Saintes companye how profitable it is 879 Saintes how much wee must attribute to them 161 Saintes are tryed with feare 684 Sapphira maketh an impotent and bolde lye 229 Sapphira ignoraunt of hir husbands death for a season and why 232 Sapphiras wickednesse reproued by Peter ibidem Sapphira punished as was hir husbande 237 Satan put men out of the waye of saluation 576 577 Satan can doe nothing against man but by gods permission 410 Satan hath his instrumentes euerye where 576 Satan throwne out by the name of Christ. 629 Satan what traines he vseth to establishe his kingdome among men Pag. 627 Satan howe hee is sayde to fill the heartes of the vngodlye 230 Satan beareth witnesse to the truth Pag. 628.629 Satans â—lightes must be taken heede of 577 Satans effectes in Hypocrites and in the wicked 230 Satans propertie 357 Satans pollicie 576 Saule receyueth a two folde answere of the Lorde 395 Saule persecuting the faythfull persecuteth Christ. 790 Saule an example of a cruel tyraunt Pag. 390.359 Saule truely called a rauening wolfe Pag. 357 Saule set forth for a peculiar example of Gods goodnesse and grace Pag. 394.395 Saule authorised by the Priestes to playe the Tyraunt 390 Saule when he was conuerted 392 Saule how he was conuerted ibideÌ„ Saule a president of tyranny 390 Saules conuerting to Christ historised 392 Saules ende and purpose 391 Saule the persecutor described 390 Saule the persecutors punishment Pag. 394 Saules saluation must be attributed to the grace of God onely 395 S ante C Schisme beginners are the byshops of Rome 194 Schooles foundations 49.84 Schooles needefull 509 Sclaunders wherewith Ministers are charged 467 Sclaunders must Christians put away and defende their good name Pag. 91 Sclaunders maye lawfullye be aunswered to ibidem Sclaunder or offence ibidem Scripture is of it selfe of credyte and auctoritie sufficyent 867 Scripture is enspired of God. 54 Scripture conteyneth al thing needefull for vs to beleue and obserue 7 Scripture of the olde and newe Testamentes pertayneth to all them that loue God. ibdem. Scripture must be expounded 647 Scriptures authoritie and certaynetye 897 Scripture must bee interpreted by conference of places 127 Scripture with what minde men must reade it 62 Scripture must be elucidated wyth interpretations 398 Scripture containeth the knowledge of the true God. 571 S ante E Sectes cause of discention among the Iewes 803 Securitie or carelesnesse must bee auoyded 269 Sedition described 722 Sedition happily ended 653 Sedition ended with ioye 653 Sedicion soone appeased 728 Sedition beginners who 770 In sedicion what christians must do Pag. 725 Seditious persons but fewe in number maye be authors of manifolde euilles 724 Sermons ought to beginne and ende with prayers 754 Seruers of tyrauntes turnes what they may looke for 504 S ante H Shipwrake described and the number of them that were in the shippe Pag. 885 A true sheapeheardes example 764 Shooes putting of what it meaneth Pag. 328 S ante L Sleepinesse or drowsinesse of churchmen 733 Slouthfulnesse of men in our dayes Pag. 272 Slouthfull men reprehended 890 Sluggishnesse and ydlenesse 653 S ante I Signes externe seale the interne and spirituall gyftes of God. 304.305 Signes visible of the presence of the holy ghost 82 Signes that God sheweth must bee dilygently considered 158 Signes externe are not sufficient to saluation 305 Signes called after the names of the things that they signifie 80.290 Signes haue muche lykenesse wyth the thinges that they signifie 80 Signes are diuerse 159 Signes to what vse they serue 359 Signes must not haue to much attributed to them 305 Sticking to signes is the beginning of ydolatrie 158 Simon how he tooke Peters expostulation 374 Simon Magus beleeueth and is baptised 367 Simon Magus an example of an hipocrite and a deceyuour 268 Simon Magus his sinne 370 Simons of our dayes 371 Simplicitie of the fayth 672 S ante O Solomon for his wiues sake that were aliauntes buylded Temples Pag. 340 Solomons wish 20 Sole or single lyfe maintayners 46 Soules of men vnder the protection of God. 119 S ante P Spirites appearing what wee ought to iudge of it 762 Spirite of Christ author of concorde and holynesse 78 Spirite of Christe his efficacy how great it is in men 155 Spirite of Christ in whome it raigneth 90 Spirites of the disseassed walke not Pag. 500 Spirite signified by the blowing of the winde and for what cause 79 Spirite of Christ so delyuereth vs from fearâ— that wee dare boldelye confesse Christ. 86 Spirite of God is from euerlasting Pag. 74 Spirite why it was promised to the Apostles 19 Spirite teacheth vs to reason of Gods doings and to call vpon him for helpe 84 Spirite of God wrought in the Apostles 74 Spirite of God spake by the Apostles 8 Spirite of Christ maketh men bolde in the confession of Christ. 85 Spirite of God altereth and enformeth tongues and for what causes Pag. 84 Spirite is the promise of the father Pag. 18 Spirite when he was sent 75 Spirite what daye he was sent to the Apostles ibi Spirite how he must be receyued 77 Spirite how he is giuen to whom Pag. 94 Spirite how he is sent 78 Spirite in what scence it is sayde to be sent to the Fathers 18.19 Spirite often promised and wherefore 74 Spirite where it was giuen ibidem Spirite sent visibly for what cause Pag. 78 Spirites effect in the Apostles and their hearers 82 Spirites effectes common to all beleeuers 96 Spirite how necessarie and to what vse in men 78 Spirites inuincible power 558 Spirites sending and Christes ascention ioyned togyther 124 Spirites sending called by the name of baptisme 21 Spirite promised Christ confirmeth by an argument taken from baptisme and the argument explicated ib. Spirites operation and giftes 77 Spirites effectuous operation 124 Spirites effectes in these dayes why they be so rare 258 Spirite promysed serueth for our comfort and instruction 19 Spirites power can not be comprehended nor hindred by any man. 80 Spirite howe the Apostles are sayde to haue receyued 74 Spirite must bee receyued of men with great preparation 77 Spirite of Satan what it doth in vncleane persons 85 Spirite of the olde and newe testament is but one 76 S ante T Steuen accused of impietie and stubbornenesse and vpon what occasion 288 Steuen accused of blasphemye against God and his lawe 292 Steuen by slaunders and false witnesse brought in hatred with all the people 287 Steuen instructed by the holy Ghost sheweth himselfe a fine disputer and abolde ibid. Steuen readye to yelde vp his lyfe is comforted by a vision and what that vision teacheth vs. 334 Steuen is without feare though in daunger of death 290 Steuen went not about to abrogate the lawe 351 Steuen prooueth that the cerimoniall lawe is abrogated ibid. Steuen deserued the crowne of martirdome 357 Steuen what he did at his death 355 Steuen no dispiser of Moses 321 Steuen blasphemed not the Temple and holy place nor the outwarde seruise 345
declareth the office of Christ calling him a Prophete Howbeit Moyses was not ignorant that Christ should be both a King and the Redeemer of mankinde and denyeth it not in this place but maketh mention of his office which for his purpose and matter in hand was chiefly to be required Prophetes whether they shewe of things to come or else by the worde of God admonish men of things present are the interpreters and openers of Gods will. But bicause Christ shoulde be a Priest in the Church of God for euer he must not abstayne from teaching which is the chiefe poynt required in a Priest as maye be seene Malachie 2. Wherfore also in another place he is described in the person of a Prophete or preacher as in Esay 61. Which place he himselfe expoundeth of himselfe in the sinagoge at Nazareth And he is not declared to be such an one in the olde Testament only but God hath set him forth also being here on earth by a very solemne and open authorisement to be the vniuersall and vndoubted teacher of all the worlde Whereas vpon mount Thabor before most credible witnesses both of the deade and of the liuing that is to saye before Moyses and Elias Peter Iames and Iohn he pronounced that notable saying This is my beloued sonne in whome I am well pleased heare him And Christ himselfe followed the office of teaching with great studie and diligence and openly confesseth that he was sent for that cause Therefore it is not without a cause that Moyses and Peter calleth him a Prophet And we are taught by this place that it is not sufficient if we confesse Christ to be our sauiour and Redeemer vnlesse we acknowledge him to be a teacher sent of God and doe that dutie to him that schollers owe to a faythfull and trustie schoolemaister Thou shalt moreouer consider howe we ought to reuerence the ministerie whereby the Gospell is preached For whereby can it more singularly be commended than by the example of the sonne of God who both himselfe was a minister on the earth and appoynted the ministerie to be alwaye in his Church wherevnto Paule hauing a respect sayth that wee be messengers in the roume of Christ and preache vnto the worlde the worde of attonement Which woulde God both the hearers and ministers woulde alwaye remember least the one sort thinke to contemptuously of the ministerie and the other through their naughtynesse make it to be laughed at Thirdly is declared what maner a Prophete Christ should be to saye like vnto Moyses Which is not so to be taken as though we shoulde acknowledge in Christ nothing of more excellencie than in Moyses whereas Moyses was but a meere man and a sinner and Christ was both God and man the author of our saluation But this similitude or comparison must be referred to the office of a Prophete and figure of Christ which Moyses bare wherein many things both pleasant and profitable come to be considered First Paule testifieth of Moyses that he had rather to suffer sorrowe and affliction with the people of God than to be taken for Pharao his Nephewe and enioye the treasures and delightes of Egypt The same affection we see in Christ who being in the shape of God humbled and abased himselfe and taking on him the shape of a seruaunt chose rather to be afflicted with vs and to die for vs than to see vs any longer in misery Furthermore as Moyses was of his brethren moste vnworthilye refused so when Christ came amongst his owne his owne receyued him not and before Pylate they denyed him saying wee haue no king but Caesar. Yea and nowe a dayes also he is most vnworthily reiected of manye to whome he offreth himselfe and in himselfe eternall life and saluation through the Gospell Thirdly as Moyses deliuered the people of God from the cruell tyrannie of Pharao brought them out of Egypt and drowned them in the surges of the read sea so the sonne of God hath deliuered mankinde from the power of the deuill and brusting the bondes of sinne and death hath slayne Satan the spirituall Pharao with all his preparation engines and armor through the merite of his bloude Fourthly as Moyses lyke a faithfull shepehearde ledde the people of Israell safely through the vnknowne wayes of the wildernesse so Iesus Christ is that faythfull shepeherde that goeth before his sheepe and leadeth vs safelye through the deserte of this worlde being full of all kinde of daungers by the light of his worde and guiding of his spirite Fifthly as Moyses gaue Manna to the people being an hungred and gat springes of water out of the rocke for them being a a thirst so Iesus Christ feedeth our soules vnto life euerlasting by the merite of his flesh hath opened in his side a most plentifull fountaine of saluation by the which only al thirsty drouthes of the soule are quenched See Iohn 6.4.7.19 Sixthly as Moyses was the interpretor of Gods worde to the people when they were not able to abide the maiestie of God speaking to them so where none of vs hath seene God nor can see him as long as we be clothed with this mortall fleshe the sonne of God which is in the bosome of his father hath declared vnto vs whatsoeuer behooueth vs to knowe of God and prooueth by that argument that he taketh vs for his friendes bicause he hath hid none of these things from vs which he heard of his father Seuenthly as all the weyghtie causes which coulde not be discussed by the ordinarie Iudges vsed to be referred and brought vnto Moyses and he receyuing sentence from the mouth of the Lorde declared it and that was taken for vndoubted and ought not to be countermaunded as may be seene Exod. 18. and .33 Leuit. 24. Numer 15. c. so whatsoeeuer things eyther in the mysteries of faith and kingdome of heauen or in the conuersation of our whole lyfe passe the capacitie of our reason it behooueth they be referred to Christ onely and we must stand to his sentence so that we must subdue all our vnderstanding to the obedience of fayth which Paule testifieth is the end and scope of the Gospell Eightly as Moyses alwaye made intercession so God for the people as oft as they sinned and did it so faythfullye that for their sakes he desired to be wyped out of the booke of God So Christ when the sentence of damnation hoong ouer all our heades made intreatie for vs and woulde become accursed for vs to deliuer vs from the curse The same also being made a mediatour betweene God and man maketh alwayes intercession for vs to the father And as manye as feele they haue deserued Gods wrathe through their sinnes must vse him for their aduocate and spokesman vnto god Many other things might be alleaged in the which it is manifest Christ was like vnto Moyses or rather an absolute and perfite accomplisher of
