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
which example wee are taught that Gods will and calling muste be preferred before all affections For it is impossible for vs to be wholly voyde of these affections as long as we liue in the fleshe and it is euident that they beare a stroke euen in the godly But a moderation muste be vsed to bring them vnder the obedience of fayth And this must be obserued in all cases but specially when by death our friendes be pulleâ— eyâ—her from vs or we from them whose good counsell and help we found to be very profitable for vs Lette vs then remember we are vrged with Gods calling whome to gaynesay or striue againste as it is a verie rashe enterprise so is it both foolish and daungerous Secondly Luke describeth Paules long and tedious voyage which al men must confesse to haue bene both painefull and perillous Wee will not tarie long in the description of the places for that is to be sought for in the Geographers And bicause there are so many places recited which Paule sayled by without making any abode in them it is a token that hee made very great haste to be at Ierusalem by the feast of Pentecost Here is to be considered Paules feruente industrie and diligence in the office committed to his charge and his constant fayth Hee might haue liued in the worlde as he testifieth of himself writing to the Philippians quietly and in honor And his first state of life abundantly declareth that he was of no smal authoritie among the Iewes He saw moreouer that in folowing of Christ there was continuall paines and trauell and euerye day freshe daungers springing Yet he embraced this kinde of life according to Gods will and calling and with a constant course ouercame them all and whatsoeuer things in this worlde were either of gayne or glory vnto him those he counted as damageable set light of them only for that he would winne Christ. Wherin it appeareth he was not a litle encouraged with the hope of that heauenly crowne which he knew was laid vp for him and al that were godly Let vs folowe the Example of so notable an Apostle least we be either ouercome with trauails and dangers or else being enticed with the allurement of the world leaue of the course of our vocation prescribed by christ For what is there in this world stable or permanent What thing is able to satisfie the desire of the minde and of the flesh Only God is omnisufficient and perfect good who hath opened to vs in Christ his sonne the treasures of all goodnesse in whome onely mennes mindes are quieted and at rest He that drinketh of this fountaine shall not thirst for euer Happy therfore and blessed are they that can exchaunge the counterfayte felicitie of this worlde for the fountayne of this eternall blisse Thirdly he telleth howe they came at lengthe vnto Tyrus where wee haue diuerse things in order to bee considered Among which this is one of the chiefe that he sayth they founde Disciples at Tyrus that is is to say certaine christian brethren and such as might seeme to haue passed all those of whom any mention hath bene made hitherto in dueties of fayth and charitie Which may seeme a maruellous thing if a man consider the auncient state of the Citie of Tyrus and the horrible Oracles of the prophets agaynst the same reporting hir to be both riotous proud couetous and lecherous Yea Chryst our Lord detesting the vnthankfulnesse of the Cities of Galilee compareth them with Tyre and Sidon vpon the which God in times past had shewed seuere examples of his iustice Yet euen in this same Citie shone the light of the Gospell and heere would Chryste haue a Churche planted and endued with notable gyftes Herein appeareth the truth of God and his goodnesse towardes sinners which turne vnto him For so he long agone prophesied by Esay it should come to passe After the ende of seauenty yeres shall the Lorde visite Tyre and she shall conuert vnto hir reward and she shal traffique with all the kingdomes of the earth And hir traffique and wares shall be holy vnto the Lord. And in the .45 Psalme And the daughter of Tyre shal be there with a gyft like as the riche also among the people shall make their supplications beâ—fore thee These things I say this present place declareth to haue ben fulfilled when Paule found christians there so feruent in fayth and loue And this is a notable example of Gods goodnesse wherby we are taught how we should not ouer hastely dispaire either of our selues or of other men seeing God would build him a Church in such a Citie as vpon which he had in times before shewed so heauy an example of his iustice by reason of the sinnes and offences of the same Againe Luke writeth how the brethren of Tyrus admonished Paule by the spirite that he shoulde not goe vp to Ierusalem This seemeth to repugne agaynst that whych Paule spake in the congregation at Malta saying he was