them powers or vertues least he might seeme to haue any affinitie with Iuglers For the things which the Euangelistes write of him he did verilye and in deede and of his owne power as Luke plainely testifieth where he sayeth vertue or power went from him whereby the sicke were healed And himselfe sayth in another place power or vertue went from him when he healed the woman that was sicke of the bloudy fluxe Then he calleth Christes workes woonders bicause they exceeded the common course of nature and drewe the mindes of the beholders into an admiration and amazednesse But bicause the things whose causes we know not are oftentimes taken for woonders when in deede they portende nothing at length he calleth the thinges that Christ did signes For the workes of Christ had a certaine ende which was to beare witnesse of his Godheade and of his office For by them he was knowne to be both the sonne of God and also he that was promised to be the redeemer of the worlde For the which cause he sent the disciples of Iohn to the consideration of his works And oftentimes he inculcateth his workes to the Iewes and vpbraydeth them so that the fault of their incredulitie is the greater The works sayth he that the father hath giuen me to finishe the same workes that I doe beare witnesse of me that the father hath sent me Againe If I doe not the workes of my father beleue me not But if I doe and ye beleeue not mee beleeue the workes that ye may knowe and beleeue that the father is in me and I in him And againe If I had not done among them the woorkes which none other man did they should haue had no sinne Therfore Peter doth very wel to call the workes of Christ signes He sayth these signes were done amongest them and he calleth none other to witnesse the same but themselues to whome he preached which did see them And so he quippeth their greate waywardnesse and ingratitude which coulde not be mollified and ouercome with so many and so great benefites of Christ being so marueylous and woonderfull He also goeth about by the consideration hereof to bring them to the knowledge of Christes diuinitie wherof not long after he discourseth more largely For although he here say that God did these things by Christ yet it derogateth nothing from the power and diuinitie of Christ whereas he confesseth these workes are giuen him of the father and that the father and he be all one In these things we are taught the true knowledge of Iesus Christe He is very God and man in one vnseparable person Uerye God from euerlasting begotten of the father Man made of a woman when in the tyme appoynted he came into the worlde to be the redeemer of mankinde And we must well marke the difference of the natures to saye the diuine and humaine which neyther deuyde the vnitie of person nor by reason of the vnitie are confounded among themselues For the properties of bothe the natures remayne inuiolable whole and sounde according as the Euangelists teach vs in euery place For euen Christ himselfe which touching his diuinitie is all one with the father speaking of his manhoode confesseth his father to be greater than he And Christ in his humanitie or manhoode dyeth who in his diuinitie or godheade is subiect neyther to death ne yet to any other corruption Such an one doth the holy scripture teach vs euery where that Christe is For whome the Prophetes call the ofspring and sonne of Dauid the same they vse also to call the father of eternitie our Lorde and our god And whome they prophecie shoulde be borne in Bethlehem his progresse and outgoing they confesse to haue beene from the beginning and from euerlasting Yea the Lorde himselfe speaking of Christ sayth Aryse O thou sworde vpon my shepehearde and vppon the man which is my fellow or as some interprete it my coequall In the which words the two natures of Christ are more cleerely to be seene than the day For God calleth him Virum that is a very man and also testifieth that he is his coequall Manye other testimonies might be brought to this purpose if neede so were which they that reade the scriptures maye euerye where see On these things rest the first articles of our fayth and beliefe in christ For we protest that we beleeue in the onely begotten sonne of God our Lorde Iesus Christ which was conceyued by the holy ghost borne of the virgin Marie and so foorth To the declaration whereof all those things serue that are written in the Euangelistes concerning the mysterye of his incarnation See Luke 1. 2. Iohn 1. Math. 1. It shall be profitable for vs to holde fast the knowledge of both natures in Christ bicause that vppon these dependeth the office of Christ and the certaintie of our saluation For where it is manifest that he is both God and man we certainly beleeue that he is a mediatour betweene God and man bicause such ought to be the condition of a sequester or mediatour that he may be accepted of both the parties at variance But the infirmity of man was not able to abyde the rigour and maiestie of Gods iustice no more than the iustice of God alloweth mans righteousnesse which is nothing Therefore Iesus Christ was founde out who being the sonne of God of the same eternitie and substance with God was made man and ioyned both the natures so togither in one person that by his meane we haue a peace renued with God and a free entrance prepared to the throne of grace His merite the father can not deny bicause he is both his beloued sonne and also free himselfe from all sinne and wickednesse To him also maye we safelye trust considering he hath experience of our infirmities and knoweth howe to haue compassion on vs Wherevnto Paule had a respect saying We haue not an high Priest which cannot haue compassion on our infirmities but was in all poyntes tempted lyke as we are but yet without sinne Agayne Forasmuch then as the children are partakers of fleshe and bloude he himselfe also lykewise tooke part with them that through death he myght vanquishe him that had Lordship ouer death that is to say the deuill and that he myght deliuer them which through feare of death were all theyr lyfe time subdued vnto bondage For he in no place taketh on him the Angels but the seede of Abraham taketh he on him Wherefore in all things it became him to be made lyke vnto his brethren that he might be mercifull and a faithfull high Priest in things concerning God for to purge the peoples sinnes For in that it came to passe that he himselfe was tempted he is able to succour thē also that are tempted The consideration of these things might teach men how they dote which leaue this only mediatour Iesus Christ and turne
them vnto creatures and thinke their causes must be relieued by intercession of Saintes In which doyng they plainly testifie that they are voyde of the knowledge of Christe forasmuch as they are ignoraunt of his office and of the causes for the which he being God from euerlasting would take verye manhoode into the vnitie of his person He surely sayth in the Gospell No man commeth to the father but by me And Paule as he acknowledgeth one God so he testifieth that there is but one mediatour betweene God and man that is Iesus Christ. But bicause we shall otherwheres haue occasion to speake more largely of these things let these fewe suffice for this present And let vs take it for a great comfort that we see his Godheade whome we reioyce in as our sauiour and redeemer and after whose name we be called Christians prooued by so many argumentes Let vs now returne to Peters sermon and to the explication thereof Secondarilye he setteth forth the passion and death of Christ in suche sort that he laboureth to bring them in feare considering howe heynous a matter they had committed For he sayth This Iesus haue you taken by the handes of vnrighteous persons after he was deliuered by the determinate counsell and foreknowledge of God and haue crucyfied and slayne him Three things are here affirmed concerning the death of christ First he accuseth all the people of so horrible a murther You sayth he haue crucified him and slayne him Yet Peter was not ignoraunt that the souldiours hong him on the crosse with their owne handes And yet truly doth he lay this crime to all the peoples charge bicause they did not only consent to his death but also required with importunate and sedicious clamour to haue him crucified and with their importunacie ouercame Pylate which long withstoode them as the Euangelists teach vs. By this example of Peter we are taught howe to beginne the preaching of the Gospell verily with the rebuking of sinne the which must be detected published and accused For except men acknowledge their sinnes they will not care much for Christ so long as they thinke they haue no great neede of him For it fareth in this matter as in the diseases of the bodye They that eyther perceyue not their sickenesse or else go about to hide it care not for Phisicke neyther will they receyue the Phisition though he offer himselfe So whosoeuer feele no conscience of their sinnes or thinke their sinnes may be dissembled or purged by their owne satisfactions they neyther seeke Christ greatly themselues nor worthily receyue him shewing himselfe to them in his Gospell but standing rather vpon the affiance of their owne righteousnesse feare not to withstande him Whereof we haue manye examples in the Phariseys For the which cause Christ professeth he is the Phisition of those that be sicke and that he came not to saue the righteous but to call sinners to repentance And speaking of the holy ghost amongst his properties he first reckeneth that he shall reprooue the worlde of sinne Agayne when he commendeth the preaching of the Gospell to his Apostles he will first haue repentance to be taught next after which he will haue remission of sinnes to be ioyned Therefore Peter doth not without a cause proceede in this order that speaking of the death of Christ he first prooueth his hearers to be guiltie and to be the auctors thereof And so were it necessary to haue Christes death preached in these dayes that all men myght vnderstande the sonne of God dyed for