most high and vnder the shadowe of the almightie although a thousande fall beside him and tenne thousande on his right hande Luke in this present hystorie giueth vs an euident example hereof where he declareth what they did with the Apostles in the Counsell wherein we shall heare they were whipped and so escaped the handes of their enimies Yet before the Euangelist commeth therevnto first hee describeth howe the Priestes accused the Apostles and howe they aunswered and defended themselues Hereof at this present we purpose to saye so much as the Lord shall giue vs grace and leysure for The Apostles are accused by the high Priest who also is the chiefe Iudge in this controuersie Neyther doth he so accuse them as though it were a matter doubtfull wherein they had offended but his intent is with great exaggeration of wordes to fraye them and almost to ouerwhelme them as persons conuicted of heynous offences For he sayth Did not we straightly commaunde you that you shoulde not teach in this name And beholde you haue filled Ierusalem with your doctrine and intende to bring this mannes bloude vpon vs. By which wordes if they be well marked we shall perceyue the Apostles are accused not of one but of diuers most weightie offences For first they accuse them of contumacie and disobedience bicause they continued preaching agaynst the manifest Edict and decree of the sacred Counsell And this was no small offence bicause the authoritie of the high Priest was of great account euen by Gods appoyntment and it was death to resist him Furthermore they might be called transgressors and breakers of Goddes constitution in that neyther being called nor annoynted they tooke vppon them so boldlye the Priestes authoritie and to teache as we reade Corah with those of his conspiracie did And that the Bishops had a speciall care that none shoulde thrust themselues into the roume of teachers except they had taken their orders of them after the accustomed maner appeareth by this that they oftentimes demaunded of Iohn the Baptist and of Christ who gaue them authoritie to teach as they did But the seconde crime is more grieuous where they saye they had filled all Ierusalem with their doctrine For this is as if a man would saye It is an heinous offence that you haue thus continued teaching against the Counsels decree But in that you haue spreade abrode yours that is to say a new and false doctrine this is by no meanes to be suffered forasmuch as God in the beginning appoynted them to dye that were authours of anye false doctrine To these they adde yet a third offence more heynous grieuous than the rest where they saye you meane to bring this mannes bloude on vs. For by these wordes they charge them with sedition as though therfore they preached to the people that Iesus Christ was vniustly put to death bicause they woulde incense and mooue the mindes of the people agaynst them as open tyrauntes But it is a marueylous matter that they nowe so much abhorre to be charged with Christes death seeing before Pylate they tooke vppon them with solemne protestation all the fault thereof For when they perceyued Pylate somewhat slacke to pronounce sentence of death agaynst him bicause it stoode not with his conscience they cryed His bloude be vpon vs and vpon our children And nowe as though they had forgotten all this they thinke they are much wronged to be counted the authors of such an offence This is the perpetuall guyse of the vngodly that although they glory in their wickednesse as the holye Psalmist sayth and seeke prayse of their mischieuous actes yet will they not haue them reprooued and accused by the worde of God. But chiefely we haue here to consider the tyrannie and insolencie of false and wicked Bishops which when they haue gotten the supremacie in the Church vnder the colour of Gods ordinance dare exact and require what pleaseth them and will haue men obey their commaundementes without further adoe Hereof came it to passe that they thought the Apostles had so grieuously offended bicause they continued teaching contrary to their commaundement And would to God this tyranny had reigned but in the daies passed only and did not in these days also beare to great a swinge For since the Bishops of Rome haue persuaded the people that they be the lawfull successors of the Apostles and that it is sayd vnto them he that heareth me heareth you I will giue you the keyes of the kingdome of heauen c. We see howe they are gone so farre that they haue not onelye chaunged lawes and times as Daniel prophecied long sithence Chap. vij but also they saye they are not to be reprehended though they shoulde by heapes tumble mennes soules into hell See the .xl. Distinction Chapter If the Pope O shamelesnesse O blindnesse And yet euen in these dayes when they see their iuggling and craft disclosed by the light of the Gospell they dare require obedience of vs and striue most egarly for them where they ought with all diligence to defende both their owne libertie and theirs which are committed to their charge of which libertie Christ is the author Let vs also here marke what crimes the Ministers are commonlye charged with For the worlde holdes his owne and striueth against the truth at this daye euen with the same weapons and sleightes that it vsed at the beginning Disobedience and contumacie was alwayes layde to the charge of Gods Ministers and that they woulde be Lordes and Rulers and obeye neyther Princes proclamations nor Counsels decrees They were also called deceyuers and beginners of sedition as men delighting in tumultes and vprores There are many examples hereof in Moses and the Prophetes Achab calleth Elias the disturber and troubler of the people of Israel and sayth he is his enimie He sayth also he hateth Micheas bicause he prophecieth nothing but aduersities and troubles towardes him Amos is accused to Ieroboam for that the Citie and whole Countrie coulde not awaye with his sermons They laye to Ieremies charge that he feareth the mindes of the souldiers with his sermons whose strength serued for the defence of the Countrie and they openly saye he was the cause of all the aduersitie trouble that they suffred What things the enimies of Christ layde to his charge are more manifest than neede greatly to be rehearsed It is no marueyle therefore if the Apostles be charged with the lyke and as many as in these dayes followe their steppes Let no man therefore to rashly beleeue those which lay such faults to the Ministers charge but let him search the truth that he be not deceiued through to rash iudgement In the meane season let vs acknowledge the naughtynesse of the worlde and the ingratitude of the people who being blinded take them for their enimies by whose ministerie the benefite of saluation is offred them But let vs
First let vs here consyder howe when the tyme of promise drew nigh God raysed vp such a king as oppressed his people with tyranny and so intreated them that scarce they had any more hope to be deliuered Thys is Gods vsage of olde to mixe aduersitie and prosperitie togyther and then to suffer Tyrannes most to rage when their destruction draweth nighest By thys meane he vseth to trye the fayth of his people and is verie carefull that they by carelesnesse abuse not their liberty There are euerywhere examples hereof in Dauid Ezechiel and infinite others Hereto belongeth that that came to passe after the people returned from Babilon about the restoring againe of the church when neyther the authoritie of Cyrus could represse the attemptes of their enimies and Cambyses his sonne following encouraged the enimies of the church by his supportacion insomuch that they that wrought vpon the walles of the Citie were fayne to worke with one hande and fight with an other It is for our profite diligently to consyder these things that we be not to bolde in prosperitie least we be entangled in securitie but rather that we consyder howe we must tryumphe vnder the crosse and that we therefore must prepare our selues vnto the same howsoeuer all things seeme to laugh vpon vs. Next we haue to consyder that he sayth a king arose which knew not Ioseph And if we searche the Chronicles we shall finde it to be scarce fiftie yeares betwene the death of Ioseph and the raigne of this tyranne For Ioseph at thirtie yeares of age was made ruler of Egypt Then followed the seauen yeres of plentie and in the seconde yeare of the dearth he sent for his father Iacob to come vnto him Wherefore if we allowe them anye time to prepare for their iourney and to iourney in we shall finde that Israell came into Egypt not long after Ioseph was fortie yeres of age Ioseph lyued yet after this three score and tenne yeares for Moses sayth he dyed when he was an hundred and ten yeares olde Now the Israelites were in Egypt two hundred and ten yeares from which if we take the three score and ten yeres of Ioseph and the foure score yeares that Moses liued before he brought out the people there shall but three score yeares onely remaine betweene the death of Ioseph and the byrth of Moses from which yet must be taken ten yeares at the least that Amram liued in matrimonie in the tyme of persecution before Moses his sonne was borne For it is playne that Aaron was borne three yeares before Moses And when Moses was founde by the ryuer side his sister Marie was of that age that she was able to talke with Pharaos daughter and to giue hir counsell howe to saue and bring vp the childe The consideration of these things teache vs howe little remembraunce princes of this worlde haue of good turnes that men doe vnto them seing the kings following within so little a space are ignoraunt of Ioseph through whose counsell Egypt was preserued and the kings power so greatly increased For being drunken with prosperitie and good successe they easily waxe prowde and thinke it an heynous matter to acknowledge themselues debters to any man Therefore Dauid both truely and wisely sayth Put not your trust in Princes nor in anye childe of man for there is no helpe in them Agayne It is better to trust in the Lorde than to put any confydence in Princes We are also taught howe hurtfull a thing it is to forget or to be ignorant in the auncient actes lawes and priuiledges For this place plainely testifieth that this thing was the cause of most cruell tyrannie and at length of most horrible destruction Therfore notable is the custome of the Persians and Medians whose kings as Hystoriographers saye are contynually occupied in the reading of the Chronicles For howe much profite ensueth thereof the onely hystorie of Mardocheus aboundantly declareth Thirdlye let vs consider the craftes that tyrauntes vse in oppressing their subiectes For Pharao seemeth not to vse his absolute power but craftily circumuenteth the people of Israel and so vseth the matter that he seemeth to haue great regarde both of publike tranquillitie and equitie and yet in deede he cruelly persecuteth a people spoyled of their auncient libertie For vndoubtedly he complayned that it was not reason and right that a straunge Nation shoulde be free and haue more libertie than the Egyptians Furthermore he sheweth that it was a daungerous matter and to be feared least they should ioyne with some forreyne Nation and aspyre to the kingdome of Egypt But if we consider the falling out of the matter the ende was altogither couetousnesse which taught the Egyptians howe to waxe rich by oppressing and abusing the labor of others Hereof followed a crueltie passing all other which the very infantes new borne coulde not escape So lawfull thinke they it is for them to doe all things which once haue violated and broken all lawe and right and haue tasted any priuate aduantage or profite thereby Let vs marke these crafts that we may learne the easilier to beware of thē Yet let vs not be discouraged forasmuch as it commeth to passe many times that tyraunts enterprises set forth the power glory of God who can most easily ouerturne the deuises of people as the godly prophet teacheth and as appeereth came to passe in this place Nowe Steuen goyng forth with his narration bringeth forth Moyses in whome the Iewes as in their Captaine deliuerer and lawe maker chiefely gloried And he prooueth that he was preserued and aduaunced to so high a dignitie through the singuler goodnesse of God and had nothyng wherein to reioyce Wherevpon it is easie for euery man to conclude that they which were deliuered by his ministerie and receyued the lawe of him were much more bounde to the goodnesse of god There are three reasons whereby he prooueth that that we haue sayde First arguing of the time he sayth he was borne when the tyranne most raged and when he coulde by none other meanes be saued than by the secret working and goodnesse of god He addeth another poynt that euen when he was newe borne there appeared manifest tokens of Goddes fauour which surelye can be ascribed to no deserte of Moyses In the meane season we must note howe he was then borne to be their deliuerer when there was almost no hope of deliuerie and when himselfe was lyke to bee in daunger before he coulde declare anye token of his valiauntnesse in deliuering of them So God vseth to succour his people when all hope is past and as Esaye sayeth that he maye doe his worke his straunge worke and to forget it as it were that he may execute it afterwarde with the more glorie For it is Gods proper worke to saue men which he then doth when all hope and helpe seemeth to them quite past The lyke thing fell out in Christes