bounde by the spirite to go thither But these places are easily reconciled if a man consider the figure called Synecdoche which is very common in the holy scripture where the whole coÌ„munication of these disciples is atributed to the holy ghost he being in dede the author but of one part onely For they by inspiration of the spirite admonished Paule of the imprisonment afflictions which Paule was like to fynd at Ierusalem But the Counsell they gaue him that he shoulde not go vp thyther was of their owne deuise bycause of a louing affection they wished well vnto him but were ignoraunt of Gods determination For many times it commeth to passe that the Prophetes through the reuelation of God vnderstande what is to come and yet are vtterly ignoraunt of Gods meaning and the ende of his dooing which is the cause that many tymes they erre in their dooings whyles they are not contented with the reuelation of God but take the wisedome of the fleshe vnto Councell whereof we haue examples in Ionas diuers others In the mean season marke howe many wayes God woulde haue Paule to bee tempted He draweth him to Ierusalem beeing bounde by his spirite In euery Citie and congregation he telleth him howe he shall be layde by the heeles and imprisoned And nowe come others endued with the spirite of prophesie and warne hym that he goe not thyther Whereto serue all these things Uerily God mente heereby to prepare his Apostle to the crosse by continuall premeditation least he shoulde fall from him thorough the manyfolde clamour of the furious people and entrappings of his enimies Also he learneth vs heereby an example of christian constancie and obedience whiche wee muste so earnestly laboure to haue that wee muste not obey men though wee see rare examples of Gods holy spirite in them if they councell vs any thing contrary to the will and commaundement of god Adde therevnto the vnhappie ende of
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
Contentions of the Iewes with the Apostles 550. Contention about iustification before the Apostles 594. Conuersion of Paule whye it is so dyligently descrybed 399. The hystorie of Paules conuersion Pag. 857. Conuersion what effect it bringeth Pag. 625. Conuersion hath hir begynning of God. 786. Conuersion cōsisteth in three points Pag. 625. The maner of true conuersion 787. An example of true conuersion Pag. 375. The duetyes of those that are conuerted 787. Corinthe what manner of Citie it was 677. Cornelius compared with the souldiours of our dayes 427. Cornelius obedience 431. Cornelius calling 428. Corne throwne into the Sea. 885. Corporall absence of Christ hindereth not the faythfull 124. Corporall presence of Christ is none vpon the earth 38. Corporall presence of Christ wrongfullye maynteyned in the supper confuted by arguments 38. No corporall presence of Christ vppon earth after his ascention ibidē No neede of Christes corporall presence vpon earth 8. They that defende the corporall presence of Christ in the supper denie the veritie of his body 11. Correction in religion is necessarye  Corruption of our nature 531. Man is subiect to corruption 541. Corpses why they were washed in tymes passed  Counsell of the Priestes Scribes Pag. 794. An example of an antichristian counsell 796. The counsels decree agaynst the Apostles 206. Counsell gathered in the holy ghost Pag. 598. A Paterne and fourme of a lawfull counsell 250. Counselles of the Pope descrybed Pag. 196. Counsell called to wythstande the Apostles 249. The question asked in the Priestes counsell 198. What the Popes counsels are 794. Ministers must not bee commytted to antichristian counsels 778.779 How Papistes deale with the faythfull in their counsels 598. Counsell howe to make an vnitie betweene the Iewes and Gentiles 601. Counsell of the elders discussed 771. The ende of mannes counsell is not happie 771.772 The counselles of God are daungerous to search 555. The counselles of God can not bee hindered by mannes deuise 251. The counsels of men agaynst Christ are but vayne 204. The counsell of the souldyours to kyll the prysoners 886. Couetousnesse pulleth the mynde from God. 631. Couetousnesse commonlye maketh men the enimies of truth 631. Couetousnesse in Ministers is to be condempned 756. Paule disswadeth from couetousnesse by his owne example ibidem Couetousnesse in the Church is a great euill 804. Couetousnesse howe hurtefull it is Pag. 631.632 Howe couetousnesse robbeth God of his honor 370. Cowardly feare 25. C ante R. Craft and subtiltie in Steuens accusers 289.291 Craft of the enimies of truth  Craft of Sathan 588. Creple or lame man heareth the gosple and beleeueth 565. Creple from his mothers wombe healed through the power of God. Pag. 151. Creple miraculously healed 566. Creples state most miserable 565. Crosse must Christians beare after Christes example 206. The crosse and