their sinnes and that they were the auctors thereof For thus it shall come to passe that men shall learne to be sorye in their heart for their sinnes and shall embrace the saluation offered them in Christe with the more feruencye of fayth But least Peter might seeme to accuse the Comminaltie only he addeth another thing whereby the heades and chiefe are accused to be the ringleaders of so heynous a deede For you sayeth he haue taken him by the handes of vnrighteous and slayne him But who are those wicked and vnrighteous The first among them is Iudas sometime a disciple of Christ and an Apostle but afterward a capitayne to them that tooke Iesus The next to him are the high Bishops with all the Colledge of Scribes and Priestes who brybed Iudas with money and hyred him to doe so outragious a mischiefe In the same number may Pylate be reckoned which sitting in iudgement as Lieutenant to the Emperour pronounced sentence of death vpon him And Herode is not altogither faultlesse who when he myght haue set him at libertie being sent vnto him thought it better when he had mocked him to sende him backe agayne All these Peter comprehendeth vnder the name of vnrighteous whose power and authoritie was greatest in the Citie of Hierusalem Howe daungerous a matter it was thus to saye he shall easily perceyue that diligentlye considereth the state and degree of these persons It is an heynous offence to saye the sentence of the Iudge condemning the guiltie is vniust and vnrighteous Yet Peter boldly sayth so in a most populous Citie where the remembraunce of Christ whome he so highly commendeth was yet very freshe Here therefore as in a glasse we maye beholde howe stoute and bolde defenders of Christ the holy ghoste maketh them whome he doth vouchsafe to inspire with his spirite We are also taught what libertie and freedome of speach ought to be in the ministers of the worde to accuse publike offences and how little they are to be regarded who require I can not tell what maner of modestie in the ministers For we neede not thus to extenuate sinne which otherwyse of it selfe as Dauid sayeth vseth to flatter vs Nor wee must haue no respect of persons seeing the person or the auctor can not excuse sinne yea howe much more of authoritie the offender is so much more hurtfull is the offence Besides the minister is a publike person to whose office and charge it is manifest all men are subiect For Christ hath made him a stewarde of his housholde wherein are riche poore Nobles and Commons Magistrates and subiects And that the Lord saith to Hieremie is spoken to all ministers Beholde this daye doe I make thee a strong fensed towne an yron piller and a brasen wall against the whole lande against the kings and mighty men of Iuda against the priests and people of the lande Therefore whosoeuer haue taken vppon them the office of teaching in the Church let them regarde no reasons of the worlde nor of the flesh wherby to be made afrayde but let them rather followe the examples of Iesus Christ the Prophetes and the Apostles all which it is plaine vsed the like libertie in reprehending of sinne that Peter vseth in this place And whereas the things he spake of Christes death myght giue occasion of much offence as though he had bene oppressed by the
vse whereof is to learne vs to knowe the order of the Apostolike Church and wherein the same is in these dayes decayed to restore and reforme it thereafter againe They continued sayth he in the Apostles doctri ne and fellowship and in breaking of breade and in prayers He rehearseth foure things of euery which we haue something to say In the first place the Apostles doctrine what that was it shall otherwheres appeare It was Christes commaundement that they should teache all Nations those things that they had before learned of him He commaunded them to preach repentance and forgiuenesse of sinnes in his name In the which articles it is plaine the knowledge of the whole law and of Gods will and all the maner of our saluation is contayned A taste of this doctrine we sawe in Peters sermon gone before And their writings abundantly declare that they obserued this forme of doctrine in all places Therefore the faithfull of the primitiue Church abode in that order and trade of doctrine which we see at this daye comprehended in the bookes of the Apostles and in these is no mention made of any mans traditions and inuentions Luke placeth doctrine first bicause by teaching the Church is gathered togither and by the same as Paule declareth commeth fayth and all the beleeuing are borne againe of the immortall and eternal word touching which point see Rom. 10. 1. Pet. 1 c. Here we learne that the chiefe care in the Church ought to be for doctrine For where through it as was sayde euen nowe we be gathered into the vnitie of fayth it cannot be chosen but they must fowly and miserably be scattered that admit diuers and vncertaine doctrines Those be diuers and vncertaine which de pend and consist of the will of man Wherefore it behooueth vs to holde and retaine the Apostolike doctrine which they learned at Christes mouth and which they being illuminated with the holye ghost taught to all Nations vppon the earth This doctrine is both certaine plaine perâ—iâ—e and autentike so that it needeth neyther mannes inuention nor authoritie eyther to commende or confirme it Iohn speaking of this doctrine sayth Let that which you hearde from the beginning remayne in you And Paule will not haue himselfe beleeued no nor an aungell comming from heauen if hee dare to preach anye other Gospell or waye of saluation than the Apostles haue taught This reprooueth the vnconstant wethercockes of these dayes who haue a delight to dally with doctrine and religion and dare euery daye alter and chaunge it at their pleasure and for priuate lueres sake as wee reade Ieroboam vsed to doe As though the vse of religion and doctrine were to none other ende but to keepe men in awe as it were with vayne buggebeggers Here are they also reprooued which like children suffer themselues to be ledde with euery blast of doctrine contrary to the precept of Paule For the chiefe marke of those that be faithfull and true Christians is a faithfull and constaunt keeping of the Apostles doctrine Whosoeuer rashly forsaketh this doctrine he must needes confesse that he knoweth not at all what the Church of Christ is Secondly he sayeth that they continued in communicating he vnderstandeth the beneficence and liberalitie they vsed towarde the poore according to that saying of the Apostle To doe good and to distribute forget not He ioyneth this next vnto doctrine bicause that by it as was euen nowe sayde we are vnited vnto Christ our heade as members of one bodye Therefore they that be in this wise vnited togither must count eche others aduersitie and prosperitie as their owne wherevnto it seemeth Christ had a respect where he shewed that loue was the cognisaunce and badge of his Disciples And this is a singuler and worthy prayse of beneficence to haue the next place vnto doctrine among the exercises of the Church Whereby we may easily perceiue what to thinke of them who are touched with no pitie of their needy brethren but snorting in wealth themselues care not though all other want so they may enioye the riches and delights of this world But bicause we meane hereof to speake more hereafter let this little for this time suffice Thirdly he reciteth breaking of breade by the which he vnderstandeth the mysticall supper of our Lorde and sauiour Iesus Christ. He vseth this name for that in the supper the breade is publikely and solemnely broken partly to set forth the memorie of the Lordes death and partly to put vs in minde that we were the causers of the death of Iesus Christ seeing it was necessary he shoulde suffer and die for our sinnes He maketh mention onely of the supper not for that he barreth baptisme out of the Church but bicause he had spoken thereof before where he sayde they were baptised And he speaketh of those which were alredy receiued into the Church not of their children and those that shoulde afterwarde professe Christ wherof we gather that baptisme ought not to be yterated bicause it is sufficient to be once receyued into the Church of Christ. Another reason why he spake of the supper was bicause Christ ordeyned it to be a solemne memoriall and remembrance of his death which for this cause ought to bee the oftner celebrated Marke here in the meane while the simplicitie of the primitiue Church which being contented with the rites and sacraments deliuered by the Lord neither durst deuise any new ne yet set forth the olde with any newe ceremonies for feare of prescribing christ And although Luke expresse not the rytes and order of the mysticall supper as they vsed it yet there is no doubt but they had a respect to Christes institution bicause Paule afterwarde confesseth that he deliuered vnto the faithfull that order which he receyued of the Lorde and reuoketh them which had swarued from the same to the obseruation and keeping thereof These things ought they to haue marked which glorying in the name of the Gospell are so bolde as to chaunge and alter the maner of the Lords supper ordeyned by Christ himselfe For to saye nothing of the lightes the riot in vestiments the pieuishe gesturing and infinite such like which they perhaps of a good zeale thought to commende the authoritie of the supper the more with this me thinketh can not be pardoned that they haue taken from the supper the breaking of bread whyles they make the peeces of the misticall bread rounde before they come to the supper and put them whole into the mouthes of the receyuers If they take away this breaking what will they leaue vs wherby to remember the death of Christ or to admonish vs of our sinnes and of repentance considering the breaking of breade was of such authoritie in the primitiue Church that vnder that name they comprehended the whole supper of the Lorde Therefore we must holde fast the auncient simplicitie which if any man dislyke certes he to boldly
