God by his eternal prouidence and counsell ruleth al things and the same can be stopped or hindred by no endeuour of any enimies For he vseth to scatter the counsell of Nations but his counsell as Dauid sayth endureth for euer Agayne he promiseth to bee with his people and to assiste them in all aduersities whose promises wee muste assuredly beleeue In the meane season the remedies and meanes which both are lawefull of them selfe and offered of God muste by no meanes bee despised or neglected least by putting our selues ouer rashely in daunger wee seeme to tempt god For the same muste be obserued in al our dooings that is vsed intillage and husbandrie For although all the encrease thereof commeth of God yet no man ought to neglecte husbandry without the great contempt of god Thus we read Dauid vsed somtimes to flie and somtimes other meanes which God
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
the perill of an other God eâ—â—dently put forthe his hand in that he broughte so many togither safe and sound vnto the shore Heereby wee may gather that it is as easie a thing for God to saue a number as a fewe For as he hath all things in tale and his prouidence stretcheth it selfe euen vnto heares and little sparrowes so is his power infinite and vnmeasurable and can be ouercome neither with multitude of those that haue neede of his helpe neither with greatnesse of daunger Thus brought he all the Israelites togither safe through the red Sea which was as easie for him to do as to deliuer Moses onely beeing caste out into the Riuer of Nilus In like sorte he fedde all the people of Israell fortie yeres in the wildernesse miraculously as easily as he afterwarde fedde Elias by the ministerie of Rauens Herevnto king Asa had a respect when beeing ready to ioyne battayle with an innumerable multitude of Ethiopians he made his prayer vnto God in this wise Lorde it is no hard thing with thee to helpe either many or them that haue no power It is very profitable for vs to acknowledge God to be suche an one For so doing we shall be feared neither with our owne wante of power and myserie nor with any multitude of daungers be brought into desperation Moreouer when all they in the Shippe had taken meate as Paule exhorted them they lightned the Shippe of all thinges in it insomuch that they caste the corne also ouer the borde For we heard before how they had caste out the Marchaundise and Tackle of the shippe And to this passe did necessitie driue these delicate persons whiche contrary to the will of God woulde needes seeke a more commodious hauen and would not bee contented with their present state and condition In the meane season this is a singular argument of their faith which would throw ouer borde their corne also For except they had certaynely beleeued that God would haue saued them they woulde neuer haue bene perswaded to haue caste away that succour of their lyfe that onely remayned But this example is set out for vs to follow that wee also when God so appoynteth it shoulde likewise willingly forsake those thinges without the which it seemeth our lyfe can not be mayntayned This wee see Abraham hym selfe did the Apostles and many others whose fayth the holy Ghoste commendeth in the Scriptures Now followeth the description of the wracke very breefe yet suche as teacheth vs that many thinges fell out therein which had bene able to quayle the fayth both of Paule and others if they would haue harkened rather to the wisedome of the flesh than to the promises of god For first although they see lande appeare a farre of yet they knewe not whether it were shore or not They are ignoraunt also whether they should come among their friends or enimies bycause many times it chanceth that they that escape shipwracke light in vnharberous Countreys where they suffer more harme of the barbarous people than of the sea which otherwise is a moste cruell element Wherfore the hope of succoure that shewed it selfe so farre of had ioyned with it no little feare Agayne when they had with all their might laboured to get to the shore they runne their shippe into a place that had the sea on both the sides where the foreship stucke in the sande and the sterne with violence of waues splete in sunder And heere the truth of Gods Oracle declareth it selfe by the which it was fortolde that the shippe should perishe which yet seemed nowe lyke to come safe and sounde to shore Howbeit this ship may be called a figure of those men which contrary to the worde of God seeme happie in their wyckednesse as though they should neuer be punished therefore For commonly suche men when they seeme to haue escaped all daunger