slaunderous death is no token of Gods wrath 490. The crosse is not one of the least notes of Christs church 415. The crosses standarde is the tryumph of the faythfull 253.254 The crosse must not offend vs. 647. C ante V. Curious and vnprofitable questions 27.28 Curiositie a great euill 27. Custome of GOD in punishing of sinners 59. Custome must gyue place to y word of God. 442. D. D ante A. DAmascus delyuereth Paule out of daunger 411. Day of refreshing 174. Day of restitution 175. What is the great day of the Lorde Pag. 97. Dauyd prophecied of Christ bicause he was a Prophet 121. Dauid reported to haue fulfilled all the wyll of God in what sence Pag. 529. Dauids authoritie among the Iewes Pag. 121. Dauids prophecie touching Christs ascention declared 125. Dauids prophecie touching Christs resurrection declared 123. Dauids prophecie concerning christ Pag. 122. Dauid praysed 529. Dauids sinnes reprooued by the worde of God. 129. Dauids persecutions are figures of Christes persecutions 59. D ante E. In what state the dead are 541. Deacons openly elected 66. Deacons of the Church dyd sometime Minister 286. Deacons who ought to bee what maner of men 278. Deacons vppon what occasion they were ordeyned 274. Deacons howe they were chosen at the begynning 66.67 c. Deacons of the church 280. Deacons instituted in the Primitiue churches haue three commodities Pag. 283. Death is not the destruction of the fleshe and body 116.117 Death of Christ was voluntarie Pag. 380. Death is a rest or quiet 117. Death hath no power vpō the soule Pag. 116. Death is an enterance into the kingdome of heauen 355.356 Death is a ioyfull thyng 116. Decins after he had shed the bloude of the Martyrs dyed in a barbarous Country with hys Sonne where his body could not be found to be buried 301. Decree of the Synode apostolike declared 608. Decree renewed for the not preaching of Christ. ibidem Deceyuers vse to chalenge godlye honor 570.571 Degrees of dignitie among christians are not abolished 292. Deliuerie out of Egypt cyted by Paule 525. The delyuered must ascrybe the glorie vnto God. 496. The delyuered out of one trouble must prepare them to an other Pag. 810. The duetie of the delyuered out of daunger and trouble 167. Death of the godly expressed by this worde sleeping 355. Death is but a sleepe 356. Death is a passage into heauen ibidē The causes of Christes death 108. The effect of Christes death 111. Death of Christ is included in hys resurrection 64. Death is to be considered 541.746 Death and the Deuill conquered by Christ. 381. The rest after death is grounded vpon hope 117.118 Death must not be procured 638. Death of Christ must not offend vs. Pag. 535. Death must not offende vs. 381. Deade Corpses must bee decentlye buryed 358. Deade men canonized deface the merite of Christ. 359. Deuill what hee maye doe by Gods permission but not of hys owne absolute power 364. Deuils notable pollicie 809. D ante I. Diana called Multiniamia or the nourisher of all thyngs 722. Dianas Image come downe from heauen 726. Difference betwene Saule and Dauyd 529. Difference of the olde and newe Testament 95. Difference betweene Christ and ministers 22. Difference betweene the doctrine of Iohn and Christ. 698. Difference betweene the godlye and vngodly 494. Dignitie of the Ministerie of the church 623. Dignitie of all men is one before God. 601. Dyligence of Herode in watchyng Peter 490. Dioclosian Maximinian and Galerius persecuting the Church are destroyed of God. 301. Disobedience layde to the Apostles charge 256. Disobedience reprehended 878. Disobedience punished 875. Discipline in the Church taught by the Apostles 3. Discipline in the church necessarie Pag. 150. Discipline at the Table 883. Disciples of Christ comforted by aungels 41. Disciples after hys ascension desyre styll his bodily presence 38. Disciples reprehended of the Aungels 38. Disciple what the name teacheth vs. Pag. 419. Disciples at Ierusalem afrayde of Paule 412. Dissention workers 588. Dissentiōs no cause why we should doubt of our saluation 588.589 Dissention in religion must not offende vs. 592.593 Dissention betweene Paule Barnabas 612. D