day examples But forasmuch as Christ once prophecyed that these thinges shoulde come vnto vs it is our partes not to be offended thereat but with constant fayth and pacience to hye vs vnto the marke appointed vs that we may obtayne the rewarde promised to vs in Iesus Christ to whome be prayse honor power and glory for euer Amen The Cxj. Homelie AT midnight Paule and Sylas prayed and lawded god And the prisoners hearde them And sodeinly there was a great earthquake so that the foundation of the prison was shaken and immediately all the dores opened euery mans bandes were loosed When the keeper of the prison waked out of his sleepe and saw the prison dores open he drue out his sword would haue killed hymselfe supposing that the prisoners had bene fledde But Paule cryed with a lowde voyce saying Do thy selfe no harme for we are all here Then he called for a light and sprang in and came trembling and fell downe at the feete of Paule and Sylas and brought them out and sayde Sirs what must I doe to be saued And they sayde beleeue on the Lorde Iesus and thou shalt be saued and thy housholde And they preached vnto him the worde of the Lorde and to all that were in his house AS the holy scripture euerywhere doth teach the godly that they must suffer persecutions in this worlde so likewise it promiseth them Goddes abundant helpe and succour and there want not examples whereby God euen from the verye beginning of the worlde hath declared the truth of his promises such as are the examples conteyned in this booke For before this by his Aungell he brought all the Apostles out of the prison who as we hearde before had taught in the Temple And Peter being deliuered out of prison defeated the cruell deuise of Herode and of all the people gaping for his death It is very notable also that your charitie euen nowe hearde recited For here the faythfull Apostles of Christ Paule and Silas are not onely deliuered out of prison but also the keeper of the prison a barbarous and cruell person is deliuered out of the bandes of impietie and being illuminated with the true knowledge of saluation is conuerted vnto Christ. And bicause this hystorie maye many wayes serue both for our instruction and consolation it shall be very profytable to examine all the circumstances thereof Let vs see therefore what God and the Apostles doe in this case which thing being considered then we will also intreate of the Iaylers conuersion We haue hearde howe Paule and Silas were verye euill intreated and beaten with roddes and at length put in the stockes Wherefore some might thinke they shoulde like puling women bewayle their mishappe and euery houre complayne of Gods iustice But Luke reporteth they were farre otherwise occupied For he wryteth that at midnight they made their prayers vnto God and magnifyed him and that not in any soft and secrete wyse but so lowde that the prisoners in the farther prison might easilye heare them This was an argument both of a constaunt fayth and merye conscience which can be found in none other kinde of men but in the faithfull onely in the time of aduersitie For this thing Paule attributeth to them as peculiar that in tribulations they glory and reioyce Luke declareth the cause of this ioy in the .v. chapter where he writeth how the Apostles were beaten with roddes in the Counsell and went out praysing God and reioycing that they were iudged worthy to suffer for the name of christ For they had a regarde to the promise of Christ who promiseth them the fellowship of the kingdome of heauen which haue abidden wyth him in his temptations Wherevpon they gather with Paule that they shall be partakers of the glory of Christ and lyue with Christ for euer which in this world are made like vnto him by bearing the crosse It is very worthy to be considered that we heare the Apostles so feruent and earnest in prayer who being illuminated with the holy ghost and with true fayth knowe that all thinges are ruled and gouerned by the prouidence of god By this example are those fyne and ouercurious wittes confuted which say there is no neede of prayers bicause God of himselfe knoweth all our necessities and by his prouidence all things are administred whose deuyse cannot be reuoked or interrupted by any maner of prayers In deede we declare not our case vnto God as one that is ignoraunt but by carefull and faythfull remembring him we testifye our fayth The holy men and Saintes also know that this is Gods euerlasting decree that as manye as are in distresse and conuert vnto him and call for his helpe and succour those he heareth For it is the commaundement of God Call vpon me in the time of thy trouble and I will deliuer thee c. Agayne Turne vnto me and I will turne vnto you c. The Apostles therefore praye in their afflictions and according to their ensample all the godly in their aduersitie ought to seeke helpe and deliuerye at God onely and in none else We are taught moreouer that we ought not onely in aduersitie to seeke our deliuerie but also to giue God thankes and magnify his holy name when we are afflicted For verily it is an argument of his fatherly affection towards vs when he correcteth the wantonnesse of our fleshe with the rod of the crosse or tribulation And in nothing is the force of Gods comfort more effectually seene than when we are exercised in diuers temptations according to that saying of the Prophete In the multitude of the sorrowes that I had in my heart thy comfortes haue refreshed my soule And Paule sayth As the afflictions of Christ abounde in vs so through Christ aboundeth our consolation Wherevnto it seemeth Peter also had a respect when wryting vnto the brethren dispersed among diuers Nations he beginneth with the prayse of God and commendation of hys grace These thinges ought we to remember when we are tempted with impaciencie of the fleshe that we be not ouercome thereof and mutter agaynst God which sinne of all other chiefely prouoketh the wrath of God as the examples of the children of Israel murmuring in the wildernesse abundantly declare Nowe let vs come to the seconde poynt of this place where it is shewed what God did Sodeinly sayth Luke there was a great earthquake so that the foundation of the prison was shaken and immediately all the dores opened and euery mans bandes were loosed And no man neede doubt but that this was the only worke of God and of none other bicause the Scripture declareth there is none other that can doe these thinges In this place is set forth the force and effect of faythfull prayer For as the wise man sayth it pierceth the Cloudes and ascendeth vp into the sight of God which neglecteth not the same Hereof commeth it to passe that by prayer those
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
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
they fell out For as the Euangelistes write when Iudas sawe Christ deliuered vnto Pylate being stricken with repentaunce of his wicked fact he returneth to the Priests confesseth his offence and rendreth back the money which was the rewarde of his wicked treason But being mocked of them disdainefullye and reiected he hurleth the money downe in the temple and getting him from thence throtleth himselfe with an halter The Priestes bicause they coulde neyther with honestye let the money lye scattered in the Church nor durst put it among the treasure of the Church knowing it to be the pryce of bloude they buye with it a Potters fielde to burye straungers in hereby meaning cleane to wype out the wickednesse whereof they were not long before autors Howbeit by this meanes they purchase to themselues the perpetuall shame of so wicked an acte whyle by Gods prouidence it commeth to passe that the fielde called after the name of the money that was the pryce of bloud beareth perpetuall witnesse of their wicked offence This fielde Peter sayth Iudas himselfe tooke possession of both bicause it was bought with his money and for that the greatest part of so slaunderous a memory belonged vnto Iudas Furthermore in these things let vs marke first in Iudas the sorrowes of a boyling conscience which is playne were most cruell and more intollerable than the paynes of hell bicause they were able not only to make him set naught by his money but also being otherwise a most couetous caytife made him hate the same and brought him to the confession of his fault which Christ at his supper aduertised him of in vaine and made him weary of this present life Adde herevnto his horrible kind of death He knitteth the halter about his owne necke he is his owne hangman and dispatcheth himselfe out of life And for a more aggrauation of his cruell death he brast a sunder in the middest and all his intralles gushed out For he well deserued to haue his intralles poured forth which feared not to sell Christ the onely Autor of true lyfe for filthye lucre And yet the rigor of Gods iudgement here ended not but the remembrance of so heynous an offence endureth for euer So it commeth to passe that the vnhappy childe of perdicion neyther enioyeth his lyfe long nor yet the money which he helde dearer than his lyfe Let them set the eyes of their minde vpon this glasse whosoeuer vse for filthy lucre sake and for priuate gaine to betraye Christ to denye the truth and shamefullye to mocke the Church of christ Let whosoeuer lyueth by bloude well weye these things and such as thinke it a most worthye commendation to bee enriched by wages for their warring and testifie their welth by gorgeous building by trimming their sarmes by costly housholde stuffe by braue apparell and sumptuousnesse in all their doings For what doe these else but openly bewraye themselues to be bloudthirsty and leaue after them the monuments of a lyfe led in cruelty But whereas some poyntes pertaining to this matter remaine to be spoken in the things that followe Let the vnhappye ende of Iudas warne vs to mortifie slaughter our sinnes with the syncere feare of God that we may imbrace Iesus Christ with sure fayth to whome be blessing honour power and glory for euer Amen The eyght Homelie FOR it is written in the booke of Psalmes His habitation be voyde no man be dwelling therein And his Byshopricke let another take Wherfore of these men which haue companied with vs all the time that the Lord Iesus had all his conuersation among vs beginning at the baptisme of Iohn vnto that same day that he was taken vp from vs must one be ordayned to be a witnesse with vs of his resurrection BIcause our Lorde and Sauiour Iesus Christ woulde haue his Apostles witnesses of our redemptiō which he hath purchased vnto vs by his merite it shal not be superfluous to consider the more diligently the things that are sayde of their calling ordering For except we well knowe these things their authoritie shall be of no such weyght with vs as it ought to be Which thing is the chiefe cause that their vocation whom Iesus Christ chose while he was here on earth is written with such diligence by the Apostles that no man can doubt but they were ordayned by god But bicause the authoritie of Matthie shoulde not seeme the lesse which after Christes ascention succeeded in the place of Iudas was numbred with the Colledge of the Apostles Luke therfore so describeth his election that it may appeare he was no lesse appoynted to the administration of this office by Christ than the other Apostles For he neither ran of his owne head nor Peter which propounded this matter to the congregation to be consulted of doth any thing of his priuate authoritie but falling to prayer with the residue of the Church leaueth al the matter to the ordering of God as in the next Homely shal be declared By which example wee learne that Ministers must wayte till they be lawfully called neyther that anye man must be permitted eyther to thrust himselfe or any other into the Ministery ouer hastily and vnaduisedly For in the Prophete they are grieuously reprehended which runne of their owne heade not being lawfully called of the Lorde And Paule sayth How shall they preach except they be sent Yet Paule was not ignorant that there were many that preached not sent of the Lord whom in some place hee calleth false brethren ▪ which crept in being not lawfully ordayned but he affirmeth that such can not discharge their office duely yea Christ himselfe tooke not vppon him the office of teaching before he was solemnely declared by God the Father to be the teacher of all the worlde whereof the Autor of the Epistle to the Hebrewes maketh mention Which order if it be not obserued neyther can the people take them for Gods Ministers of whose calling they are vncertaine neyther can the Ministers vse themselues in their office with such credite and constancye as becommeth them For with what weapons shall they arme themselues against the threates of the world the attemptes of tyrants perils on euery side which knowing in their conscience how vniustlye they haue vsurped can conceyue in their mindes no hope of Gods ayde or assistaunce But let vs returne to Peter who in the beginning of his Oration as wee sayde yesterday taketh away the offence that might ryse of Iudas fall by referring or sending them to the decree of Gods prouidence which the holy ghost many yeres past gone reuealed to vs by Dauid And bicause he had made mention of the holy scripture now he bringeth forth certaine testimonies of the same And omitting the testimonies wherein Iudas transgression which before was sufficiently declared was prophecied he rehearseth onely those that are extant of his horrible punishment And he ioyneth two testimonies togither wherof the first