haue a sodayne destruction as diuerse examples of suche men do testifie See what is written of these men Psalme 37. and .73 Thirdly the Souldiours deuise to kill the prisoners least any of them when he was gotte to shore shoulde take hym to hys heeles And out of doubte they were moued to take thys bloudy counsayle for feare of the Lawes An example whereof wee hadde before in the Souldiours of Herode whose handes Peter escaped by the guyding of an Aungell Actes 11. Howebeit this is greate wickednesse that they woulde not excepte Paule or spare hys lyfe throughe whose counsayle and prayers their lyfe was preserued But this is the propretie of the worlde and of all those that serue the worlde that they quickely forgette benefytes and good turnes and recompence them moste tymes with haynous iniuries Therefore they are very fooles which seeke to please the worlde and haue not rather a regarde vnto God who is the onely and moste faythfull rewarder of all men Moreouer as concerning the Souldiours deuise the daunger that Paule and the others were nowe in was more greeuous than the Shipwracke it selfe in so muche that all the prisoners were nowe in a moste wofull case and the promise of God seemed vayne who had promised to saue them all But the Lorde remedieth thys inconuenience in tyme also For the Captayne beeing desirous to saue Paule withstoode the Souldiours deuise so that it tooke not effecte He commaundeth also that as many as could swimme should fyrste take the Sea and the residue followe them vppon broken bordes and fragmentes of the Shyppe â–ª Heereby wisely prouiding that they shoulde not lette one an other in the businesse and sturre And so it came to passe that they all escaped alyue and safe vnto the shore as God had promysed should come to passe Heere the veritie of Gods promises is very notable which we see can be hyndered by no aduersitie Surely hitherto all thinges might seeme to haue conspired the death of Paule For the Sea rageth with greate and mayne surges and waues The winde armed the ayre also to their destruction The earth holdeth faste the shippe driuen and caried vpon hir The lightes and starres of heauen withholde their shine from the miserable creatures The false and vntrusty Maryners meane to runne away and the cruel souldiours deuise in their minds a bloudy slaughter But the truth of god whose pleasure it was that they should be saued ouercame all these things Therfore these things ought to comfort vs also amyddest the daungers of this worlde For experience teacheth vs that the worlde fareth lyke a moste troublesome Sea. But wee haue the promises of God who hath assured vs by his sonne to bee alwayes present and assistaunt vnto his people Therefore if God be with vs who can bee agaynst vs For surely wee beeing in safetie vnder hys protection shall happily escape through all troubles and daungers and come to the hauen of eternall blisse where the euerlasting inheritaunce of the kingdome of heauen is appoynted and prepared for vs by Iesus Chryste to whome
the Prophetes sent vs vnto him And the Apostles knewe none other Sauioure in whome if wee also putte oure truste we shall not be deceyued Nowe followeth the Answere of the Iewes which standeth in two poyntes For firste they giue a notable testimonie of Paules innocencie whereas they say they neither receiued letters from any man nor hearde by reporte any thing of him For what shoulde the Priestes wryte any thing of Paule whose innocencie they knewe all men perceyued In the meane season heere appeareth the state of the godly which thoughe they bee neuer so innocent yet easily finde ennimies by whose procurement they are either cast in prison or else banished their country And whether of these two come to passe the ennimies being afterwarde carelesse passe not neyther is there any man which thinketh the care of suche persones belongeth any thing vnto him And at lengthe they conceiue farther hatred againste them and goe about to put the innocentes vnto deathe also In the second part the Iewes shew themselues desirous to heare Paules iudgement concerning the faithe and religion of Christe althoughe they knewe that all men euery where spake against it And surely it is worthy of great commeÌ„dation that they are not so blinded with the former iudgementes of other men to reiecte all declaration and recoumpte of faithe as nowe a dayes many vse to doe who like Serpentes stoppe theyr eares and so shutte the dore of the kingdom of heauen vpon themselues whome if none other reason be able to moue let them at least be ashamed in that we see the Iewes more indifferent and vpright iudges in suche matters