hee be the king of Israell let him nowe come downe from the crosse 269 28. I am with you vntill the ende of the world 879.327.520 28 All power is gyuen too mee in Heauen and in earth 35 28. Teaching them to obserue all things what soeuer I haue commaunded you 335 MArc 8. who so euer shall bee ashamed of mee and of my wordes c. 591 10. No man that forsaketh house c. Pag. 891 16. Goe yee into all the worlde and preache â–ª c. 133. â—10 16. Hee that beleeueth and is baptised shal be saued 458 16. Hee that beleeueth not shall bee dampned 182 16. When the Lord had spoken vnto them hee was receyued into heauen 33 LUc. 1. Hee hath put downe the mightie from their Seates and exalted them of lowe degree Pag. 330 6. Woe vnto you that nowe laughe for you shall wayle and weepe Pag. 115 7. Thy sinnes are forgyuen thee Pag. 181 9. Who so euer will not receyue you when you go out of that citie 549 9. No man that putteth his hande to the plough and looketh back is apt to the kingdome of God. Pag. 549.612 10. Hee that heareth you heareth mee and hee that despyseth you despyseth mee 592.608 10. Into whatsoeuer Citie you enter 549 11. Happie are they that heare the wordes of GOD and keepe it Pag. 351 12. Let your loynes bee gyrte about and your lightes brennyng 8 12. Feare not little flocke for it is your Fathers pleasure to gyue you a kyngdome 50 13. It can not bee that a Prophete perishe any other where then at Hierusalem 16 26. The children of this worlde are wyser then the children of light Pag. 192.657 17. As it chaunced in the dayes of Noe so shall it bee in the dayes of the sonne of man. 661 18. There was a Iudge in a certain Citie 499 21. I will gyue you a mouthe and wysedom agaynst the which c. Pag. 175 22. Yee are they which haue abydden with mee in my temptacions Pag. 171.557 22. I appoint vnto you a kingedome as my father hath appointed vnto mee 538 22. You bee come foorth as vnto a theefe with swordes and stanes Pag. 491 23. To daye thou shalt bee with mee in Paradise 118. 23. Father forgyue them for they wote not what they doe 171 24. Ought not Christ to haue suffered these things c. 27 24. That all must be fulfilled which were written of mee in the lawe of Moyses and in the prophets and in the Psalmes 676 24. Handle mee and see for a spirite hath not fleshe and bone as you see mee haue 10 24. RepentaÌ„ce remission of sinnes muste bee preached in his name among all nations 133 IOan 1. Hee came amongest hys owne 309 1. In him was lyfe 538 1. No man hath seene God at any tyme but the sonne c. 552 1. Beholde the Lambe of GOD. Pag. 544 2. Tho zeale of thyne house hath euen eaten mee 659 3. Hee that beleeueth not the sonne shall not see lyfe 182 3. So GOD loued the world c. Pag. 184 3. The wynde bloweth where it listeth and thou hearest the sounde thereof but knowest not whence it commeth and whether it goeth Pag. 79.138.195 4. Whosoeuer drinketh of the water that I shall gyue him shall neuer be more a thirst 7.665 4. The true worshippers shal worship the Father in spirite and in the truth 328 4. Ye worship you wote not what Pag. 665 5. The woorkes that my Father hath gyuen mee to finishe beare witnes of mee 7 5. Hee that heareth my worde and beleeueth in him that sent mee â–ª is escaped from death vnto lyfe Pag. 563 5. The houre shall come in the which all that are in the graues shall heare his voyce 117 6. No man commeth vnto mee except the Father drawe him 135. and 586.620 6. This is the will of him that sent mee that euery one whiche seeth the Sonne and beleueth on him 12 7. Hee that beleeueth on mee â–ª out of his belly shall flowe ryuers of water of lyfe 19 7. Doth any of the Rulers beleeue on him 45 8. Abraham sawe my day and was glad 122 8. Hee that is of God heareth the worde of God. 181 10. If I doo not the woorkes of my Father beleue me not 7 10 My sheep heare my voice 181.320 No man shal pluck them out of his hande 196.353 10. I haue other sheepe also whiche are not of this folde 554 11. This infirmitie is not vnto death but for the glory of God that the sonne of God might be glorified thereby 165 11. It is expedient for vs that one man dye for the people 633 12. Where I am there shall also my minister bee 12 12. When I am lifte vppe from the earth I will drawe all men vnto mee 2 13. Who so receyueth whom soeuer I sende receyueth mee 9 By this shall all men know that you are my disciples if you loue one another 223 13. You ought also to washe one anothers feete 328 14. I am the waye the light and the truth 538 14. No man commeth vnto the Father but by mee 107 14. In my Fathers house are many dwelling places â–ª 35 14. I will not leaue you comfortles Pag. 308.327.520 14. I will come agayne and receyue you euen vnto my self 12 24. I will praye the Father and hee shall gyue you an other Comforter â—9 15. Without mee yee can do nothing Pag. 110.270 15. If they haue kept my sayinge they will keepe yours also 550 15. Nowe are you cleane thoroughe the wordes which I haue spoken vnto you 596 16. Yee shall leaue mee alone and yet am I not alone 308.520 16. Nowe yee haue sorrowe but I will see you agayne and your harte shall reioyce 115. and 558 16. In the worlde yee shall haue tribulation 98 17. I haue glorified thee vpon earth Pag. 113 17. Father I will that those whiche thou hast gyuen mee be with me where I am 12.36 17. This is life euerlasting â–ª that they might knowe thee 542.552 18. My kingedome is not of thys worlde 98 19. Wee haue no kynge but Cesar. Pag. 179 19. It is finished 118 20. These things are written that you might beleeue 0 ROman 1. Which was declared to bee the Sonne of GOD with power 540 2. Whosoeuer hath sinned without lawe shall also perishe withoute Law. 675 3. What though some of them dyd not beleeue 17 3. Therefore wee holde that a man is iustified by fayth 595 3. All men haue sinned and are destitute of the glory of God but are iustified freely thorough hys grace 458.544 4. Not in circumcision but in vncircumcision 294.297 5. That where sinne abounded there myght grace also raigne Pag. 512 7. The lawe is spirituall but we be carnall 155 7. O wretched maÌ„ that I am who shall deliuer mee from the body of this death 613 8. If God bee with vs who can be against vs. 13.298 8. You haue not receyued the spirite of bondage to feare anye