vtterly confounded the Iewes that were Christes greatest enimies and made them in a doubt of their religion In these thinges we haue a compendious abridgement of Paules docdoctrine which ought to be of great authoritie with vs. He confesseth otherwheres that he knoweth nothing but Iesus Christ. Therefore him whom he onely knew he thought best onely to preach He comprehendeth in few yea in two poyntes whatsoeuer is at large sayde of him both in the Prophetes and Apostles writings For first he teacheth that Iesus which was borne of the Uirgin Marie was the sonne of god So he hath herein comprised whatsoeuer belongeth to the knowledge of Christes person Wherein if we acknowledge not the humaine and diuine nature togither the reason of our saluation cannot stande safe and sure which all the Scripture sayth dependeth on Christ onely Paule acknowledgeth both these natures For howe can he but acknowledge his humaine nature which intreateth of him that was taken and crucifyed by the Iewes and who he knewe dyed and who elsewhere he testifyeth was borne of the Iewes concerning hys manhoode But where he sayth he is the sonne of God he cannot denie his diuinitie For what other thing should be borne of God than God So he taught that Iesus was both God and man God from euerlasting and in a tyme therevnto ordeyned made man as otherwhere he sheweth Furthermore he declared his office and sheweth that he was Christ that is the annoynted of god Kinges and Priestes in tyme past were annoynted according to an auncient and olde vsage And bicause the sauiour promised to mankinde must be both a King and a Priest therefore God woulde haue him called by the name of Messias or Christ that is to say annoynted The other poynt of Paules doctrine is that this Iesus which is true God and man was also that promised Sauiour of the worlde whome the ceremonies of the lawe did shadowe and the oracles of the Prophetes sayde was to come And this is that doctrine that deserueth onely to be called Apostolike For it agreeth with that confession that Peter being demaunded of Christ made in the name of all the Apostles saying Thou art Christ that sonne of the liuing god And thou hast the wordes of eternall life And thys is that fayth which is buylt vpon Christ that is the rocke which cannot swarue and agaynst which the gates of Hell cannot preuayle Therefore whosoeuer will be taken for the true worshipper of Christ and reioyce in the Apostolike faith let them constantly keepe this doctrine For it is plaine that Paule pronounced of this doctrine that if an Aungell from heauen preach any other Gospell than this he is to be helde accursed But did Paule superficially and by the way propose this doctrine No But bicause there were at Damascus schooles of the Iewes through whose dotages the knowledge of Iesus Christ was defaced he thought good to confute them and to confirme the true doctrine of Christ with authoritie of the scriptures For it is euident that the Iewes did acknowledge the auncient promises of the Messias But bicause they imagined he shoulde be an earthly Prince onely which shoulde restore that auncient kingdome of the Iewishe Nation and the maiestie thereof and deliuer them from the yoke of the Romane bondage they could neuer fynde in their heart to acknowledge Iesus whose comming to them was so poore his conuersation so humble and his death so reprochfull to be their Messias The errours of these men Paule stoutlye wythstandeth and affirmeth this Iesus to be the sonne of God and the Messias with such authoritie of Scripture and number of arguments that he greatly molested and shamed the best learned of them which hitherto vsed to deny the same Which thing commeth to passe to all them who thynke it a shame to yeelde vnto Chryst and to the truth This place teacheth vs howe the doctrine of the Gospell shoulde be preached wherein some be of this opinion that they thinke a playne and simple exposition of the mysteries of saluation is sufficient and that they which reprooue the tyrannie of Antichrist and his superstition laboure in vayne and are authors of intollerable discention And in deede a playne and simple teaching of our saluation woulde suffyse if there were not such as woulde obscure and deface it with errours and laboured to pull awaye the vnwarye from the right waye But where both there haue bene such and euerywhere at this daye be such the faythfull must be admonished that they giue no eare to them And this shall a man neuer be able to doe vnlesse he shewe how they are altogither deceyued Agayne where some are growne so impudent that they dare openly speake agaynst the truth they must be also openly confuted least by their boldnesse they cause the truth to come in suspicion We reade that both Christ and his Apostles vsed both these wayes whose example they ought of dutie to followe which will bee called and taken for Ministers of his Church which is the cause that Paule will haue such to be teachers as are able not onely to instruct the rawer sort in sounde doctrine but also to refell and conuince them that speake agaynst it And he sayth the Scriptures are giuen vs to that ende to confute the aduersaries thereof Which thing seemed of such importance to the holy ghost that he woulde haue the Apostles not only to reprooue the deceyuers in those dayes but also woulde haue vs warned of those which shoulde disturbe the Church in the later dayes With what right therefore can they which will haue no mannes impietie detected commaunde the Ministers to silence where such menne as these nowe a dayes beare swynge in the Church Nowe let vs see the effect or successe of this meeting togither All they sayth Luke that hearde him were amazed and sayde Is not this hee that made hauocke at Ierusalem of them c. Here he speaketh of the godlye hauing hereafter to intreate of the wicked attemptes of the vngodlye They compare Paules doing nowe wyth those thinges that were past and so they finde the greater cause to woonder Paule sayth in another place that they glorified God in him By which example we are by the waye taught that we so ought to reuerence the Saintes that we must yet giue all the glorie and prayse vnto God who hath vouchsafed so to endue them with hys grace Furthermore Paules ensample teacheth vs that no man shoulde be ashamed to forsake and improoue his knowne errors For although thys seeme to many men a signe of an inconstant and impudent mynde yet is it our dutie so to doe both for Gods cause and our neyghbors He commaundeth vs willingly to yeelde vnto the truth and to bring our neyghbour out of error Therfore it is the heynousest impietie impudencie in the world for a man stiffely to holde and continue in knowne errors and as God accuseth them by his
vs. And the sonne himselfe bindeth his promise to vs by an othe as often as he repeateth that verilye I saye vnto you so much vsed in the Gospell These things serue much for our comfort and instruction we are taught to make much of Christ and not to despyse the saluation which commeth by his merite and is offered vs by preaching of the Gospell as he commaunded In time passed as Paule sayth they which had transgressed the lawe of Moyses dyed without mercye vnder twoo or three witnesses How much sorer shall he be punished which treadeth vnder foote the sonne of God and counteth the bloude of the newe Testament as an vnholy thing c. And Iohn the Apostle admonisheth vs earnestly hereof saying if wee receyue the witnesse of men the witnesse of God is greater which he testified of his sonne He that beleueth in the sonne of God hath the witnesse in himselfe He that beleeueth not God hath made him a lyer bicause he beleeued not the recorde that God gaue of his sonne c. But what can be more horrible than to accuse God of a lye which is both eternall truth and also may so easily reuenge the contempt of himselfe Furthermore these things comfort vs asmuch in the conflict of temptations Satan many times goeth about to call the certaintie of our saluation into doubt But if we consider howe the same is sealed and confirmed as it were by an othe our fayth can not wauer For God is true and his worde endureth for euer But Peter returneth to Christ and prooueth that in him whatsoeuer things Dauid before times prophecied of the Messias are fulfilled The end of all his sayings is that men shoulde vnderstande howe Iesus of Nazareth was the sauiour of the worlde that was promised And of a manye of things which he might haue alledged he speaketh only of the resurrection and ascention bicause these two sufficed his purpose and serued chiefely for the present cause and controuersie which rose by sending of the holy ghost We shall speake of eche of them in order He reherseth the article of the resurrection to prooue Christ to be the sauior promised which argumēt Paule vseth also Of Peters words we may frame this argument Dauid a great while sithens prophecied of the Messias that neither his soule should long abide with the other soules of them that were departed nor that his bodye should suffer corruption bicause God woulde rayse him from death But this prophecie is fulfilled in Iesus of Nazareth Ergo it is manifest that Iesus of Nazareth is the Messias and sauiour Touching the Maior there is no doubt Therefore Peter laboureth in proouing the Minor the veritie whereof he confirmeth by the common testimonye of the Apostles of this thing sayth he wee bee all witnesses Neyther might these witnesses in whome there were such euident tokens of the holy ghost and of Gods working be easily reiected or contemned of men in their right wittes The Apostles vse oftentimes to prooue Christ to be our sauiour by his resurrection bicause Satan through death which happened by reason of sinne had the rule and Lordship ouer vs Neyther coulde we safely acknowledge Christ to be our sauiour except we were certaine that he had subdued the force of death In the meane season we must diligently consider the loyaltie and trustynesse of Peter and the other Apostles The Lorde chose them to be his witnesses as we sayde in the first Chapter They