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
was the author of this myracle and to shew all the vse therof Yet first he preacheth the resurrection of Christ both for that the reason of our saluation purchased by Christ consisteth in it and also for that it commodiously doth away the offence or slaunder of the crosse You sayth he killed the authour of lyfe but God hath raysed him from death whereof wee are witnesses It was needefull that these things shoulde be ioyned to the premisses least anye man might thinke the wicked had ouer much power permitted them For these things teach that their crueltie and iniquitie coulde derogate nothing from Christ as who being raysed from death doth nowe liue and raigne in heauen Herof we may take a generall comfort For as the crueltie and tirannie of the Iewes could nothing hinder or let Christ so whosoeuer doth imitate the Iewes impietie and tirannie cannot hurt the members of christ In deede the Princes of the worlde ioyne togither and desire to ouerthrowe the kingdome of christ But the Lord from high laugheth at their deuises whose counsayle shall stande for euer Looke the Psalmes .ij. and .xxxiij. Let no man therefore be afrayde of men who though they rage neuer so much haue no power but on our goods and body which otherwise is mortall and shall perishe Yea neyther haue they power theron farther than God permitteth who hath all the heares of our heade numbred But the soule being out of all daunger and hazarde trusteth in Christ hir redeemer and shall neuer be deceyued of hir hope But let vs see how Peter setteth forth the order of the myracle His name through the faith of his name hath made this man whole whome you see and knowe It seemeth a darke kinde of speache except a man marke the order of the wordes And it deceyueth manye bicause they thinke nomen this worde name is put in the accusatiue case whereas all the order of construction plainly prooueth it to be the nominatiue Thus must it be set in order and construed The name of Iesus Christ hath strengthned and made whole this man whome ye see present and that through the beliefe which hee hath in the name of Christ. And for the more playne vnderstanding he addeth by waye of exposition The faith which is by him hath giuen to him this health in the presence of you all The sense of all togither is that Iesus Christ through his name that is by his vertue power and merite hath giuen helth and safetie to this lame man bicause he hath beleeued in him He repeateth the name of Christ and faith of Christ the oftner to the intent the glory of Christ might seeme the greater in setting forth whereof the Apostles thought they had neuer done ynough as appeareth euerye where in their writings and sermons These wordes surely are not lightlye to be passed ouer For where we sayde that in this lame man was set forth to vs a figure of all mankinde in the healing of him we may beholde all the order of our saluation Here therefore is declared who is the true author of our saluation then the meane whereby we receyue saluation and the ende wherevnto all these things serue and tende As concerning the author of saluation Peter alleageth the name of Iesus Christ whome a little before he called the author and Lorde of life That this worde name is taken for power rule or merite it is more euident than needeth with many wordes to be declared And where at first he excluded all power and holynesse of men from this businesse and nowe maketh mention of Christ onely by whose meane and power all this matter is brought to passe it easily appeareth that the origen and beginning of our saluation is to be referred to Christ only For by his merite we are deliuered from sinne and redeemed from death and the tirannie of the deuill And himselfe in the Prophete testifyeth there is none other redeemer but he only But we shall haue occasion to speake more hereof in the fourth Chapter where Peter testifieth there is none other name vnder heauen giuen vnto man by the which he may be saued c. Howbeit it is not ynoughe to knowe that all saluation is contayned in Christ vnlesse we vnderstande howe to attaine and take holde of the saluation in him But Peter sheweth that also where he sayeth this man was made sounde and whole by faith that is bicause of his fayth in the name of Iesus Christ. Againe The faith which is by him hath giuen to him this health Therefore we take holde of saluation by faith and beside fayth there is nothing in vs whereby to take holde of it bicause wee bee graffed in Christe none other waye than by fayth Hee that eateth my fleshe and drinketh my bloude dwelleth in mee and I in him For where he is departed from vs in bodye and dwelleth in vs by his Spirite and liueth and reygneth in vs by his Spirite it is onelye a worke of fayth whereby we apprehende him and the saluation in him For the which cause oftentimes fayth is sayd to saue and to iustifie So Christ sayth to the woman which was sicke of the bloudy fluxe Thy fayth hath made thee whole And he promiseth saluation to Marie Magdalen by the same wordes Christ onely in deede saueth and iustifyeth For in him is life and he is made vnto vs of God the father wisedome righteousnesse satisfaction sanctification and redemption But bicause faith grafteth vs in Christ and maketh vs partakers of the goodnesse that is in him therfore saluation and iustification is not without a cause attributed thereto Marke now the definition of faith which Peter compriseth in these wordes where he sayth The fayth of hys name and the fayth that is by him For by these wordes he declareth that he speaketh of such a faith as stayeth vpon Christ and which acknowledgeth and beleeueth Christ to be such an one as he is described in name to be The name of the sonne of God incarnate is Iesus Christ. He receyued the name of IESVS of the Aungell before he was borne but in his Circumcision he tooke it againe after the solemne vsage of the people of Iewes which signifyeth a sauiour or Redeemer as sayeth the Aungell Thou shalt call his name IESVS for he shall saue his people from their sinnes This worde Christ with the Latines is asmuch to saye as annoynted and signifyeth the maner of our saluation and redemption For Kings and Priests in the old time were annointed and for that cause were called Meschijm and Christi that is to saye annointed So it behooued the Sauiour that was promised shoulde be called bicause he is that true King whome God hath set ouer his holy hill of Sion and whose kingdome is stretched ouer all the world See the Psalmes ij lxxij Zach. 9. For he like a faithfull king hath deliuered his people from the tyrannye of the deuill he ruleth
Comptrollers espie any thing in these mennes conuersation Naye such as these sate highest among them Yet are the Apostles who hitherto had hurt no man but profited a great many cyted examined and commaunded to prison So in these dayes where men burne in hatred of the truth all men may freely be naught But to preache Christ and to call mennes mindes through his doctrine from superstition and ydolatrie that is an heynous matter I warrant you This is the olde corruption of the worlde which neuer is afrayde of punishment for sinne but abhorreth and hateth them most which endeuour to bring them to God. After Peter had reprehended their vniust proceeding he answereth their question more apparantly and testifyeth that Iesus Christ is the only author of the myracle Be it knowne sayth he to you all and to all the people of Israel that by the name of Iesus Christ of Nazareth whome you crucified whome God raysed agayne from death euen by him doth this man stande here present before you whole He repeateth the same here againe that he sayde in the Church For he so ascribeth to Christ only the glorye of the myracle that therewith also he casteth in their teeth their wickednesse committed against the sonne of god He maketh mention also of Christes resurrection to shewe them that they stroue against him in vaine seeing he whome they thought to haue made out of the waye had ouercomme death and nowe liued in glory Peters example is to be well marked for thereby we are taught howe to deale with the professed enimies of the truth He giueth them such honor as God doth vouchsafe to giue vnto Iudges as euen nowe was declared Yet he abstaineth from all kinde of vile flatterie yea rather he freely and frankly vttereth those thinges which make for the setting forth of Christes truth and glorie For both he telleth them of their wicked deede and sheweth them that he whome they persecuted liueth and reigneth This waye must we also take least eyther we suffer our tongue to runne at ryot or else for cowardly feare or fauour dissemble the truth For as it is not meete we should followe the children of this worlde in euill speaking so the enimies of the truth are not worthy to haue their tyrannie and wickednesse spared We haue other examples of this kinde both in the Prophetes and in the Apostles But it shall be best to followe the prompting of the holy spirite which neuer fayleth them that are zealous towarde Christ. Howbeit where the Apostles were chiefely appointed to preach Christ vnto the worlde here Peter also forgetteth not his dutie but taking occasion of the premisses teacheth in fewe wordes that all our saluation is conteyned in Christ alone But this seemed a great stumbling blocke bicause Iesus Christ was condemned by them which had power in the Church by Gods appoyntment to teache and administer euery thing Therfore he first remooueth this blocke out of the waye alleaging the wordes of Dauid out of the Cxviij Psalme which wordes Christ also vsed as we reade in the Gospell For Dauid who was a figure of Christ speaking of himselfe sayth The same stone which the builders refused is become the heade stone in the corner Which wordes Peter expressely expounding of Christ and the Priestes of the Iewes sayth This is the stone which was cast away of you builders which is become the chiefe of the corner The sense of the wordes is this I knowe that both you and also other marueyle greatly why we ascribe so great prayse and glory vnto Christ and say that he liueth and raigneth and is risen againe from death whom you by shamefull death would haue made out of the waye But this ought to offende no man Nay rather ye maye learne that he is the same Iesus whome the Prophetes long before sayde shoulde come haue you forgotten that saying of Dauid which teacheth vs that so God had appointed that the Messias shoulde be reiected of them which ought to haue builded vp Gods Church and to bring all men vnto him you your selues are those builders For vnto you was committed the office of teaching and the whole ordring of religion You haue reiected Iesus and would giue him no place in the Church of god Him hath God raised from death and made him the head of the corner that is a Lord and a sauiour and the ruler of his Churche And hath so inclosed in him only all saluation that without him the same is no where else to be founde For among men vnder heauen there is none other name giuen wherein we can be saued Peter therefore so preacheth Iesus to be a sauiour that he therewith denieth all hope of saluation to them which disdaine to embrace him Here are three things to be considered the consideration whereof is no lesse profitable than necessary The first is howe the holy ghost foresheweth that Christ should be refused of those which by Goddes appoyntment were the chiefe among the people This reprooueth the wicked pride of the Bishops of Rome which say they cannot erre For although it were manifest they were appointed of God yet that they cannot erre shoulde neuer be graunted them seeing they which were ordeyned by God haue so often erred But while they saye they cannot erre they bewray their follie whereas now their errors are open not onely to Barbours and bleare eyed as is in the Prouerbe but also to boyes and children Clement the seauenth being Pope confessed this grosse ignorance or rather impudent lust of theirs to lye For where at his table two Monks as their maner is were disputing whether the Pope could erre or no after many words to fro they agreed he might erre as he was a man but as he was Pope Christes vicar on earth he could by no means erre Clement offended with this most impudent more than slauelike flatterie sayd to the Monke with angrie moode nay I confesse that euen as I am Pope I both may and often doe erre For whyle I bestowe benefices and other ecclesiasticall dignities as I suppose vpon good godly persons I find at length they be very knaues worthy of no honor Let them listen to this oracle of their Caiphas which now a dayes haue the Popes in such admiration that they thinke it an heinous matter to swarue one nailes bredth from their decrees Furthermore this place teacheth vs not to be offended when we see Christ reiected of the states of the world of those which some men take for the pillers henges heads of the church This is the auncient guise of the world which vseth to preferre darcknesse before light which thing Esaias complaineth of when in declaring of the mysteries of Christ he saith there were but few that would beleeue him truly acknowledge the power of the Lorde And Christ testifieth that these mysteries are reuealed to little ones hidden from the wise of this world Yea