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
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
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
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
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
waye we must so doe we are taught by the same ensample For it is no doubt but the Philosophers defended their matter with quaynt fallacies and many wordes But Paule auoyding vaine contention of wordes setteth before them Iesus Christ onely and his resurrection declaring that these two things are sufficient to conuince all the dotages of Philosophers and Heretykes For if God sent Iesus Christ into the worlde to purge the sinnes of men and to saue mankynde neyther can the opinion of Epicures Stoikes nor Iusticiaries stande which eyther saye God regardeth not the things appertaining to man or attribute saluation to the merytes of our workes Agayne if there be a resurrection of the deade there must needes followe another lyfe after this and therefore it is most folly to set felicitie in the pleasure of this present worlde This might be extended to all sectes and heresies but it may suffyse to admonishe you that all fayth and saluation is so conteyned in the knowledge of Iesus Christ and the article of resurrection that whosoeuer is well instructed herein is easily able to confute all maner of heresies Therfore the order of our saluation is playne needeth not much demonstration of wordes and vayne quiddities of Sophistrie They that in times past coulde boldly vrge this way did easily get the victory of all heretykes were they neuer so subtle witted It seemeth good to me in this place to shewe what Sozomenus reporteth to haue chaunced to a certayne Logitian very expert in Dialecticall quiddities in the councell of Nice Where as this Logitian euery day gaue newe onsets vpon the Byshops who both in the affiance of the dexteritie of their wit and skyll of Logicke dysputed with him and none of them coulde get any holde or aduauntage of him a certayne simple man of nature which knewe nothing but Iesus Christ and hym crucifyed tooke hym in hande and sayde Philosopher in the name of Iesus Christ hearken vnto the truth There is one God which made heauen and earth and gaue lyfe vnto man made of the slyme of the earth which created all things aswell inuisible as visible by the power of his worde and established and made fast the same by the sanctification of his spirite This worde and wisedome which we call the sonne pitying our misery was borne of a virgin and by suffering of death hath deliuered vs from eternall death and by his resurrection hath purchased vs eternall life whome we wayte for to come to be the iudge of all our doings Beleeuest thou this is true ô Philosopher Then he as one that had neuer learned the skill to denye a thing I beleeue it sayth he And turning about to his Disciples and to all that hearde him sayth As long as the matter was debated by wordes I set wordes against wordes and by arte and skill of speaking ouerthrewe that was spoken but when in steade of wordes vertue or power came out of the mouth of the speaker wordes coulde no longer preuayle against power nor man was not able to stryue against god c. So mightye is the playne and vnlearned confession of Christ which whosoeuer blendeth with the subtiltye of Philosophers make it very weake and feeble as maye euidently be seene in the schoole Doctors But this conspiracie of so many diuers sectes agaynst the truth teacheth vs moreouer howe impossible it is to preach the doctrine of the Gospell vnto the world without contention forasmuch as the wisedome of the worde is contrary to it wherevnto so euer it incline whether it banish or embrace vertue Therefore they are in deede to be laughed at in these dayes which woulde haue vs performe that that neyther Christ nor hys Apostles coulde performe It remayneth that we declare howe the Athenians receyued Paules doctryne where we see two sortes of men are bewrayed One sort are such as receyue the worde with rayling saying What meaneth this babler or tryfler ▪ And these men are to be founde among the professors of wisedome