therefore perfourme the dutie of witnesses faithfully and boldly without all feare of any perill For in the citie of Ierusalem before a great assembly of people they testifie that Iesus is risen againe from the deade by the power of God yet was there a farre other rumor spred abrode in that citie For the souldiers as is declared in the last of Mathew being bribed with money by the Priests bare witnesse that the Disciples by night had stollen the body of Iesus awaye What a daungerous matter it was openly to gainesay these men euerye one may easily iudge seeing they had the authoritie of the Priests and of Pylate the Romaine President to defende them But the Apostles by faith in Christ ouercame all feare of daunger and left all men an example to follow which haue the testimonie of Iesus Christ committed vnto them The other argument whereby he prooueth Iesus to be the Messias promised he taketh of Christes ascention And this argument it seemeth hee vseth chiefely bicause of them which might thinke it a ridiculous matter to preach him to be a sauiour which coulde be seene no where amongst men Which also is the error of thē in these dayes who thinke him not a sauiour vnlesse he will shew himselfe bodily vnto them But Peter speaketh on this maner He being exalted by the right hande of God and hauing receyued of the father the promise of the holy ghost hath shed foorth this gift which you see and heare This saying seemeth the obscurer bicause for the breuitie thereof it cannot be perceyued wherevnto it is to be referred But the obscuritie is easily put awaye if we ioyne therewith the Oracle which Dauid vttered touching Christes ascention For of this Oracle and those thinges that Peter sayth we may frame an whole argument after this sort Dauid prophecied that Christ shoulde not only rise againe from the deade but also taught vs that he shoulde ascende into heauen For so he sayth Thou art gone vp on high thou hast led captiuitie captiue and hast giuen giftes vnto men This thing as also the other before is fulfilled in christ For he after he was risen againe being exalted by the mighty right hande of God ascended vp into heauen we looking on and poured vppon vs the spirite which he obteyned of God the father which spirit hath wrought in vs these giftes of tongues which you doe see and heare Therefore it is manifest that this is the Messias Further no man must be offended for that he saith Christ receyued the spirite of his father as though he were not of lyke power with the father For Peter speaketh this of Christs humanity wherin Christ confesseth that his father is greater than he Although in an other place againe he saith his father and he bee both one that is to say in respect of his diuinitie And Christ himselfe very trimly looseth this knot speaking of the sending of the holy ghost in this wise He shall glorifie me for he shall receyue of mine and shall shewe vnto you All thinges whatsoeuer the father hath are mine Therefore sayde I vnto you that he shall take of mine and shew vnto you c. When the comforter is come whom I will sende vnto you from the father euen the spirite of truth which proceedeth of the father hee shall testifie of me c. But least any man might suppose that the things spoken of Christes ascention were to be vnderstanded of Dauid or would call
glorye of God that the sonne of God may be glorified by it Hereby it appeareth howe we shoulde iudge of those myracles and signes wherewith some men labour to seeke their priuate glorye and to bring men vnder them as schollers and seruantes whome Christ hath redeemed and sanctifyed with the pryce of hys bloude But bicause Peter had occasion to make mention of Christ he admonisheth his hearers very aptly and commodiously of the heynous trespasse which they committed against him And this doth he not lightly as one that doth but touch and go but layeth all the heynousnesse thereof open before their eyes For his Oration ascendeth as it were by certaine steppes the ende whereof is that they shoulde be striken with the consideration of so grieuous an offence and be enflamed with repentance and desire of saluation in christ First he sayth they deliuered the sonne of God to the Gentiles to be mocked and crucifyed But it is an horrible offence to deliuer an innocent to death and there are terrible iudgements of God against them that pollute themselues with bloude Looke Numer 35. But here is a greater and a more horrible thing For where God had chosen and consecrated to himselfe the Iewes out of all Nations none of them ought to haue bene deliuered to the prophane Gentyles to be mocked and put to death without a prophane contempt and treading vnder foote of God and his glorye Which seemeth to me was the cause that Christ speaking of his death maketh mention so many times how they should deliuer him to the Gentyles And that they thus did not by chaunce and at all aduentures but by the common counsell and consent of the Elders and with the lyking and allowance of the people which followed them vnto Pylates house as the Euangelistes testifie Besides this in the seconde place he sayth And yee denied him before Pylate And he speaketh not of a certaine light and tryfling deniall of him but of such an one as whereby they renounced all the promises of God touching their Messias and king that shoulde redeeme them and denied the hope of the fathers wherewith so many yeares they wayted for the comming of their Sauiour as we reade they did Iohn 19. For where Pylate still repeated to them the name of their king respecting no doubt the Messias promised which they all hytherto looked for they with great impietie crie out we haue no king but Caesar. Was then the promise made vnto Dauid to be vnderstanded of Caesar that of his sâ—ocke one shoulde be borne that should be a king for euer And is it to be vnderstanded of Tiberius that naughtie and wicked person where it is sayd Behold thy king commeth vnto thee euen the righteous and sauiour lowlye and so forth Therefore Peter chargeth them with such an impietie as whereby they spoyled themselues of saluation and all the promises of health and hope of saluation And least they shoulde lay the fault on Pylate as though they did it for feare of him he sayeth they themselues did it where Pylate iudged him to be loosed and gaue openly a testimonie of his righteousnesse and innocencie Therefore he affirmeth the Iewes were in fault who to fulfill all wickednesse and mischiefe made both themselues and their children guiltie of his bloude by publike and solemne protestation These thinges be horrible and yet the Iewes wickednesse did not herein staye or ende For Peter addeth you haue denyed that holy and righteous and desired a murtherer to be giuen you and haue kylled the author and Lorde of life He chargeth them with so bitter hatred against Christ and with such blindnesse that they were not ashamed to preferre a bloudye murtherer before christ And to make their wickednesse seeme the more heynous he vseth a comparison You denyed Iesus which was an holy person and a iust and in whome neyther the Bishops although they did what they coulde nor Pylate nor Herode coulde finde any faulte Furthermore you stewe him which was the author of lyfe yea the Lorde of lyfe and death whome you ought to haue knowne by reason of his myracles the late raising againe of Lazarus In the meane season you required a theefe a murtherer and a rebell to be deliuered you and set at libertie And where it was in your choyse and election whether you woulde haue forgetting all the benefites of Christ you were not ashamed to preferre a wicked theefe before him What coulde be sayde more cruell grieuous and horrible Yet Peter speaketh these things in that Citie yea in that Temple where they bare all the swinge that were the chiefe authors of this wyckednesse and who he knewe as yet breathed hatred against christ Therefore we are here againe taught with what libertie open wickednesse should be reprooued by them whome the Lorde hath appointed to be watchmen in his Church to shewe the daunger and sworde hanging ouer vs least men shoulde perishe through their owne slothe and negligence And there is no cause why we shoulde harcken to them which saye there is no neede of such vehemencie in these dayes forasmuch as there is none to whome such crueltie can be obiected Nay the Iewes onely haue not thus sinned but there be euen in these dayes that sinne as grieuously as euer they did A number deliuer Christ vnto death in that they euery where kill and burne the faithfull seruantes of christ Many denye him for feare more for fauour following the pleasure of men And they sinne not of simplicitie and ignorance as Peter herafter excuseth the Iewes For we haue seene many which quite against their conscience haue denyed christ My heart trembleth as oft as I remember that heynous offence that was committed by them who not onely denied the truth themselues but compelled those that belonged to them to denie the same and embraced a forme of religion which the very author and inuentor thereof allowed not The like impietie to that that was then committed hath not bene hearde of And God graunt they may all repent of their wickednesse that were faultie therein In the meane season we see howe these bloudye Barabasses euerye where reigne flourishe and are had in great price which for money are hyred and vsed to shed bloude and prouoke the wrath of God and horrible destruction against their countrie through their vngodlynesse Therfore such must be accused and where these things be openly committed and accounted no more for wicked there ought no modestie at all to be vsed But oh impietie and vngraciousnesse For nowe a dayes amongst the professours of Christianitie it is not lawfull to saye that that was lawfull for Peter to saye in the bloudie Citie of Ierusalem Wee be therefore in this respect woorse than Iewes that where we committe the same offences that they committed we cannot with like pacience abide to heare the worde of correction as they hearde it Peter returneth to his purpose to describe more plainly how God