bicause Christ greatly hindered and empayred their gayne and honor But Gods spirite bloweth where it pleaseth neyther must we dispayre of any mans health bycause of his profession and trade of lyfe Further where he was a Cypriote he so looued the faythfull of Ierusalem that on them onely he woulde bestowe or shew thys liberalitie For he vnderstoode without doubt that in Christ all difference of nations was abolished as otherwheres the Scripture teacheth And his so great liberalitie wanted not a singuler commoditie For his vertue is enrolled in perpetuall memorie and the Apostles thought good to call hym Barnabas that is to saye the sonne of consolation For he deserued to haue so singuler a name which by his liberalitie gaue so singuler comfort to so many In the meane season we be taught what names they deserue which defraude the poore of Christ by raping and reauing the Church goodes and as much as in them is let and hinder the religion and doctrine of christ These be in verie deede the children of disturbance and perdition whose iudgement steepeth not as the example of Ananias following will teache vs Let vs marke the exercises of the primitiue Church and gyue our selues to the lyke in thys most troublesome worlde where Sathan euerywhere raiseth vp persecutours against the doctrine of truth Let the preachers be armed with a bold liberty of teaching the word and let them remember they are the seruants of God whome no authoritie of man ought to mooue Let them which professe the name of Christ be at vnitie togither in christ Let them labour to shewe their vnitie and concorde by workes of liberalitie and specially by helping of the poore These be the markes of Christians and these be the strongest weapons and defences of Christians For by these they be knowne to be the Disciples of Iesus Christ who is able easily to defende them against all the assaultes of the worlde and shall at length delyuer them from all perill and daunger and bring them to his celestiall kingdome to him be prayse honour power and glorye for euer Amen The fift chapiter vpon the Actes of the Apostles The .xxxij. Homelie A Certaine man named Ananias with Sapphiâ—a his wife solde a possession and kept awaye part of the price his wife also being of counsell and brought a certayne part and layde it downe at the Apostles feete But Peter sayde Ananias how is it that Sathan hath filled thine hart that thou shouldest lye vnto the holy ghost and keepe awaye part of the price of the lande Pertayned it not to thee onely and after it was solde was it not in thine owne power why hast thou conceyued this thing in thine hart Thou hast not lyed vnto men but vnto god When Ananias hearde these wordes hee fell downe and gaue vp the ghost And great feare came on all them that heard these things And the yong men rose vp and put him apart and caried him out and buried him THe Euangelist Luke hath declared what exercises and studies the primitiue Church was giuen vnto in the most perillous time of persecution We haue there seene all things belonging to a perfite and most absolute forme and order of a Churche For the Apostles taught the worde of God boldly and trulye The people as meete was receyued the same as their vnanimitie concorde and earnest loue abundantly declared But the holy ghost was not ignoraunt that there would be alwayes phrenetike and troublesome men which herof would take occasion rashly to condemne all Churches wherein all things were not answereable to the perfection of the primitiue Church Wherfore he would haue the historie of Ananias and Sapphira to folow which teacheth vs that Satan had in this holy society his bondmen whose dissimulation at last burst forth and appeared Wherefore nothing is in all poynts sounde and perfite And they are not to be regarded which condemne whole congregations bicause of a few of dissembling merchauntes or voluptuous liuers that are founde in the same considering we reade of Iudas among the Disciples of Christ and that he testifieth that as well badde as good be drawen by preaching of the Gospell Before we beginne the historie we must marke that as Iudas tooke occasion of his sinne by the goodes of the Church so Ananias stumbling at the same stone begunne the first disturbance in the Church The holy ghost thought good to admonishe vs by these examples that the managing of ecclesiasticall goods is a perillous matter â–ª and that they manifestly put their saluation in hazarde that offende therein Therefore whosoeuer glorye in the name of Christ and his Gospell let them diligently take heede to themselues But if they would weigh this one thing they woulde neuer lyke hungrye Cormoraunts runne so greedily to the administring of them The historie hath in it two partes The first declareth what became of Ananias and next what of Sapphira his wife But for the better vnderstanding of the first part we will first consider Ananias facte then Peters iudgement touching the same last of all the punishment which God layde vpon him Ananias deede is tolde with great simplicitie least we shoulde thinke the Apostles leaned any thing to their affections A certain man named Ananias with Sapphira his wife solde a possession and kept awaye part of the price his wife also being of counsell and brought a certaine part and layde it downe at the Apostles feete Here is principally to be enquired what that fault was which the Lorde a little while after punished with sodeine death For after the iudgement of the fleshe here is no fault made but we may thinke Ananias rather worthie of prayse and rewarde For to sell his lande it was no fault bicause it was lawfull for him so to doe both by Gods law and mans And of any craft or collusion vsed in the bargaine and sale here is no mention Neyther hath the Lorde forbidden vs to reserue part of our owne goodes for our necessities bicause Paule sayeth they be worse than Infidels which looke not to their owne families And he teacheth vs that wee must not so giue almes that our liberalitie be occasion to others of ease and to our selues of want and distresse Furthermore it seemeth he is verye beneficiall to the Church of Christ that giueth but the halfe the third or fourth part of his goodes to the vse thereof Also Christ testifyeth that he shall be rewarded that giueth but a cup of colde water to any of his Disciples in his name Therefore we must consider the minde of Ananias which we maye gather in the other part of the historie by the wordes of Sapphira and so we shall see wherein he offended to saye in hypocrisie and counterfeyting of fayth and loue wherwith he went about to deceyue as well God as the congregation For the ambicious man sawe what prayse and glorye Ioses the Leuite had gotten through his liberalitie Wherefore he being desirous also to
hath the authoritie of the sworde committed him of God And me thinketh there needeth no long disputation agaynst them which in matters of religion will haue the authoritie of the sworde altogyther to cease For though we graunt them that no man ought violently to be compelled to the fayth for that it is the gift of God yet is it the Magistrates duetie by the sworde to keepe vnder both blasphemers deceyuers and false teachers least for lacke of punishment they doe and speake agaynsâ— the glorie of God and publike tranquilitie See the â—aw Leuit. 24. Deut. 13. Neyther seemeth Peter in thys present place nor Paule afterwarde to haue sought any other thing than the defence of religion In primis let vs beare in minde the chiefe poynt of this hystorie and being frayde with the horrible example of Ananias let vs flye dissimulation let vs worship God in spirite and truth and cleaue to Iesus Christ with mindes burning in godly fayth to whome be prayse honour power and glory for euer Amen The .xxxiij. Homelie AND it came to passe that as it were about the space of three houres after his wyfe came in ignorant of that which was done And Peter sayd vnto hir Tell me Solde ye not the lande for so much And shee sayde yea for so much Then Peter saide vnto hir Why haue yee agreed togither to tempt the spirite of the Lorde Beholde the feete of them which haue buryed thy husbande are at the dore and shall carie thee out Then fell she downe streyte waye at his feete and yeelded vp the ghost And the yong men came in and founde hir deade and caryed hir out and buryed hir by hir husbande BYcause our Sauiour Iesus Christ was not ignoraunt that there would be alwayes false brethren and hypocrites in the Church which would be authors of great offences he would therefore in the beginning and springth of the Church haue some terrible example shewed agaynst them whereby we myght learne what such as they be shoulde looke for and trust to We haue seene the first part hereof in Ananias in whom the conditions of hypocrytes are trimly expressed These men are destitute of true fayth which thing is the fountaine beginning of all euill For hereof it commeth to passe that they wickedly mocke and despise as well God as his Church Herevnto maye we adde incurable obstinacie the accomplishment of all vice wherby it commeth to passe that a man may easilier conuert open synners than such as haue once purposed in theyr minde to deceyue the congregation by hypocrisie and dissimulation These things shall appeare the more plainely if we consyder the other part of thys storie which contayneth as dolorous and lamentable an ende of Sapphira which within three houres after not knowing of hir husbandes death came in vnto Peter and the faythfull which were with him as Luke reporteth For commonly it so commeth to passe that we knowe those things last which it behooued vs first to knowe bicause menne vse rather in our absence to disclose our faultes than to reprooue vs to our face Then also the affection of loue so worketh in the godly that they vnwyllingly bring tydings of anye thing which may giue occasion of griefe to their neighbours Which seemeth me to be the cause that Sapphira as yet knewe not of the death of hir husband But to the ende we may receyue the more vtilitie by consideration of thys hystorie first of all we will speake of the question wherewith Peter beginneth with hir and then of the ouer bolde confidence of Sapphira and last of all of the punishment wherewith God was reuenged on hir Peters demaunde was neyther light nor superfluous For thereby Sapphiras impietie did appeare the playner which otherwise might eyther haue seemed ignoraunt of hir husbandes craft or else to haue bene induced by hys authoritie so to haue dissembled Therefore Peter requireth of hir a reason of this their doing saying Tell me solde you the lande for so much Furthermore where the successe of the matter declareth that Peter did nothing of priuate affection but by the instinct of the holy ghost it behooueth vs here to marke the order that God vseth in punishing the wicked The incurable naughtinesse of Sapphira could not be hidden from him neyther coulde any man haue letted him to haue punished the same by and by But he woulde haue a time of repentaunce graunted hir and hir minde to be tryed and stirred vp by a straunge demaunde least he might seeme ouer hastie to anye man by his seueritie Such examples of Gods long sufferaunce are euerywhere extant For he is well ware of vsing any crueltie against the guiltie as Tyrannes doe but will haue them vnderstande by what offences they haue prouoked his wrath and punishment agaynst themselues Thus we read he did with our first parents and he gaue them that liued in the beginning of the worlde an hundred and twentie yeares space wherein to repent them and did also vouchsafe to sende them Noah the preacher of righteousnesse Likewise he would not destroy the Chanaanites and Amorrhites vntill he saw they filled the measure of iniquitie and were become alltogither incurable But what neede examples seeing we haue plentie both in the holy prophane hystories to let passe those things whereof wee see experience daylie both in others and in our selues Let vs rather apply these matters to our instruction and first of all let vs not abuse the long suffering of god For he prouoketh vs to repentaunce Let vs not therefore like reprobates procure vnto vs the wrath of God by contynuing in synne without repentaunce and waxe euery day woorse and woorse For God is slacke in punishing but this slacknesse as the heathen haue vsed to saye he recompenceth with weight and heauinesse of punishment Also let vs followe the goodnesse of God and not be to hastie in our iudgement although it appeare some haue deserued punishment For where God euery where desyreth the saluation rather than destruction of men what boldnesse is it I pray you to sâ—ryue to ouercome Gods iustice by our rigour and seueritie which thing they haue chiefely to consider which haue receiued power and authoritie from God to punishe other least through their seueritie and hastinesse of iudgement they bring the bodyes and soules of them in ieopardie whose saluation they shoulde principallye seeke But let vs harcken to Sapphira who boldly lyeth without all shame and feare of god And she doth not simply affirme the thing but vsing a signe of contestation confirmeth as it were by an oâ—h that which she knew to be false For where euery man had libertie to giue what seemed him good it was lyke hytherto that no man was required to giue account before the congregation what he receyued and layde forth Therefore Sapphira should haue thought that it was not without some mysterie that such a question was now mooued especially knowing in hir selfe that