But heere we haue specially to consider the state of the Gospell â–ª which in all ages euery where hath bene spoken against For the Deuil the Prince of this worlde cannot suffer the doctrine of Christe bicause Christe moste mightily subdueth his kingdom Likewise naughtie and wicked persons abhorre the light thereof bicause they knowe it reproueth theyr wicked workes And the iustiâ—iaries and hipocrites flee from the same as a thing that detecteth our naturall corruption and ouerturneth the confidence of all mannes rightuousnesse Wherfore it cannot be chosen but it shall haue ennimies on euery side But this serueth bothe for our learning and comforte For it stirreth vs vp to prepare our selues to the conflicte And that we promisse not our selues sluggishe idlenesse Againe it teacheth vs that the power of the Gospel is of God inuincible which hathe beene able so many yeares to withstand the attempts of the world the Prince therof For if a man woulde consider all other religions that euer were in the world he shal perceiue that they haue falne of their owne accord and haue come vnto nothing althoughe no man euer assaulted them with force of armes But the Christian religion which is drawne out of the gospel hauing had in all ages most fierse ennimies which hathe persecuted it with fire and sword indureth yet vnto this day and shall indure vntill the later day when Christ shal come vnto iudgement to recompence the afflictions of his people with eternall ioy and to reward his enimies with condigne paines for their wickednesse Let no man therefore be offended with the stubbernesse of them that speake againste it or with the fury of them that persecute it For Iesus Christ the Bridegrome of the Churche liueth and raigneth who can most easily deliuer hiâ— out of the hands of hir ennimies To him he praise honor glory and power for euer Amen The Clxxiiij Homelie ANd when they had appointed him a day there came many to him into his lodging to whome hee expounded and testified the kingdome of God and preached vnto them of Iesus both out of the lawe of Moses and out of the Prophets euen from morning till night And some beleeued the things which were spoken and some beleeued not But when they agreed not among themselues they departed after that Paule had spoken one woorde well spake the holy Ghoste by Esay the Prophete vnto oure Fathers saying Go vnto this people and say with your eares shal you hear and not vnderstande and with your eyes shall you see and noâ— perceyue â–ª for the heart of this people is waxed grosse and with their eares haue they had no lust to heare and their eyes haue they closed least they shoulde see with their eyes and heare with their eares and vnderstand with their harts and should be conuerted and I should heale them Be it knowne therefore vnto you that this saluation of God is sent vnto the Gentiles and they shal heare it And when he had said these words the Iewes departed from him and had great dispicions among themselues ALthoughe the Ministers of Iesus Christ and Preachers of the Gospell are exercised with diuers tribulations and are many times imprisoned and layde in bandes yet the worde of God can not be bound or shutte in prisone bicause the spirite of Christe breatheth where it pleaseth him and is not subiecte to the will or pleasure of man Yea as the doctrine of Christe throughe his deathe was the further enlarged as hee promised it should come to passe so also it encreaseth throughe the afflictions and punishmentes of the Ministers An euident example heereof is sette foorthe in the Historie of Paule For although he had heretofore preached the Gospell abrode in many places of the worlde yet was there a greate dore opened vnto him being a prisonner and in chaines in that hee was permitted freely to preache vnto all men in the Citie of Rome as it were in the sight and vpon the stage of all the world and that with suche successe that his doctrine pierced into the Emperors court also as may be gathered by the salutations or greetings sent to the Philippians Phil. 4. Surely it was a straunge and very wonderfull thing wherin men might consider the prouidence and power of Christe but that they will be blinde in the cleare light Furthermore Luke declareth howe this thing came to passe and out of many Sermons he choseth one whereby we may iudge of all the other But we shall speake of all the circumstances in order First the Euangelist noteth the time and place saying they resorted to Paules lodging vpon a day appointed For at those dayes it was not permitted christians to haue any churches neither though they had had churches had it bene lawfull for Paule to haue taught in them being a prisonner and in bondes Therefore as in other places the Apostles preached in priuate houses so heere also Paule assembleth them in the house which he had hired wherby we gather that the worship and doctrine of god ought not so to be tyed to any place as thoughe it helped or auailed any thing to saluation For it is euident that the woorde of God hathe aucthoritie of it self Also God heareth praiers in euery place so that we pray in faith and lifte vp cleane handes vnto him Wherefore if