both particulerly and in generall In generall whyle manye conuert the Church goodes as they are called to prophane vses the poore in the meane season not onely pyning away for hunger but also the Churches lying desolate for want of faythfull and fitte teachers We offende also priuately when we glorie that God hath appoynted vs for stewardes of his goodes and in the meane whyle we eyther make hauock of them neglecting the poore or else hoorde them vp at home so that they neyther profite vs nor others Yet such menne as these commonly complaine of the mulitude of beggers as though it were impossible to helpe them all But they are reprooued of lying by their prodigalitie which to maintayne they haue goods ynough by the rust of their money which with insatiable greedinesse they lay vp and looke vpon in their Cofers and by the abundance of their apparell which they rather suffer mothes to eate than they wyll gyue them or the money they might make by selling them vnto the poore and so as Iames sayth they shall one day feele their damnation to be increased by those verie thinges wherevnto they haue bene so much giuen and addicted But that Ananias should haue nothing to excuse hymselfe by Peter sheweth he was forced by no necessitie to doe so wickedly saying Pertayned not thy lande to thy selfe onely and after it was solde was it not in thyne owne power Thou mightest eyther haue solde thy lande or else haue kept all the money therof to thy selfe and no man would haue thought thee euer the lesse worthy the company of the Christians Whereby it may euydently be gathered that no man was compelled by any lawe to sell hys goodes but that this was a free and voluntary contrubution as was declared in the former Sermon and yet Peter leaueth not here but sheweth the heynousnesse of thys offence to be so great that a Christian man shoulde not once haue thought any such thing much lesse haue done it For he sayth Why hast thou conceyued this thing in thy heart For Christ requyreth so great sinceritie and vprightnesse in those that be his that he will not onely haue their maners and outwarde conuersation pure but also their mindes and cogitations voyde of all dissimulation Last of all he rehearseth the chiefe of all the matter Thou hast not lyed to men but vnto God. For thou hast not to doe with men onely but also with God which searcheth the hartes and the reynes who thou shalt perceyue will be a reuenger of thy wickednesse Let vs marke in these thinges howe to take them which vnder the pretence of fayth and religion go about to deceyue menne Amongst whome with Ananias they be the chiefe which haulting on both sides so professe Christes religion that although the kingdome of Christ fayle or fall vpon the earth they will prouyde for themselues well ynough Next vnto these be those which lyke vnto Iudas robbe Christ and his Church eyther by craft or open force and at length betraye him with a kisse Whervnto may be ioyned Ieroboamyshe princes which vse religion to establishe their tyranny whyle they prescribe such articles of fayth and thrust in such rytes of religion as they knowe are not commaunded by Gods worde but depende vpon the meere traditions of men and seeke none other thing but to keepe men in awe and obedience ouer whome they raigne as we reade Ieroboam once dyd the first author of tyranny among the Israelites And as many as vnder the cloke of the gospell and christian fayth seeke to lyue licentiouslye are lyke vnto them whereof there is in these dayes a great number And it is an easie matter for all these eyther to beguyle men or else to put them so to silence that they shall not bewray out their hypocrisie But bycause they lye not vnto men onely but also to God hymselfe they shall neuer escape vnpunished For as nothing can be hidden from hym so vseth he most to hate and abhorâ—e lyers of all others And Christ testifyeth that such shall be shutte out of his kingdome For who would thinke him an honest man which would suffer other to be beguyled vnder the pretence of his name Therefore what folly or madnesse is it to imagine God to be such an one who is truth it selfe But to returne to the history doth Ananias fact seeme so horrible a thing to Peter onely Nay it is more horrible in Gods iudgement as the successe thereof declareth For as soone as he heard these wordes he ended his lyfe by sodaine death casting all them into a great feare by his miserable ende who heard of the same whereof we will speake hereafter when we shall entreate of the like destruction of Sapphira his wife First we haue here to consider the efficacie of Gods worde which God will haue perfourmed though it be vttered but by man For the strength thereof dependeth not on mans authoritie but standeth of and by it selfe Thys is to be vnderstanded as well of the promises as threates which are conteyned in the scripture For whatsoeuer the preachers promise the faythfull seruaunts of God they shall be as well fulfilled as if God from heauen would thunder them out And whatsoeuer they threaten vnto the wicked and prophane contempners of God they shall vndoubtedly fall vpon them The worde of Christ witnesseth the same which sayth that whatsoeuer his ministers binde or loose on earth shall be bounde or loosed in heauen And let no man here obiect vnto me that God alwayes vseth not so present an execution of his iudgements as we here see For although the wicked take occasion hereby to mock and make light all maner of threates Yet shall they buye this carelesnesse full deare when they shall here the voyce of Chryst their iudge whome they shall not be able to abyde Let vs rather acknowledge the long suffering of God which therfore sometimes differreth his punishment to giue vs a time to repent in And sometimes againe sheweth some examples of his iudgement to declare the truth and authoritie of his worde Furthermore it is to be considered how Peter slayeth Ananias by the worde and pronouncing of Gods iudgement whervnto that is not vnlike that Paule did when he strake Elymas the Sorcerer blinde as we shall see in the .xiij. Chapiter These things might seeme to haue beene vnsâ—emely for such as had the Ministerie of lyfe and saluation committed vnto them But the Apostles deserue no maner of reprehension to whome amongst other giftes of the holy ghost Paule teacheth the efficacie of powers was giuen that is an effectuall power of perfourming the thing that they spake Here also is the right and authoritie of the sworde prooued which the Magistrate hath to punishe malefactours by For if Peter and Paule may be excused for that they vsed the gift gyuen them of God agaynst Ananias and Elymas the Sorcerer with what reason shall we accuse the Magistrate who lykewise
discouraged to flie any more neyther could he haue auoyded the name of a deceyuer if nowe he woulde rather haue prouyded for his owne safegard than obeyed god So read we that Christ fledde when he knewe his howre was not yet come But when it was come he went to his death pacientlye and without feare Therefore whosoeuer is in any publike office or charge let them set this rule before them and let them not thinke they may leaue them whose mindes they see bent to persist in Gods vocation But if the malice of the people be such that they first forsake their dutie and dishonestly reiect their magistrates be they secular or preachers of the worde faythfully doing their dutie there is no cause but that they maye as Christ hath commaunded seeke their owne suretie by flying and spare themselues for better times and oportunitie Here the obedience of fayth tempered with the loue of God and our neyghbour shall be much profitable For this shall cause that we be not blinded and deceyued with priuate affections God graunt that we all being mindfull of his grace and good will maye diligently defende our vocation that being with right course come to the marke of blisse we maye liue in heauen with Iesus Christ our Lorde to whome be prayse honour power and glory for euer Amen The .xlix. Homelie AND when fourtie yeres were expyred there appeared to him in the wildernesse of Mount Sina an Aungell of the Lorde in a flame of fire in a bushe When Moyses sawe it he woondred at the sight And as he drewe neare to beholde the voyce of the Lorde came to him I am the God of thy fathers the God of Abraham the God of Isaac and the God of Iacob Moyses trembled and durst not beholde Then sayde the Lord to him Put of thy shooes from thy feete for the place where thou standest is holye grounde I haue perfitely seene the affliction of my people which is in Aegypt and I haue hearde their groning and am come downe to deliuer them And now come and I will sende thee into Aegypt BIcause Steuen was accused by his aduersaries that he had spoken wicked and blasphemous wordes agaynst Moyses and all the ceremonies of God giuen by Moyses therefore he comprehendeth in fewe wordes yet with sufficient exposition all the hystorie of Moyses partly to shewe that he thought reuerently of him and partlye to prooue that the saluation of manne ought to be attributed to no ceremonies bicause whatsoeuer good or excellent thing was in Moyses he had it through no desert of his but by the meere grace and fauour of god The principall scope and ende of all these thinges is to call the Iewes from the vayne affiaunce that they had in the Ceremonialles of the lawe and to trust in the onely grace of God through christ And to this ende he declared Moyses maner of birth his bringing vp and first conuersation among the Israelites shewing further howe vnworthie their fathers declared them selfe to be of such a deliuerer seeing they reiected him with the greatest ingratitude that could be in so much that he was fayne to liue like a banished man among the Madianites Nowe foloweth the solemne calling of Moyses wherby he was restored to his office agayne in the which that we may the more easily perceyue the tokens of Gods fauour we will consider euery poynt thereof in order First the time is noted when Moyses was called It was the fourtyeth yeare