seene these men turned out againe by Monkes and Bishops and that they haue founde no helpe or succour in those goodes which they had layde vp for that vse to defende the Church by force agaynst the open enimies of religion And better successe let them not looke for which commit lyke offence For if Ananias and Sapphira deserued sodeyne death who as Luke writeth tooke nothing from the Church but deceytfully put aside and withhelde part of their owne goods what deathes and mischiefes doe not they deserue â–ª which dare ryfle Churches by open force and publike authoritie Let vs in these things acknowledge the power of Iesus Christ who as he alwayes doth vouchsafe to be mercifull to his Church so will he not suffer hir to be beguiled but will worthily punish both hir professed enimies and persecutors and also all hypocrites and deceyuers that the synceritie of true religion may be preserued to him be prayse honor power glorye for euer Amen The .xxxiiij. Homelie AND great feare came on all the congregation and as many as hearde it By the handes of the Apostles were many signes and wonders shewed among the people And they were all togither with one accorde in Salomons porch Anâ— of other durst no man ioyne himselfe to them Neuerthelesse the people magnified them The number of them that beleeued in the Lord both of men and women grewe more and more in so much that they brought the sicke into the streetes and layde them on the beddes and couches â—hat at the least waye the shadowe of Peter when he came by might shadowe some of them There came also a multitude out of the Cities rounde about vnto Ierusalem bringing sicke folkes and them which were vexed with vncleane spirites And they were healed euery one WEe haue hearde the horrible example of Goddes iudgement whereby Ananias and his wife Sapphira were punished with sodeyne death both for that they falsly counterfeyted a fayth in Christ and al so went about to beguyle the Churche in the goodes that were giuen for the reliefe of the poore This example teacheth vs how great the seueritie of God is in punishing of hypocrytes who as he cannot be deceyued so can he not but be grieuouslye offended with them that go about to beguyle him We haue seene also what a feruent desire was in the primitiue Church to conserue and mainteyne discipline least eyther dissemblers or open malefactors shoulde creepe in and cause the fayth of Christ eyther to be defamed or suspected And to thintent all posteritie myght be enflamed to followe the same this present place followeth which rehearseth manye and singuler fruites of this example whereto are adioyned the traueyles and exercises of the primitiue Church to thintent we maye learne by them what we haue in these dayes to doe if we desire to haue the kingdome of God enlarged or Christ to be fauourable vnto vs. First Luke sayeth And great feare came on all the congregation and on as manye as hearde these thinges Then the Christians feared as well as straungers to whome the report of this thing came And this was no vnprofitable feare for by it the godlye were the more aware and traueyled the more earnestly in Gods affayres â–ª and the enimies durst doe the lesse against the Church which they sawe had the spirite of God so manifestlye with them This is the chiefe fruite of ecclesiasticall discipline that it keepeth the godly in doing their dutie and feareth the vngodly Now a dayes bicause all men may doe what they will the Churches being disordered by licentiousnesse of lyfe become a praye to the enimies Here must we also learne the vse of Gods iudgementes which consisteth in this that by them we learne Gods iustice and being afrayde amende our liues by the godly consideration thereof God taught vs this vse â–ª when he shewed Abraham the horrible destruction of Sodome saying I knowe that he will commaund his housholde and his children after him that they keepe the way of the Lord and doe after right and conscience And for this cause woulde â—e that the presidentes of his iudgementes shoulde be recorded in writing and be reade in the Church both priuately and apertly as Asaph testifieth where he thus writeth He made a couenant with Iacob and gaue Israel a law which he commaunded our forefathers to teache their children That their posteritie might knowe it and the children which were yet vnborne To the intent that when they grew vp they might shew their children the same That they might put their trust in God and not to forget the woorkes of God but to keepe his commaundementes And not to be as their forefathers c. Therefore this vse of Gods iudgement whereby Ananias and Sapphiras dissimulation is punished must also be now a dayes retained that we may conceyue a true feare of God and take heede of hypocrisie and worship God in spirite and truth as Christ hath commaunded vs yea let all men be excited with this example and applye vnto themselues whatsoeuer any where in hystories is written of this kinde that by other mennes examples they maye learne what they haue to doe if they meane to auoyde the wrath of God. Secondlye it is sayde of the Apostles that by their ministerie many signes and woonders were shewed among the people Wherby it appeareth the prayers of the faythfull were hearde also in this behalfe which besought God that the Apostles might be endued with myracles through the authoritie whereof they might be holpen in setting forth the kingdome of christ And they worke not only common myracles but their power is extended so farre that the diseased layde in the streete desire but the shadowe of Peter paâ—sing by and thinke that it will helpe them Nowe beginneth that saying of Christ to be fulfilled He that beleeueth in mee the woorkes that I doe he shall doe the same and greater than these shall he doe This is the second fruit of ecclesiasticall discipline that God heareth the prayers of the Church and encreaseth the gifts of his spirite where contrarily he abhorreth their prayers which stop their eares at his lawe This appeareth by histories which euidently declare that the rarer giftes of the holy ghost and working of myracles began then to cease when discipline beganne to waxe dissolute and corruption of maners encreased Yet let no man thinke that superstition is here defended by that is written of Peters shadowe no more than by that we shall afterwarde heare of Paules handkerchefe â–ª Some vse thus to reason of this place If Peters shadow helped many how much more shall his rayment and bones And herof springeth all that confused Chaos of superstition which we see is in pilgrimages about Saints reliques wherof the most part be counterfeyted But we say that these myracles were not wrought to testifie eyther of Peter or Paules power but to confirme the preaching of the Gospell whereof they were ministers Therefore they
heare the Apostles aunswere very Apostolike and venerable by reason of the grauitie thereof which may be deuided into three partes First they put awaye the crime of disobedience Secondly they aunswere the other two obiections briefely And last of all they declare the whole matter of Christs kingdome if happily they might winne any of them vnto the same The fault of disobedience they excuse briefely not denying they were forbidden to preache but replying that they ought to obey God more than men Which sentence they before also so propounded that they made the Priestes themselues Iudges thereof bicause all men endued with common reason and vnderstanding might easilye perceyue the authoritie and truth thereof But forasmuch as they perceyue the Priestes growne to such impudencie that they sticke not to preferre their owne authoritie before Gods they boldlye and plainely repeate the same agayne In these wordes we may learne the true trade of obedience For they deny not that men must be obeyed to whome God hath giuen rule ouer vs such as be our parentes teachers Officers maisters and Lords but that we must obey God more than them They therefore appoynt certaine boundes and limittes of obedience within the compasse whereof they must walke which shall prescribe others what to doe For parentes haue left them their authoritie ouer their children Magistrates haue their power reserued by doctrine of the Gospell ouer their subiectes And that authoritie which God hath giuen to the Ministers of his worde must not be broken or violated And Peter in another place commaundeth seruants to obey their maisters though they be vnreasonable and waywarde The lyke reason is also of persons maried and of all others whome God hath made superiours ouer other But if they beginne to abuse their power and dignitie and will take vpon them to commaunde things contrary to the lawes of God and to the dutie that we owe him we must then run vnto the rule of Peter not suffer the authoritie of man and counterfayte shewe of Gods institution to preiudice or derogate any thing from Gods commaundement For assoone as they beginne to passe their boundes and to resist God they are but meere men and not to be accounted as the ministers of god But bicause we haue spoken hereof before let these fewe wordes suffice for this time Secondly they aunswere the other two crimes in one saying The God of our fathers hath raysed vp agayne Iesus whome yee slewe and hanged on tree In fewe wordes they dispatch two things The first is the God of our fathers hath raysed vp Iesus that is to saye we preache that Iesus and sauiour which we haue not imagined of our owne heade but which the God of our fathers once promised yea whome he from euerlasting ordeyned to be the sauiour of the world Therfore no man ought to accuse our doctrine eyther as new or false And I see none other cause why they make mention of the fathers but for that they woulde put them in minde of the promises reuealed to the fathers concerning christ Where by the waye may be perceyued the antiquitie and infallible certaintie of the Christian fayth and religion And we maye vse the same argument in these dayes against them which accuse our doctrine of newnesse and falshoode For why is it called new which preacheth Christ that was promised from the beginning of the world Why is it called false which sheweth vs saluation in him that is the way the light and the truth The seconde is where he speaketh of Iesus saying whom ye slewe and hanged on tree As though he should say we go not about to bring vpon you the blode of Christ nor to charge you with his death For you your selues were the authors principalles of that heynous deede you condemned him by your consents delyuered him to Pylate you required him to be put to death when Pylate iudged him to be let loose It was you that sayd His bloud be vpon vs vpon our children These things al men know bicause they were openly done And though we would holde our peace yet the thing it selfe cryeth out and will not be kept hid c. We learne by the Apostles example with what constancie and libertie we must cope with the professed enimies of the truth It behooueth vs boldly to defend the quarrel of the truth We must also freely reprooue their wickednes that they thinke not men be afraid of them For such is the nature of wicked Bishops that the more they be feared the more fierce they waxe bicause they think their craft is not yet espied But if a man withstand them to their face then their combe is cut Hence springeth that constancie of the prophets wherby they withstoode most mightie princes For this cause Christ which was the myldest of all other men seemeth to thunder when he hath to doe with the Scribes Phariseis whom he knew to be altogither incurable Therfore their modestie is preposterous that now a dayes flatter Popes Bisshops who in deede are greater enimies of the truth worse than the Iewishe Priests Howbeit least they might seeme to neglect them which perhaps might be woonne they briefly set forth the whole hystory of Christ and of our saluation and confirme the same with most sure testimonies which is the thirde part of this Apologie or defence For they say Him hath God lift vp with his right hand to be a ruler and a Sauiour for to giue repentance vnto Israel and forgiuenesse of sinnes And we be witnesses or recordes hereof c. In these wordes both Christ himselfe and the maner and meane whereby he giueth vs saluation is described And they saye Christ is not onely a sauiour but the Prince of saluation exalted by the right hande and power of god In the Scriptures mention is oftentimes made howe Christ is a King and Prince chiefely in the Psalmes and sermons of the Prophetes For herevnto belong the things reade in the Psalmes ij xlv.lxxxix.cx c. Mich. 5. And the Aungell Gabriel seemeth to haue alluded herevnto where he sayth he shall sit in the chaire of Dauid his father and of his kingdome shall be none end Thus the holy ghost teacheth vs that Christ is not only the minister of our saluation but is the author which by his owne power hath deliuered vs from the tyrannie of the deuill also that he is so mightie a sauiour that no man is able to resist him Neither did he by force take vnto him that honor but when he had most lowly humbled himselfe that name was giuen vnto him that is aboue all names in the which euery knee shoulde bowe c. This serueth for our comfort in temptations For where Christ is a mightie king whome the right hande of God hath exalted and to whome all power is giuen in heauen and in earth it shall be an easie matter for him to defende vs neyther