fulfilled which saith he woulde sende a sworde and diuision whereby it shoulde come to passe tha◠they which were before moste intie◠and familiar friendes shoulde moste bitterly contende one with an other Yet let no man thynke thys happeneth through any defaulte of the Gospell seeyng the ende thereof is to vnite and knitte vs all togither in Chryste Therefore all thys commeth to passe through the naughtinesse of the wicked and reprobate Whose propertie it is the more earnestly they are vrged with the worde of God the more to rage and become madde as the examples of Cayn Pharao Achab Zedechias others do testifie But bicause the godly which know it is their dueties to defend the glory of God against all men can not yeld vnto these men ▪ hereof burst out al these flames of contention But by this present place it easily appeareth Paule profited somewhat with these men bycause therewere that openly withstoode these wycked persons For the word of God is neuer preached in vayne bycause it is of it selfe fruitfull and Chryst hath in all places his people which know his voyce and followe him In the meane season we are taught our duetie that if we will be godly and faythfull persons wee muste constantly defende the quarell of truthe agaynst all men For God requireth suche worshippers as are feruent and ardent in zeale no warmlings and dastards which can winke at all kinde of impietie and can with pacient minds and eares suffer all the scoffes of the wicked suche as a man nowe a dayes may finde a number who for this cause thinke them selues moste worthy to be praysed for wyse men and modest But in deede they bee very dullardes and destitute of all sense of godlynesse which are not prouoked with blasphemies and fooles also which so muche esteeme the friendship of the worlde ▪ that they denie vnto Chryst the duetie of godlynesse Therfore let vs prepare our selues to that holesome conflicte and strife which all the godly in this worlde muste suffer For there is no cause why wee should feare the power of this worlde forasmuche as we knowe we fight in his quarell which one day shall breake in peeces all the gaynesayers with a Scepter of Iron which is the sonne of God our Lorde and Sauiour Iesus Chryste to whome be prayse honour power and glory for euer Amen The Clxxv. Homelie AND Paule dwelte two yeres full in hys lodging and receyued all that came in vnto hym preachyng the kingdome of God and teaching those things which concerne the Lorde Iesus with all confidence no man forbidding him OUr Lorde and Sauioure Iesus Chryste comforteth hys Disciples many times with this argument that he wyll not leaue them destitute and succourlesse but will be present ▪ with them vntill the ende of the worlde The truthe of which promises appeareth euery where aswell at all other times as also chiefly in aduersities for thē is Chryst so nigh at hande vnto his seruauntes that not onely he defendeth them mightely and faythfully but also directeth those thinges which seeme dolefull and infortunate vnto their saluation and to hys glory Wherein the captiuitie of Paule may bee vnto vs in steede of a number of testimonies Whiche in the beginning mighte haue seemed vtterly to haue stopped the course of the Gospell howebeit the Lorde so moderated it that through the same the doctrine of the Gospell was rather aduaunced than hindred For by the occasion thereof bothe the Romane Presidents and Souldiours heard the Gospell And at lengthe the preachyng thereof fylled Rome yea the iudgement place and the Emperours court But bycause these thinges haue bene spoken of before other thynges whiche remayne to bee considered in thys Hystorie muste briefly bee runne ouer Firste the Euangelist expresseth the tyme of Paules captiuitie saying that he abode two yeres togither in an house which he had hyred of hys owne charges beeing garded with that Souldiour of whome we made mention before And before that he lay in pryson whole two yeres also vnder Felix And it is lyke that there ranne some monethes betweene Felix his departure out of the Prouince and the tyme of Paules sending vnto Rome Furthermore wee muste