of his banishment in Madian which came to passe in the fowrescore yeare of his age Then he ioyneth the place where he was and his kinde of lyfe For he sayth he was in the wildernesse where he kept the sheepe of Iethro his father in lawe as may be seene Exod. 3. Nowe if we consider all the time of these fourtie yeares it shall appeare Moyses serued God without anye Temple or ceremonies of the lawe Bicause it is playne these things were instituted afterwarde And where he was in the meane while excluded from the company and common weale of the Iewes it remayneth that it must be the onely and meere grace of God that he was thus called In the meane season we haue diligently to consider howe that as soone as he would haue ioyned himselfe to the church of God he felt the griefe of long banishment and of a noble man came to be a keeper of sheepe For hereof may be gathered a generall rule teaching vs what we all may trust to when we forsake the worlde to be ioyned vnto the Church of god We fall into diuers afflictions bicause this worlde can neyther suffer that falling from it nor cannot abyde the light of the truth And as Moyses found Iethro to be his hoste and father in lawe but yet is made no more account of than to keepe sheepe so the godly with them that giue them houseroume and seeme greatlye to fauour their part liue yet but miserablye and as it were in contempt This is the greatest temptation of all other and which sometime more woundeth the heart than that that open enimies cruellye commit agaynst vs Therefore Christ warneth vs that we rashly take not vpon vs the profession of his name but that we first trie our selues whether we be able if neede so requyre to suffer banishment pouertie infamie persecution or such other lyke for his names sake And when these thinges come to passe let vs followe Moyses modestie and constaunt fayth which no doubt was sundry wayes tempted Yet he ouercommeth through that fayth which before caused him to preferre the rebuke of Christ before the riches of Egypt Let vs also by the same ouercome the assaultes of temptation and not be ashamed of the crosse of Christ which he for our sake hath first vouchedsafe to beare For so it shall come to passe that he will not be ashamed of vs when he shall come in the glory of the father to iudge the quicke and the deade Secondarily Steuen sheweth who called Moyses verily an Aungell of the Lorde which he sayth appeared to him in the desert Yet the same Aungell within a whyle after sayth I am the God of Abraham the God of Isaac and the God of Iacob And againe afterwarde he sayth it wash e through whose working and power Moyses wrought signes and woonders in Egypt and which was guyde vnto the people by the way of the desert whom Paule the Apostle testifieth to haue bene Iesus Christ that promised sauior of the world Steuen therfore calleth this Iesus the Angell of the Lord not for that he acknowledged in him no greater thing or of no more excellencie than in an Aungell but as seeming to imitate Esay who on a time called him the Aungell or messenger of the great Counsell not in that he tooke on him a nature Angelicall which thing Paule to the Hebrewes 2. cap. expressely denieth but in that he was sent of God the father into the world and accomplished that
resurrection abrode in the Citie Furthermore the vnprosperous ende of these souldiours teach vs what they may looke for which serue tyrantes turnes against the truth They fall commonly into the pit which they digged for other And they fynd them to be their enimies whose good will they go about to get by killing the godly Whereby it commeth to passe that although men doe them no iniurie yet are they punished by the iust iudgement of God bicause they had liefer please men than god Let such as eyther themselues doe anye thing against the faithfull of Christ for mennes sakes or else suffer other to doe beare this well in minde It is Christes saying Touch not myne annoynted And he that toucheth you toucheth the apple of mine eye These sayinges threaten present destruction to the persecutours of the Church Therefore they that will be taken for the syncere loouers of true fayth lette them abstaine from these mennes company and counsell least they perishe with them In the meane season let vs acknowledge the power of Christ our king and sauiour which so luckily deludeth the enterprises of his enimies and so valiauntly defendeth his chosen To him be all prayse honor power and glory for euer Amen The .lxxxv. Homelie HERODE was displeased with them of Tyre and Sydon But they came all with one accord made intercession vnto Blastus the kings chamberlaine and desired peace bicause their Countrie was nourished by the Kings prouision And vpon a daye appoynted Herode arayed him in royall apparell and set him in his seate and made an Oration vnto them And the people gaue a showte saying It is the voyce of a God and not of a man And immediatly the Aungell of the Lorde smote him bicause he gaue not God the honour and he was eaten of wormes and gaue vppe the ghost And the worde of God grewe and multiplied And Barnabas and Paule returned from Ierusalem to Antioch when they had fulfilled their office and tooke with them Iohn whose surname was Marke ALthough God suffreth his Church to be exercised and tryed with continuall persecutions yet he appointeth for the persecutors thereof grieuous and horrible punishments For in the Prophet Zacharie he is compared to a weightie stone wherewith euery one vseth to trye maisteries and to prooue his strength But none scapeth scot-free or without some hurt Hereof is set forth vnto vs a notable example in Herodes Agrippa who as was declared in the beginning of this Chapter entended and begunne a grieuous persecution against the Church both for that he woulde not haue the people of his iurisdiction deuided in diuers religions and also for that he ment thereby to get the fauour and good will of the Iewes And at the fyrst his enterprise seemed luckilye to succeede For where he had set on two of the chiefe Apostles he put Iames vnto death and Peter he tooke and layde in yrons appoyinting sixteene souldiours to watch him At which time how greatly all mennes mindes were amazed and striken with feare their continuall prayers testifye But euen in a moment when all things seemed past hope Christ declareth himselfe to be the protector of his Church And fyrst of all he deliuereth Peter in woonderous wise Next he causeth the punishment to light on the souldiours that they ment vnto Peter And bicause none should thinke that Herode should alway prosper God catcheth him also with an horrible reuenge the which Luke nowe in this place diligently describeth He beginneth with rehearsall of a newe hystory which more manifestly yet sheweth the nature of Herode that hereby we may the better knowe the cause of so grieuous a punishment The summe and chiefe poynt hereof is that he had conceyued in his minde displeasure against those of Tyre and Sidon whom when he had compelled through publike necessitie that is say by famine humbly to sue for peace waxing hereby the prowder he did hasten the vengeance of god And although Luke declareth not the causes of his enmitie yet is it not harde to perceyue what they were For it seldome commeth to passe that Monarches and free Cities agree togither in one bicause they take against their ambition and licentiousnesse and by their example allure kings subiects to the desire of libertie Furthermore it is credible that the Tyrians and Sydonians dyd not well lyke of Agrippa his pryde as being an vpstart and aduaunced to such great power by Caligula and Claudius and but newly come out of prison And peraduenture their great riches and power by the sea which they had many yeares gotten by their merchaundise encouraged them and set them the more a gogge For that they were hereof the prowder appeareth by the writings of the Prophetes See Esay 23. Ezech. 26.27 and .28 And it may be that the crafty tyrant cloked this lurking hatred in his minde vntill penurie and dearth of victuals gaue him occasion to stirre against them They againe perceyuing that their Cities coulde from none other place be so commodiously maintayned as by nighnesse of Herodes kingdome and that therefore his friendship was necessary became humble suters vnto him and that they might obtayne peace the sooner at his hands they make Blastus of his priuie chamber their friende which thing could not be compassed without many bribes and rewardes In these thinges the holy Ghost hath set out vnto vs to beholde as in a glasse the condicions of tyrauntes For as Herode is not here content with the wyde boundes of his kingdome but desireth to haue the borderers also vnder his obeysaunce so if the insatiable desire of the fleshe bee not brydled in the hearts of Princes there is none so large and wide a kingdome that can content their minde or suffyse their ambition For as couetous men heape and masse vp mony and ioyne house vnto house and fyelde vnto fyelde with all greedye desire so Kinges labour to ioyne Realme vnto Realme and still to extend their power ouer them that border vpon them little regarding in the meane season how they may prudently gouerne those people which God hath giuen them the rule of And this is the cause of continuall warres whereby the miserable subiectes are wasted and consumed who fynde them that ought to be as shepeheardes and fathers vnto them to be their destroyers Againe where kings puffed vp with insatiable ambition desire to haue all men in subiection vnder them their selues most commonly are ruled by vile slaues which by craft can creepe into their bosomes and knowe well ynough how to vse their foolishnesse and blockeheadnesse to their owne aduauntage Of which kinde of men it appeareth this Blastus was vppon whome this one place easily declareth the whole rule of the realme depended So with some Emperours we reade that such were of most authoritie about them as they of bondmen and villaines had made free to saye nothing of those which were ledde and ruled by players â—esters harlots and abused yong Springalles And