Let vs likewise be encouraged with the testimonies of the Scripture which promiseth that the godly are not forgotten with God but haue layd vp for them in heauen a most plenteous rewarde In the meane season the worlde shall not scape scot free for their shamelesse sclaundering but as the Iewes were enforced with extreme miserie to abide the horrible destruction of their Citie and nation which they would not haue had the Apostles to speake of so this is alwaies founde true that they shall feele the smart of deedes that will not be amended by wordes and disdaine to be threatened But what sayth Steuen in all this adoe which is snatched at of euerye one lyke a sheepe in the middle of a sort of Woolues Is he dismayed with feare bewrayeth he his feare of heart with palenesse of face or trembling Nay rather he rendreth a reason of his fayth and doctrine with great boldnesse and libertie and sharpely reprehendeth their impietie and incurable contending with God as we shall see in the chapiter following And least any man should ascribe his saying vnto rayling it is declared that there shyned in his countenaunce a token of a couragious minde and conscience reioysing in christ For where the Iudges as is oft times seene earnestlye countenaunced him they sawe his face as it had beene the face of an Aungell This me thinketh is to be expounded of an vnaccustomed and more than humane brightnesse wherewith God would dazell the eyes of his enimies to the intent they should perceyue that such as he was feared them not And without all doubt Steuen in the meane whyle had some incredible comfort of Gods spirite rysen in his minde Furthermore God gaue him herein a token or taste of the glorye to come thorowe the hope wherof they may ouercome all aduersitie that shall happen to be in daunger for the testimonie of his name Examples wherof we haue many in the histories of Martyrs amongst the which one that was to be seene not farre from vs aboue thirtie yeres past is worthy for euer to be remembred A certaine husbandeman of the countrie for his profession of the gospell was brought to the fyre to be burned And where before whyle he was in prison he had shewed manye tokens of a christian stowtenesse yet the neerer his death approched the more euydent the same appeared For being bounde to the Gybet and ready to be let downe into the fyre he sayde alowde that he would fayne speake to the Iustice eare he dyed to whome when he came though the Iustice vsed many delayes to put him of he said on thys wise Sir quoth he you haue this daye condemned me to be burned for heresie Howbeit though I confesse my selfe a sinner yet I acknowledge no cryme of heresie in me For I professe and imbrace with all my heart that fayth which is conteyned in the Apostles Creede and so recyted the articles thereof Nowe good Sir sayth he I craue this last bowne or peticion of you that you would lay your hande first on my heart and then on your owne and so testifie vnfaynedly vnto this people here standing about whether your hart or mine quake and tremble more for feare I trulye with cheerefull heart haste vnto Christ in whome I haue beleeued Nowe of what minde and opinion you be see you to it The Iudge had neuer a worde to say but bade hast the execution so yet that there was perceyued more pensiuenesse in his countenaunce than in the Martyrs This is a great glorye of our fayth that euen then it most comforteth and cheereth our hartes when all things seeme most horrible and fearefull Let vs therefore labour to keepe thys fayth with all diligence that hauing passed the race of thys lyfe and goulfe of persecutions with merie mindes and cheerefull conscience we may attayne to the ioy of the glory in heauen promised vs in Christ Iesu to whome be blessing honour power and glory for euer Amen The seuenth chapiter vpon the Actes of the Apostles The .xliij. Homelie THEN sayde the highe Priest is it euen so But he sayde ye men and brethren hearken The God of glory appeared to our father Abraham when he was yet in Mesopotamia before hee dwelt in Charran and sayde vnto him Go out from thy countrie and from thy kyndred and come into the lande which I shall shewe thee Then he went out of the lande of the Chaldeys and dwelt in Charran And from thence after his father was deade hee brought hym into thys lande in the which yee nowe dwell WE haue heard how the blessed martyr Steuen was accused of his enimies through false wytnesses that he was a blasphemer of God of the law giuen by Moses how he threatned both the citie the Temple with destruction These things are set forth to thys ende that we should vnderstande how the first Martyr of the Apostolike Church in the beginning as well as all the other afterwarde were oppressed with false accusations and that we should learne hereby what case the Ministers of the truth stande in in this worlde and all others which go about to promote the glorie of God and the common saluation of all people For such are iudged for wicked enemies of Gods glorie and of publike tranquillitie as Christ oftentimes admonished and hath bene declared long sithence by the examples of many Therfore the wronge iudgements of the men of our dayes concerning the mynisterie and Ministers of the truth ought not to offende any man wherby he should lysten the lesse vnto Gods calling But bicause we spake of these things in the last sermon and at dyuers other times we wyll nowe let them passe and intreate of this present place in the which Luke sheweth howe thys matter was handeled in the counsell And first he beginneth with the highe priest and sayth he demaunded whether these things were euen so as was declared by Steuens accusers yea or no Wherein is set forth vnto vs a notable example of crafte and wylinesse wherewith these counterfeyte Byshops vse to set on the Ministers and followers of the truth For therfore doth he aske Steuen this question and prouoke him to aunswere for that he would vnder the visure of iustice deceyue the vnwarie as though he gaue Steuen libertie to pleate and defende his matter where it is euydent he ment nothing lesse For as yet that wicked decree whereby they had forbidden all men to preache in the name of Iesus stoode with these men in force And nowe he enquyreth not touching the right or equitie of the deede but simplie of the fact onely as though it might seeme a sufficient accusation to all men if Steuen shoulde haue bene founde to haue sayde any of the things which were obiected to him by his vngodlye accusers The lyke trade vse our persecutors in these dayes neyther beginne they any other wayes with the true worshippers of Christ than to know by their owne confession
all maner wisedome of the Aegyptians and was mightie in deedes and in wordes ALthough God taught our first fathers the fayth and waye of saluation which is founded on the merite of Iesus Christ onely and therefore his doctrine onely is most auncient and most true yet euery where it is accused of noueltie and falshoode The cause is that men more regarde such outwarde signes and shewes as spring of their owne deuyse and brayne than the worde of god Therefore it commeth to passe that whyle they looke onely to these externall things they take them for authors of newe opinions and enimies of Gods religion which teache the contrarie and labour to bring agayne the way of saluâ—tion and true religion that God hath ordeyned and instituted This thing came to passe in Steuen who teaching the gospell of Iesus Christ at Ierusalem and sending the people from the ceremonies of the lawe vnto Christ was by and by accused as one that deadly hated the temple and true worshipping of god He excuseth himselfe not in wordes onely but also in deede For gathering togither an hystorie of the fathers he declareth that they followed none other waye of fayth and saluation than that which is in Christ. He bringeth his historie from the verie origine and beginning of the nation vntill the comming of Israell into Egypt and the death of the Patriarches Nowe he beginneth to declare the increasing and deliuerie of the people wherin he vseth great diligence bicause the deliuerie out of Egypt was a figure of the redemption made by Christ whereby we are also taught what state the Churche hath bene in in all ages of the worlde and shall be still Now the verie same scope and ende aswell of this part as of the things aboue rehearsed is to shewe that the Iewes were delyuered through no merite of their workes or obseruaunce of the lawe but through the singuler benefite of Gods fauour and grace according to his former promises Whervpon he gathereth that the meane of true religion and saluation consisteth not in outwarde ceremonies but rather in fayth which taketh holde of the grace and promises of god But bicause we shall intreate of all these things in theyr place at thys present we will speake of the increasing of the people and of Moses their delyuerer both which things Steuen toucheth in the wordes alreadie read The multiplication of the people in Egypt he prooueth by two arguments ought not to be ascribed to anye counsell or industrie of man but vnto the goodnesse and fauour of god The first argument he taketh of the cause efficient the seconde of the state and condition of the time Assoone sayth he as the tyme of promise drewe nighe which God had sworne vnto Abraham the people grewe and multiplyed in Aegypt But that this promise was of fauour none will denie for as much as it was made vnto the Iewes being not yet borne and is manifest that Abraham was chosen of meere fauour and called out of Chaldea Whereby is gathered that this people was preserued by the grace of God and grewe to such a multitude as other wheres Moses reporteth It is verie worthy the consideration that the godly Martyr appointeth a certayne time to Gods promise whereof he knewe mention was made in the worde of god Where in the fourth generation Abrahams posteritie is promised to be delyuered from the yoke of seruitude The hystorie agreeth verie fitly with the promise where it teacheth that Moses the Captaine of the people was the fourth from Iacob For Iacob begat Leui Leui begat Cahad and of Cahad was borne Amram who as it is written was Moses and Aarons father We are taught by thys place that not only the effects of things comming to passe among men but also the causes and the circumstances are comprised within the prouidence of god For what can that euerlasting minde neglect which both numbreth the heares of our heade and hath also most exact knowledge of the flowers of the fielde and byrdes of the ayre That he compriseth also all tymes and seasons Christ himselfe testifyeth where he reprehendeth hys Disciples bicause they were inquisitiue of thinges such as his father had reserued in hys owne power onely The consideration of these things must serue for our consolation when we be in great distresse or trouble and see God so deferre his helpe that it might seeme he had both forgotten vs and his promises Then let vs remember that God hath appoynted a certayne time when to perfourme his promises which God will neuer let so to ouerpasse but he will helpe them that trust in hym It is our dutyes in the meane whyle to wayte and abyde for the helpe of God and to appoint him no time or order when or howe to doe hys pleasure Tarie thou the Lordes leysure sayth Dauid put thy trust in him and he shall comfort thine heart Yea it is sayde in other places they haue tempted the Lorde that haue prescribed him anye time to shewe his power or will in suche as were those in the desert that durst aske fleshe and the Nobles of Bethulia which sayde they woulde wayte but fiue dayes for the helpe of god Let vs vse this Tryacle and Conserue against the impaciencie and waywardenesse of our fleshe and thinke that God bringeth his affayres about in their certayne times and places and yet in the meane whyle forsaketh not such as put their hope in hym The other argument is taken of the state of the tymes wherein the people was increased For it would haue seemed no great marueyle if the people had multiplied among them which remembring Ioseph and hys benefites would haue cherished them and done for them as it appeereth the former kings of Egypt did But the people of the Iewes grewe and multiplied euen agaynst the willes of the chiefe rulers and they stryuing all they coulde agaynst it For there arose a newe king which knewe not Ioseph and had no regarde of the benefites before done vnto them Thys king not onely neglected the people of Israell but let all others misvse them and craftily set vpon them and made all Egypt to hate them and suspect them and vsed such crueltie and tyrannie against them that not contented to bereaue them of libertie alone and to oppresse them with bondage he caused their children at their birthe time eyther to be kylled or else after they were borne to be throwne awaye or else to be sought for by the ministers of hys crueltie and other wayes to be made out of the way See Exodus the first chapter Yet this notwithstanding the people grewe and increased exceedingly lyke a palme tree rose vp despite of the tyranny that oppressed it and kept it downe Who therfore doth not acknowledge this to be a certayne singuler worke of Gods goodnesse and that it ought not to be ascribed to anye ceremonies seing there are none at thys tyme as yet appointed