allowe foure monethes at the least for his Nauigation and tyme that he spent in Malta Thus Paules captiuitie endured fiue yere all which time he found this one commoditie that he was not thrust into prison but was in open warde whereby he had occasion to preache euery where offred him Heere wee haue to consider the state which the godly bee in in this worlde who alone for the most parte are counted suche wicked persons as are vnmeete to enioy either libertie or lyfe But in the meane season what a sorte of wicked and slaunderous menne trowe yee lyued at their pleasure vnder Nero a moste ryotous tyrante But Paule alone as it were some publike plague or calamitie of the whole worlde is kepte in prison The like curtesie the Prophetes in tymes paste and after them Iohn the Baptist and at length the sonne of God him selfe founde who was put to death among theeues and murtherers and was counted a greater malefactour than Barrabas the murtherer The ende of all which thinges is that we should not be offended at the lyke in these dayes For it is not meete that the Scholers and seruauntes state shoulde be better than the teachers and masters Furthermore we knowe that they which are partakers of Chrystes afflictions in this worlde shall reigne with him hereafter in heauen Here appeareth also the infinite goodnesse of God which preserued Paule so long a tyme in open warde verily for his electes sake vnto whome by this occasion he woulde haue his Gospell to be reuealed For this farre passed the hope bothe of Paule and of all other the faythfull Bycause vnder Nero a moste vicious and cruell tyraunt no man woulde euer haue looked for the same Here therefore let as many as walke in Gods callyng fetche counsayle For as long as wee bee occupied in Gods affayres and so as it is requisite for our saluation God will easily defende vs among moste cruell enimies who was able to saue Noah in the middest of the waues of the floude which ouerflowed all the worlde and Ionas that lay hidde in the belly of the houge Whale And the same when tyme shall so require will translate vs from all misfortunes into the internall kingdome of his sonne Furthermore let vs see what Paule dyd in this two yeres space He receiued sayth he all that came in vnto him preaching the kingdome of God and teaching those thinges which concerne the Lorde Iesus with all confidence no man forbidding him He dyd then th◠same in bondes which he had done before beeing at his libertie bycause he vnderstoode he was nowe the Apostle and seruaunt of Iesus Chryst aswell as before And he dyd not onely preache but also sent letters now to one place nowe to an other and bothe instructed and
The hyghe Priestes accusation agaynst the Apostles 1 Disobedience Deut â–ª 17. Nu. 16. c. Iohn 1.2.18 Math. 21. 2 False doctrine Deut. 13. 3 Sedition The pryde of Antichristian Bishops What crymes are wâ—nt to be layde to the ministers 1. Reg. 18.21 1. Reg. 22. Amoz 7. Iere. 38.44 2 The aunswere of the Apostles The true trade of obedience 1. Peter 2. The doctrine of the Apostles is not newe 1. Peter 2. The Apostles be not seditious Luc. 1. Phil. 2. Math. 28. Iohn 10. The waye of saluation Math. 18. Luke 7. 2. Cor. 5. Luc. 24. The Apostles and holy ghost be witnesses of the Gospell Iohn 15. Actes 1. Math. 25. Iohn 14. 1 Death deuised against the Apostles The ende of Christes enimies attemptes Mat. 10. c. 2 Gamaliel deliuereth the Apostles from death Iohn 12. Iohn 7. Gene. 37. 1. Sam. 23. Exodus 2. 3 Gamaliel his counsell Iacob 1. Erasmus among the Apothegmes or wittie sayings of Augustus Saint Ambrose vpon occasion of a great slaughter commytted by Theodosius coÌ„maundement at Thessalonica enioyned him from thence forth â–ª that sentence of death or banishment pronounced by him should not be executed till after .xxx. dayes following that if wrath or furie had pronounced any thing vniustlye reason in the meane whyle might expende and redresse the same See Theodor in the Tripartite ix booke 30. chapter Concerning Theudas and Iudas Galilaeus See Iosephus booke of the Iewishe â—ntiquities the .18 booke 1. chapter And seconde booke of the Iewes wars or else Eusebius in the hystorie of the Churche 1. booke 3. chapter Iohn 5. 2. Thess. 2. A Dilemmas is a kinde of argument coÌ„sisting of two propositions or partes eyther of which whosoeuer graunteth â–ª shall be catched in a trip The counsels or purposes of God can not be letted Esay 40. Psal. 33. Psal. 2. Psal. 110. 