things are obteyned which farre exceede the strength of man and where nature is constreyned to giue place So we reade that by prayer Moses deuided the waues of the redde sea By prayer he gaue the Amalekytes a great ouerthrowe Iames the Apostle testifieth that Elias through prayer locked the heauens that they gaue no raine and by the same opened them agayne Here in this place at the prayers of Paule and Silas the foundations of the prison are shaken gyues and manacles vnloosed and all the doores of the prison opened Wherevnto that which we hearde before of Peter which was deliuered out of prison at the prayers of the congregation is also like Let vs herewith comfort our selues in aduersitie that we be not ouercome of the threates of the worlde forasmuch as no man is able to take praying from vs which is of more force and efficacie as it well appeareth than any other thing And of the more force it is alwaye the more grieuously we are oppressed Likewyse let all men abstayne from oppressing of Innocents whose prayers and gronings we see are of such effect with God. Furthermore let vs see the principall effect of this myracle that is to saye the conuersion of the Iayler of the prison wherein the holye ghost thought good to set forth a generall example for all menne to imitate This conuersion hath in it certayne steppes and degrees which it shall be good for vs in order to consider Fyrst being waked with the earthquake he seeth all the doores opened and where he thought all the prisoners were fledde he drewe his sworde and was about to haue killed himselfe fearing the seueritie of the lawes which made it death for the Iaylers of prisons if any prisoners escaped through their negligence An example of which seueritie Herode before shewed vpon them which he set to watch Peter Thys keeper therefore mynding to escape open shame and being deceyued wyth the common errour of the Gentyles thought it woulde sounde to his great praise of manlynesse in auoyding infamy and shame to kill himselfe Thus had Satan bewytched mens mindes that they sought saluation in destruction and prayse in ignominie and shame Howbeit in deede there is nothing more pernitious and dishonest than to go about by violent death to throwe downe the burthen of the crosse that God layeth vpon vs and this kynde of feare doth vtterly declare cowardlye hearts and such as growe out of kinde which neyther can nor will suffer any thing Agayne thys is an euident argument of a desperate mynde forasmuch as no man will bereue himselfe of lyfe which of all other is the pleasauntest thing that man can wyshe or desire but he that before hande despayreth of the helpe and grace of God and as the example of Iudas the Traytor and such lyke abundantly declare Therefore Paule doth well to call vpon this keeper that he doe himselfe no harme And Christian menne must take heede that they harken not to the suggestions of Satan perswading them to kyll themselues For whatsoeuer colour or pretence he set vppon them yet in deede they are deuilyshe and daungerous bicause it is euident God wyll not the death of a sinner but rather that he shoulde conuert and lyue We are therfore taught by this example what kynde of lyfe they commonly lead which eyther serue the wicked or consent vnto them as it is euident this Iayler did of whome we intreate For beyng to obsequious and double diligent to execute the wicked commaundement giuen him of wicked Magistrates he putteth the Apostles in the stocks in the inner prison But being fast a sleepe as though all thing had bene safe such a chaunce falleth as putteth him in hazard both of body and soule Yea he had euen nowe vtterly perished had not the Lord of hys singular fauour reuoked him from destruction by Paule the preacher of saluation Let vs thynke that to be a notable very golden sentence whych is in the fyrst Psalme Blessed is that man that hath not walked in the counsell of the vngodly nor stande in the waye of sinners and hath not sitten in the seate of the scornefull c. Furthermore we haue in Paule an example of Christian charitie whych is so carefull for his saluation who not long before had so vncourteously and vniustly handled him Let vs imitate this doyng and loue those which hate vs and seeke their saluation that wishe our destruction So shall we be taken to be the true children of God the father which suffreth his sunne to aryse both vpon the good and the bad But let vs returne to the Iayler of the prison which Luke writeth was sodenly chaunged yea become altogither another man For after he heard the prisoners were not fledde but stayed by the hande of God comparing the boldenesse and playnnesse of the Apostles wherof the like hytherto had bene seene in no men with the present myracle being stryken wyth the inwarde inspiration of God he is altogither a whaped in hys minde For he beginneth to feele in himselfe howe grieuously he had sinned by his vngentle vsage of those whome he sawe God so greatly regarded Wherfore calling forthwith for lyght he goeth in vnto them falleth downe at their feete and at length bringing them forth which was contrary to the Magistrates commaundement sayth Syrs what must I doe to be saued Who will not here acknowledge the mightie hande of God which wrought all this matter Surely it must be ascrybed vnto God that he reuerenceth these men being scourged and put to open shame that he breaketh the wicked and vniust commaundement of the Magistrate and that he demaundeth the right way how to be saued Yea he teacheth by his example that those thinges must not lightly or negligently be passed ouer that God worketh myraculously in his seruaunts For there is nothing almost more pernicious than that amazednesse which maketh vs blynde in the manifest workes of god It is euident that this thing in time past brought Pharao to his destruction and at this day this hurteth many men that they iudge all thinges come to passe by fortune and chaunce and search not out the iudgements of God in the things which they see fall out beyonde the course of nature Let vs therfore alway diligently marke and search out the right way of saluation touching which we see this keeper nowe so profytably made inquirie For streyght wayes the Apostles aunswere him friendly and declare vnto him in fewe wordes the right and absolute way of mannes saluation saying Beleeue on the Lorde Iesus and thou shalt be saued and thy houshold They preach fayth onely and that fayth that stayeth vpon none other but Iesus Christ the onely author of saluation For in him is conteyned all satisfaction righteousnesse redemption and sanctifycation all which we obtayne none otherwayes than by fayth whych is the cause that the scripture teacheth we are iustifyed and saued by fayth wherof seeing we haue
an angel hath appeaâ—ed to him let vs not stryue agaynst god And when there arose great deâ—bate the Captaine fearyng lest Paule should haue bene plucked asunder of them commaunded the souldiers to go downe and to take him from among them and to bring him into the Castle GOd vseth to exercise his chosen with diuers and greeuous tribulations but agayne he deliuereth them diuers and many times by meanes vnlooked for of both which we haue examples in euerye place But among them all this is very notable which the holy ghost setteth forth by Luke in Paule the chosen vessell of christ For we haue hearde howe he was many wayes layde wayte for by the Iewes and was many times in daunger of his life But God oftentimes raised vp new helpes which for the moste part were suche as Paule once thought not of muche lesse coulde haue wished for or requyred For fyrste he was deliuered out of the furiouse Iewes handes by the Captayne and his Souldiers Shortlye after where he woulde haue pleated his cause he was defended from scourging by priuiledge of the freedome of Rome at length when the Captaine had committed both his matter and life vnto most wicked Iudges God sendeth such a diuision among his enemies that they which not long before wished his death pronounced him innocent These things ought to comfort vs that we through cowardly feare giue not ouer in time of temptation For they confirme the promisses of God wherby he euery where promiseth to be the reuenger of his people But where in this presente place there are many other things also very worthy to be considered it shall bee profitable to examine all the circumstances of the matter which is here rehearsed Fyrst and formost it behoueth throughly to consyder the cause of the dissention which Luke saith was the diuersitie of sectes among the Iewes for some of his aduersaries were Phariseis and some Saduceis And as touching the sectes of the Iewes there are many thinges written in Iosephus which referreth their beginning vnto the time of the Machabees And in deede the approuedst authors testifie that they began vnder Iohannes Hircanus the first for when the Priestes applied them selues more to beare rule than to care for religion diuers opinions began to spring about religion by reason the doctrine of Gods worde ceased which God had appoynted to be still among his people Therfore three sectes sprong vp which deuided the vnitie of the Church and people of god The fyrst was that of the Phariseis who not contented with the lawe folowed traditions and beleued that righteousnes and saluation might be atteyned by workes besides being giuen to the study of Astrologie they taught fatall destenie not much differing in this point from the Stoikes And these men being cloked with the outwarde couering of workes were taken for the most holy of all other The second was the Saduceis who denying that men were subiect vnto destenie attributed freewill vnto them and although they seemed earnestly to commende the studie of vertue yet opened they the windowe vnto Epicure and vnto all kynde of licentious liuing For they denied the Angels and immortalitie of the soule and the resurrection of the body This sect of all other was in most aucthoritie bicause it gaue more libertie than the sharpe traditions