So vnfyt is the wisedome of man to perceyue the kingdome of God that whatsoeuer is preached of Christ and lyfe euerlasting it seemeth to hym foolishnesse Here hast thou what to aunswere those men which now a dayes obiect vnto vs the authoritie of wyse and great men and all the pryde of the worlde For if these things shoulde take place Paule vndoubtedly had had the ouerthrowe among the Athenians The other sort is curious menne which supposing that Paule preached newe Gods or halfe Gods tooke and brought him vnto Mars his streete to the end that he should there openly giue account of hys doctrine Therefore there gathereth about him an infynite number of ydle persons aswell Citizens as forreyners who sayth Luke had naught else to doe euery day but eyther to heare or tell newes Thys thing God did permit so to come to passe bicause he woulde haue hys sonne preached in the most famous place of all the worlde In the meane season this place teacheth vs what condicion the Gospell is in in this worlde For eyther it is most dishonestly despysed of manifest enimies or else lyght men of behauiour abuse it as dishonestly to serue their affections whych if they perceyue succeedeth not after their minde then they become also openenimies thereof And bicause these things haue thus fallen out in all ages no man ought to be offended hereat but rather to followe Paules constancie and not to care one Dodkin for the lyghtnesse of this world but wyth a strong fayth to trust in Iesus Christ our sauiour who though he be reiected of those which will seeme to be builders of Gods Church yet is he become the heade stone in the corner To him be prayse honor power and glorye for euer Amen The Cxvij Homelie PAVLE stoode in the middest of Mars streete and sayde yee men of Athens I perceyue that in all things you are to supersticious For as I passed by and behelde the maner howe you worship your Gods I founde an Aultar whereon was written vnto the vnknowne God whome you then ▪ ignorantly worshippe him shewe I vnto you God that made the worlde and all that are in it seeing that hee is Lorde of heauen and earth dwelleth not in Temples made with handes as though he needed of anye thing seeing hee himselfe giueth lyfe and breath to all men euery where THe Apostle Paule in the fyrst to the Corinthians sayeth wee preache Iesus Christ crucified vnto the Iewes an occasion of falling and vnto the Greekes foolishnesse For where the wisedome of the fleshe looketh onely vppon the thinges before hir eyes and perceyueth not the mysteries of Gods spirite it cannot seeme but a most foolishe thing vnto hir if a manne seeke saluation in Christ that was crucifyed and openly slaundered This thing Paule founde true aswell at Athens as in other places For where as in that Citie he preached Christ among the wysest men that were in those dayes they giue so little eare
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
which the Scripture euery where teacheth are clensed purged by the onely bloud of Chryste But bycause that washing which is made by the bloud of Chryst is outwardly shadowed and expressed by Baptisme it commeth to passe that by reason of suche phrase of Scripture synnes are sayde to bee washed away by baptisme And bycause Paule shoulde not thinke it a straunge or harde kynde of saying he addeth thereto by calling on the name of the Lorde For by these words he is sent vnto Chryst which being taken hold of and called vpon by faith bestoweth such gifts of saluation vpon vs as the sacraments vse to figure and shadow out vnto vs And as we must in vsing of the Sacraments haue a respecte vnto Chryste if wee will haue them to profite vs so agayne wee are taught that they muste not be condemned nor thought superfluous by any meanes For God hath ordeined nothing without gret coÌ„sideration whose intent is not to haue his church ouercharged or clogged by any means Therfore Philip baptised the Eunuch also after he had confessed his fayth And Peter thought it good to baptise Cornelius houshold wheÌ„ they had receiued the holy ghost Yea Paul whoÌ„ the holy ghost secretly coÌ„mendeth is here earnestly moued to receiue baptisme These examples reproue the despisers of SacrameÌ„ts which while they will seeme too spiritual do wickedly set light the ordinances of God. Buâ— chiefly wee haue to marke Paule to followe hys example and in Religion not to deale rashly or vnconstantly but beeing rightly instructed in the truth to labour diligently to keepe and holde fast the same For so by labours and perils we shall come to the inheritaunce of eternal life which God the father of mercy hath appoynted vs from euerlasting in his sonne Iâ—sus Chryste to whome be prayse honour power and glory for euer Amen The Cxlv. Homelie ANd it fortuned when I was come agayne to Hierusalem and prayed in the Temple I was in a traunce and sawe him saying