1. Cor. 3. Math. 16. Irenaeus in his v. booke agaynst heresies And Eusebius in his ecclesiasticall historie .v. booke and viij chap. The Apostles are beaten with rods Luc. 23. No manne must be offended at the afflictions of the vngodlye as straunge Iohn 16. Math. 16. Iohn 15. They are deceâ—ued that iudge of religion and doctrine according to the afflictions Math· 27. The causes of afflictions We must beware of carelesnesse The decree which forbad Christ to be preached is renewed Iohn 15. Phil. 2. 1. Cor. 4. The Apostles reioyce in the reproches they suffer Luc. 22. Rom. 5. 2. Tim. 2. The perseueraunce of the Apostles in teaching 1. Cor. 14. Psal. 50. 1 The cause why Deacons were ordeyned The primitiue Church not voyde of faultes Gallat 3. Colloss 3. 1. Cor. 10. Iohn 17. 1. Iohn 2. Grutch in the multitude Iohn 12. 2 The Apostles speedily consult of the redresse 1. Peter 5. Math. 26. 3 The Apostles oration concerning the ordeyning of Deacons The dignitie of the gospel Galat. 2. Math. 6. Luc. 11. Luc. 10. 1. Cor. 1. Math. 20. Luc. 22. 1. Tim. 3. Ezec. 3.33 Math. 24. What maner of men must be chosen to be Deacons 1. Tim. 3. 1. Tim. 5. The duties of Ministers of the church 1. Tim. 4. 1. Cor. 3. 1 The congregation choseth Deacons Iohn 10. 2 A scroll of the Deacons names Reade what Eusebius wryteth of him in the thirde booke of hys storie and .29 chapter citing Clemens Alexandria in his thirde booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same Math. 13. Iohn 6. 1. Cor. 11. 1. Cor. 10. 1. Peter 5. Prouer. 24. 2. Thess. 2. Math. 24. 3 The Deacons are publikely authorized Ephes. 6. 4 The profite ensuing of the errour corrected The description of Steuen 1. Tim. 3. Math. 25. Steuens aduersaries Libertie were such as had somtime bene bondmen â–ª and after â—â—â—ding fauor in their Lordes sight were made free and aduaunced to great dignity Steuen is set on by disputation Iohn 14. Luke 21. 1. Cor. 1. Coloss. 2. 1. Iohn 4. False witnesses are brought against Steuen Talio is when the doer suffreth such lyke damage and hurt himselfe as he doth to an other Looke the place Deuter. 19. Steuen is oppressed with sedition and taken Actes 14. Steuen is accused of impietie and obstinacie Hierem. 26. Psalm 34. Math. 5. Steuen in the daunger of death is not afrayde A notable historie manye wayes to comfort the persecuted for religion How the wicked suffer Christes cause to bee entreated of in Councels The argument of Steuens oration The getting of attention and good wil. Gallat 3. Col. 3. c. Rom. 12. Abraham pleased God without the ceremonies of the lawe God calleth vnto saluation In the beginning of hys first booke against heresies Rom. 4. Ephes. 1. 1. Cor. 4. Ephe. 2. 1. Cor. 2. Esay 64. Heb. 2. Abraham an example of the obedience of fayth 2. Cor. 10. Rom. 1. 16. Iohn 3. Luke 14. Abrahams faith is set forth Rom. 4. Gene. 15. God exerciseth the fayth and pacience of those that be his Roma 4. Psalm 89. Psal. 2.33 Math. 16. Roma 8. The place Gene. 15. The Church is as a Pylgryme in this worlde and afflicted Iohn 7. Rom. 9. Luc. 12. Iohn 17. Iohn 14. Phil. 3. 1. Tim. 6. Zach. 12. 1. Pet. 4. The Church is defended by God. Psal. 94. Zach. 2. The ten persecutions in the Church Cornelius Tacitus in his xv booke The Romaine Legions brought into subiection Histor. Trip. lib. 6. cap. 47 Deut. 32. Math. 7. Esay 33. Abacuc 2. The deliuered serue God. Psalme 50. Iohn 5. He beateth downe the affyaunce in circumcision Genesis 17. Of Sacramentes and sacramentall kindes of speech Deut. 10. Iere. 4. Iere. 31. Third booke and .ix. chap. Isay. 29. Math. 15. Roma 10. He beateth downe theyr affiaunce in the fathers Gene. 17. Gene. 4. Exodus 21. The glory is vayne that is sought in the vertue of auÌ„cestrye Math. 3. Iohn 8. Ioseph also is of fauour saued God aydeth his people when they be afflicted Psal. 34. Psal. 27. Iohn 16. Iohn 14. Math. 28. Psal. 56. Whatsoeuer we haue that is good is of Gods gyft 1. Cor. 2. Genes 8. 1. Cor. 4. Ioseph is a figure of Christ. Iohn 1. Phil. 2. 1 The cause of the going into Egypt Gen. 12.26 Gene. 15. Gene. 45. The wisedome and thankfulnesse of Pharao Iosua 7. Iosephs loue tempered with iustice Math. 5. 2 The comming of the children of Israel into Egypt Roma 8. The Patryarches dye in Egypt Gene. 50. Exodus 13. Iosua 24. Apoca. 14. Iohn 5. Apoca. 20. 1 The people were preserued and multiplyed in Egypt by the grace and fauour of God. Num. 1. The prouydence of God comprehendeth al times Genes 15. Math. 10.6 Acteâ— 1. Psal. 27. Num. 11. Psal. 78. Iudith 8. Abacuc 2. God mixeth aduersitie among prosperitie Nehem. 4. Small is the remembrance of benefites receyued with Princes Psal. 146. Psalm 118. Hester 6. The wylynes of tyraunts Moses saued and brought to dignitie by the goodnesse of God. Of the tyme. Esay 28. Esay 11. Of the cause efficient moouing his Parentes