of the Phariseis and therfore was very acceptable vnto many Of the thirde sect were the Esseni who perceyuing that the Phariseis and Saduceis measured or weighed vertue but by wordes only and would not them selues expresse the same in their deedes liued a single life would haue no seruantes had their goods common gat their liuing with the labour of their hands and would not come at publique seruice for feare of polluting them selues with other mens companie And bicause these men were fewe in number and sought not to be in office and aucthoritie they got them to dwell in pleasaunt places set with Balsamum where they planted gardens and studied Phisicke wherby bicause they dyd men good they gat great commendation of vertue among all men These mens vsages the Anabaptistes in our dayes doe greatlye resemble sauyng that they more disturbe common weales and fulfill their profession lesse sincerelye bicause they runne headlong into all kynde of beastlinesse and are miserablye vexed and tossed with the perturbations of enuie and hatred Yet bicause thys rule of the Essenes was somewhat austere and vnpleasant it had therefore as we saide the fewer that followed it This is the cause that the wryters of the Gospell make mention onely but of the two first sectes Wee haue to obserue what euill the couetousnesse of Bishoppes and idlenesse that springeth thereof vseth to breede seeing these euilles so defourmed the primitiue Churche For the orders of Monkes in Papistrie bredde of the like beginning abundantly teache vs that this is alwayes the effecte of those vices For the which cause we haue the more neede to take heede in these dayes that the like or worsse happen not againe Also the goodnesse of God is to bee magnified which in so foule a scatterment of his flocke hathe yet reserued some remnauntes in his Churche whereby the same at lengthe might be renewed againe as we see came to passe in the Papacie where the Monkes in euery place ruled the roste For at all times and in all places there haue bene found which durst openly inuey against their hipocrisie and dissimulation to say nothing of those which haue lien lurking in their houses haue thought it great wickednesse to be pertakers of their superstitiousnesse Heere in this place hast thou what to answer the aduersaries which aske if there were no Churche before Luther and Zwinglius dayes Yes wee knowe there was a Churche but the same almoste ouerwhelmed and buryed suche an one as we read was before Christes time among the Iewes and suche an one as was in the dayes of Helias when God saide there were seuen thousand left which had neuer bowed the knee vnto Baal although Helias knewe not one of them Furthermore as concerning this present Historie wee are taught that although the wicked bee diuersly deuided bothe in manners and religion yet they will easily agree togither againste Christe and the truthe For where they all fighte vnder one Prince which is the Deuill they cannot chuse but all take him for their ennimie which specially assaulteth his kingdome Woulde God that they woulde diligently consider these things which seeke their cheefe praise and glory by dissentions and debates which they practise against the Ministers of Christ taking theyr naughtie affections vnto Counsell For heereby they encourage the wicked ennimies of Christe which thinke it an easie matter to vanquishe them whome they see contend so bitterly among themselues But hereof we shall haue more commoditie to speake else where Nowe lette vs see Paule who perceiuing his bande of aduersaries to consist of so diuers sectes deuiseth a way by and by howe to set them
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
more Pag. 85 8. Those which hee knowe before those also dyd hee predestinate Pag. 554 8. The spirit of adoption by whom wee crye Abba father 538 8. Neyther death nor lyfe can seperate vs from the loue of GOD. Pag. 328 9. It is not of the will or industrie of man but of the mercie of God. Pag. 135 10. With the harte man beleeueth vnto righteousnes and with the mouth confesseth vnto saluation Pag. 86 10. Whosoeuer shall call on the name of the Lorde shal be safe 665 10. How shall they call on him on whome they haue not beleeued Pag. 509.665 10. How shall they beleeue without a Preacher 509.665.49 10. Howe shall they preache without they be sent 49.510.58 10. Hearing commeth by the worde of God. 625 11. The giftes of God are without repentance 29 11. For if God spared not the naturall braunches 547 11. O the deepenesse of the ryches c. 29.111 12. He that doth mercifully let hym doe it cheerefully 147 12. In gyuing honour â–ª go one before an other 293 12. Reioyce with them that doe reioyce and weepe with them that weepe 491 13. Princes are not fearefull to them that doe well but to them that do euill 321 14. I knowe and am perswaded by the Lorde Iesus that there is nothing common of itself 603 15. Whatsoeuer thinges haue beene written afore time were written for our learning 3 16. The mysterye kept secret since the worlde begonne 674 1. COrinth 1. Wee preach Christ crucified vnto the Iewes a stumbling blocke and to the Gentyles foolishnesse 664 1. But vnto them which are called both of the Iewes and Gentiles we preach Christ the power of God and the wisdome of God. Pag. 538 2. The naturall manne perceyueth not the thinges of the spirite of God. 308.554 3. Paule fed the Corinthians with mylke 680 3. We are the Ministers of God by whome you haue beleeued 566 4. disposers of the secrets of God. Pag. 9 4. What hast thou that thou hast not receyued 308.270 4. In Christ Iesu through the Gospell haue I begotten you Pag. 509 6. Whoremongers and adulterers shall not inherite the kingdome of God. 181 9. Woe vnto mee if I preach not the Gospell 212 10. Ye cannot bee pertakers of the Lordes table 602 10. God is faythfull and will not suffer vs to bee tempted aboue our strength 578 11. There must bee sectes that they which are tryed among you might be knowne 590 13. Nowe we see in a glasse euen in a darcke speaking but then shal we see face to face 175 14. The spirites of the Prophetes are subiect to the Prophets 70 15. This corruptible must put on incorruption 541 15. O death where is thy sting 23 â— COrinth 1. All the promyses of God in hym are yea â–ª 537 1. As the afflictions of Christ are plenteous in vs c. 637 3. Of our selues wee are not sufficient to thinke c. 620.320 â–ª 5. Wee are messengers in the roome of Christ. 71 5. Euery man shall receyue according as hee hath done in bodye Pag. 175.675 5. God hath made him to bee sinne for vs whiche knewe no synne Pag. 535 9. GOD loueth a cherefull gyuer Pag. 485 1. GAlath 1. I maruell that you are so soone turned froÌ„ Christ Pag. 589 1. If an Angell from heauen preach any other Gospell 607 3. This onely woulde I learne of you whether you receyued the spirite by the deedes of the Law. Pag. 184 3. Though it bee but a mans Testament yet if it bee proued no man c. 186 3. Hee sayeth not to the seedes as of many but to thy seede as of one ibidem 3. The Lawe is our Schoolemayster vnto Christ. 334 3. There is neyther bonde nor free neyther Male nor Female 293. and 656 4. Bycause you are Sonnes God hath sent the spirite of his son c. Pag. 85 4. When the full tyme was come GOD sente hys Sonne c. Pag. 448 5. If you byte and deuoure one another 146. â—24 5. Would GOD they were cut off which trouble you 606 5. I testifie to euery man whiche is circumcised 589 EPhesi 1. Accordinge as hee had chosen vs in him before the fouÌ„dacions of the world were layd Pag. 294.525.202 1. Christ worketh all thinges in vs. Pag. 201 1. God hath made Christ sit on his right hande in heauenly places Pag. 36 4. Christ is ascended vp aboue all heauens to fulfyll all things 38. and 51 4. When hee went vp on hyâ— hee ledde captiuity captiue 37 4. Hee gaue some Apostles some Prophetes c. 10 6. Watch with all instancie and supplication 205 PHilipp â— In the name of Iesus euery knee should bowe 309 2. God woorketh in vs both to wil and to doe of good will. 270. and â—54 3. Our conuersation is in heauen Pag. 37 4. I can doe all thinges thoroughe Christ. 169 COlos 2. Hee hath spoyled al principalitie and rule and made a shewe of them openly 37 3. Filthie communication 15 THessalon 2. How they kylled the Lord Iesus 556 4. The Lorde himselfe shall descend from heauen in a showte and in the voyce of the Archangell 35 5. Reioyce euer praye continually 115 5. Examine all thinges holde faste that is good 655 1. TImoth 2. One Mediatoure Pag. 107 2. God would haue all men to come too the knoweledge of the truth 561.655 3. A Bishop must bee the husband of one wyfe 765 4. Meates are Sanctifyed by the woorde of GOD and prayer Pag. 147 5. Bee not partaker of other mens sinnes 15 6. Wee brought nothinge into this worlde and it is certayne wee maye carry naught awaye c. Pag. 299 2. TImoth 2. To deuide the word of Truth rightly and dulye Pag. 680 3. Applye thy reading 15 3. Thou hast perceyued my Doctrine 578.592 3. All scripture is gyuen by inspiration of God. 5â—2 4. Bee instant in season and out of season 351 HEbreor 1. Aungels are ministring spirits 246 2. Hee tooke not on him the Aungels but the seede of Abraham 105.178 4. Wee haue not an hyghe Priest that can not bee touched with the feelinge of oure infirmities Pag. 107 4. The woorde of God is a twoo edged sworde 660 9. Christ came to be an hyghe priest of good things to come 37 10. The bloud of Oxen and Gotes can not â—â—ke away sinnes 545 11. Faith is the grounde of thinges that are hopeâ— for 295 11. Without â—â—ith it is impossible to please God. 47.341.665 11. By fayth Moyses when he was great refused to bee called the Sâ—nne of Pharaos Daughter Pag. 320 13. Forget not to doe good and to distribute 139 13. Remember theÌ„ that are in bonds euen as if you were bound with them 491 IAmes 4â— The friendship of thys world is enimitie with GOD. Pag. 26 1. 〈◊〉 â–ª Christe was ordâ—yned before the worlde was made Pag. 109 4. The tyme is come that iudgement muste beginne at the house of God â–ª 269 5. God resisteth the proude 506 2. PEâ—r 3.