vnto mee make haste and get thee quickely out of Hierusalem for they will not receyue thy witnesse that thou bearest of mee And I sayde Lorde they know that I prisoned and bet in euery Synagoge them that beleeued on thee And when the bloud of thy witnesse Steuen was shedde I also stoode by and consented vnto his death and kept the rayment of them that slue him And he sayde vnto me departe for I will sende thee a farre hence vnto the Gentiles They gaue him audience vnto this worde and then lifte vp their voyces and sayde away with suche a fellowe from the earth For it is not reason that he should lyue PAule the Apostle as hath nowe oftentimes bene declared goeth about in this diligent and long discourse of his dooings to put away the wrongful suspitions and reproches wherewith hys enimies burthened him There were two thinges chiefly which incensed the mindes of the people agaynst him namely his turning from the Iewes religion vnto the fayth of Chryst and that in preaching the Gospell of saluation vnto the vncircumcised Gentiles he seemed to match them with the Iewes For by these things they gathered that he was the very enimie of the people of God a prophane and wicked contemner of the lawe and of the Leuiticall seruice To the first poynt he hath hitherto answered alleaging still this one thing that he had done nothing rashly or of his owne head but all things according to Gods commaundement and calling So teaching vs by his example what wee also haue to doo in altering or defending our religion And now he proceedeth to the seconde poynte alleaging the same argument declaring that he was called foorth of God to preach vnto the Gentiles and neuerthelesse yet ceassed not to loue his Countreymen which thing shall moste playnely appeare by all the partes of that Hystorie which he here rehearseth For first he sayth he returned to Ierusalem verily to bestowe hys labour vpon them of whom he was borne and of whom he was brought vp and instructed For he maketh mentioÌ„ of this iourney for none other cause but to proue and declare that the faulte was not in him that he preached not the message of saluation vnto his own nation Furthermore we declared before out of the ninth chap. of his Epistle to the Galathians that this iorney of his was in the fourth yere after he was conuerted Wherefore to let passe the supputation of the time let vs consider the example of Paule which teacheth Ministers that although they be detters vnto al men yet ought they to haue a speciall care of their owne countrey and nation For this is the lawe of nature that we be bounde vnto those aboue others amongst whom we haue bene borne and brought vp from our childhoode This rule Chryst obserued also when he offered the doctrine of saluation euen at the beginning to those of Nazareth whose vnkindnesse yet he was not ignoraunt of And that that is sayd vnto the Ministers the same must all men obserue most to esteme their own natiue soyle countrey Wherin it behoueth them to folow Moses which chose rather to forsake the riches and delytes of the Court than his brethren oppressed with tyrannie Let thâ—m here learne their wickednesse which are growen to such impudencie that they can find in their heart to sel the libertie of their countrey lawes and priuileges and all other things so they may get any priuate gayne and aduauntage thereby But let vs returne vnto Paule who after he was come againe into the Citie went into the Temple to pray And of the Temple he maketh mention partly bicause none should say he lay lurking in a corner partely to put away the suspition of polluting the Temple which opinion he knewe many had of him What he desired in his praier may easily be gathered out of the tenth to the Romanes where he saith he praied oftentimes for the Iewes that they might obteine saluatioÌ„ And that this was the very end of his prayer we shal playnly see by the communication folowing which he had with Chryst touching the Iewes Agayne Ministers are here admonished of their duetie that is with continuall prayers to helpe procure anâ— further the saluation of the people For as the rule of faith charitie wherby they are bound to the flock committed vnto them commaundeth the same so necessitie also requireth it bicause it is euident that their labours are but in vayne onlesse God giue the encrease This the auncient Prophets likewise sawe in whose writings are extant many prayers for the people This must Magistrates also obserue forasmuche as they are able to do dothing without the ayde and assistance of God by whose spirit it is nedeful that they be ruled and led They haue also to imitate the examples of Moses Dauid Salomon Ezechias beside infinite others Now at length Paule expoundeth the Oracle wherby he was coÌ„maunded to go vnto the Gentiles He saith he was in
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