by hys example pacience and obedience in bearing the Crosse as he admonisheth vs oft tymes in the Gospell And Peter wryteth thus to the same purpose Christ suffered for vs leauing vs an example that we should follow his steppes which did no sinne neyther was there any guyle founde in his mouth which when he was reuyled reuyled not agayne when he suffred he threatened not Howbeit the Prophete ioyneth vnto the death of Christ the victorie which he gate by hys death saying Bicause of hys humblenesse he was not esteemed By the name of humblenesse is vnderstanded the state of the crosse and of death whereby it appeareth that he was outwardly humbled or brought downe This is therefore the meaning of his wordes where he seemed altogyther oppressed and destitute of helpe God of his iust iudgement reuenged hys cause and declared he was the Conquerour of death and of Satan although he seemed conquered Thys agreeth with the first promise where it is sayde the Serpent shoulde sting Christ in the heele but that Christ should treade vpon his heade The same did Dauid prophecie should come to passe where he sayth He shall drinke of the brooke in the way therefore shall he lift vp his head For where by the merite of his death he purged our sinne and tooke it away he also spoyled and disarmed death which by reason of sinne had power vpon vs Shortly after being rysen from death he openly declared that death and the Deuil had no power vpon him wherefore he most gloriously tryumphed ouer all his enimies And thys is that glory which he desyreth hys father so often to gyue hym The consideration hereof is verie necessarie For it serueth for the confirmation of our fayth that we be not offended neyther at Christs crosse nor our owne For as Christ by the Crosse entred into the glorie of his father and dyed and was raysed agayne from death for our sake to declare he was a Lord and sauiour as well of the quick as of the dead so we by death ouercome and whether we lyue or dye we be the Lords And as God reuenged Christes cause although he seemed altogyther oppressed so he vseth to defende and preserue the memorie of them that be hys that their godlynesse who now are punished by shamefull deathes as wicked men malefactours may be knowne to them that come after them Wherevnto are to be referred the examples as well of the Prophets as the Apostles Moreouer after victory followeth a kingdome to the which he attrybuteth an euerlastingnesse and vnspeakeable power saying But who shall declare his generation Thys worde generation according to the vsage of the Hebrues is taken as well for the age of a man as for his posteritie Both these declare the contynuall enduring of his kingdome For the Angell testifyeth that his kingdome is euerlasting where he sayth vnto Mary Of his kingdome shall be none ende Likewise Christes posteritie is euerlasting For they which by him are made the children of God shall neuer fayle And as there shall be alwayes vpon the earth such as he shall acknowledge for the sonnes of God and coheyres with him so they being taken out of this worlde shall liue and reigne for euer with him For this is the effect and summe of his last will which before his death he would haue his father to ratifie Father I will that they which thou hast giuen mee bee with me where I am that they may see my glorie which thou hast giuen mee Touching them both the holy ghost teacheth vs by the Prophete saying The seede of Dauid shall endure for euer and his seate is like as the Sunne before me He shall stand fast for euermore as the Moone and as the faythfull witnesse in heauen And this is that thing wherein Christes kingdome differeth from all the kingdomes of the worlde For they all shall perishe neyther remayneth any of those auncient and riche Monarchies and they which remayne and flourishe this day doe euidently portend their ruine and decay Hereof may two things be gathered the knowledge whereof is very profitable First the perpetuitie or euerlasting continuance of Christes church which being assaulted from the beginning of the worlde endureth yet vntill this present day and shall endure euen vntill the ende of the worlde as he hath promised By which argument we may comfort our selues against al the assaultes of Tyrannes Next the certaintie of eternall life dependeth hereon without the which it is most vaine that is written of fayth and religion as Paule disputing of the resurrection from death hath taught For if Christes posteritie be ineffable and therefore eternall then must there bee an other life after this to say an heauenly and an eternall And so it remayneth both firme and stable that Paule sayth that neyther life nor death can seperate vs from the loue of God. But bicause the things be of most importaunce and weight which he speaketh of Christes victorie and Kingdome he repeateth the cause of them againe which is For his life is taken from the earth What can be more absurde if we consider the iudgement of the fleshe He sayde Christ should be a conquerour and raigne for euer And he alleageth the cause of his victorie and kingdome to be for that his life shoulde be made away vppon the earth But we haue declared before that this thing agreeth with the first promise And Paule is a most faythfull Interpretour of this place where he sayth Iesus Christ when he was in the shape of God thought it no robberie to be equall with god Neuerthelesse he made himselfe of no reputation taking on him the shape of a seruaunt and becamelyke vnto men and was found in his apparell as a man hee humbled himselfe and became obedient vnto the death euen the death of the Crosse. Wherfore God hath also exalted him ▪ and giuen him a name which is aboue all names that in the name of Iesus euery knee should bowe both of things in heauen and things in earth and that all tongues shoulde confesse that Iesus Christ is the Lorde vnto the prayse of God the father These things serue for our consolation that we be not offended at death For as it behooued Christ should be taken from the earth to obteyne the victorie and a kingdome in heauen so is it impossible that we shall lyue and reigne in heauen vnlesse we also chaunge this present life for the eternall For as Paule sayth This corruptible bodie must put on incorruptiblenesse and this mortal◠must put on immortalitie And to be short such is the reason of our societie with 〈◊〉 that we can enter into life none other way than by death whereby he entered Wherevpon the Apostle sayth If we dye with him we shall liue with him ▪ If we suffer with hym we shall also raigne with him For God will haue vs like to his
in extreeme necessitie so we by and by faint and giue ouer if God doe not graunt our peticions at the first being verie little mindefull of our state who being seruauntes ought paciently to abyde our Lordes leysure and not imperiously to appoynt him But let vs consider Ananias which being ouercome with feare of daunger putteth of the expresse and euident commaundement of the Lorde For he sayth Lorde I haue hearde of this man by many howe great euill he hath done to thy saintes at Hierusalem and here hee hath power from the highe priestes to binde all that call vpon thy name He alleageth the testimonie of others least he might seeme to feare in vaine But it is a ridiculous matter to stande more vpon the testimonie of man than vpon the worde of god It is also ridiculous to rehearse Saules doings of others mouthes before the Lorde as though he had hitherto beene ignoraunt of them But herevnto feare a naughtie and foolish Counsaylor vseth to bring vs if we once take him to consult with in discussing of Gods commaundements Yet it appeareth by this example that it taketh hold many times euen of holy men and faythfull worshippers of God. With this feare we reade Abraham was so ouercome that he denyed Sara to be his wife Moses striken with lyke feare can scarcely be induced to take vpon him the conduct and leading of the people of Israel Elias the Prophete tasted of this feare when after the slaughter of Baals Priestes he wiâ—t not whither to flie for feare of Iesabell the Queenes manaces and threats Ionas also deceyued through feare promised himself more safetie among the flouds of the sea and barbarous shipmen than in the ayde and vocation of the lord Here might also be brought forth the examples of others both Prophetes and Apostles But this is mans infirmitie for the which no man is rashely to be condemned bicause we see many tokens hereof appeared in Christ also when the howre of his death drewe nigh We must take heede that we be not so ouercome herewith that we leaue the charge inioyned vs of the lord But rather hauing a respect to the prouidence of God committe our selues wholy to the will of God as Christ teacheth his Apostles Wherevnto also are to be referred the general promises of Gods helpe which promise them that walke in his vocation sure and certaine ayde and succour And herewith I beleeue Ananias also was confirmed who although at the first seemed somewhat timerous yet he yeeldeth to God being instant vpon him and the seconde tyme of commaunding he faythfully obeyeth him It is a singuler consolation wherewith the Lorde comforteth Ananias wauering and fearefull minde Go sayth he for he is a chosen vessell vnto mee to beare my name before the Gentiles and kinges and children of Israell For I will shewe him howe great thinges he must suffer for my names sake It seemeth there are two reasons alleaged wherefore Ananias ought not to feare and both of them are taken of Paules person First he sayth he is not a Tyranne and persecutor as he was heretofore but of the number of the elect hereafter should be a most valiant and faithfull defender of Christes name Then that there is so little feare to be had of any persecution to be made by Paul that rather he had to suffer many things for the name of Christ. These wordes contayne a singuler and worthie prayse of Paule which we ought diligently to consider both for that the excellencie of Gods goodnesse may the better be knowne and also that we may vnderstande howe great authoritie Paules doctrine is of First he is called after an Hebrue phrase the vessell of election that is to say a chosen picked or culled instrument For the Hebrues by this name vessell vnderstande all kinde of instruments vtensiles or implements And they vse the Genitiue case of the Substantiue for the Adiectiue Men are called the vesselles or instrumentes of God bicause God executeth hys iudgementes by them So Paule otherwheres calleth the elect the vessels of glorie and mercie and againe the reprobates the vessels of wrath And Senacherib by the same reason is called the rodde of Gods furie Christ calleth Paule a chosen vessell bicause he executed many thinges by him yea most wholesome workes in setting forth the Gospell and the fayth In the meane season this word vessell or instrument teacheth vs to remember our state and condition that if we haue any thing in vs that is excellent wee should not thinke it to be ours but learne to giue all the prayse and glorie vnto God who hath vouchsafed to vse their helpe The reprobates and such as want the knowledge of God vnderstande not this therefore they attribute to their owne power and witte whatsoeuer is of any excellencie in them But howe much such doing displeaseth the Lorde Senacherib the Assirian and Nabuchodonosor the Babilonian aboundauntly testifie Paule much better weighed these thinges which plainely confesseth that he is by the grace of God whatsoeuer he is The same teacheth all Ministers that they must arrogate nothing to themselues or to others but that they remember all effect and successe of Ministerie commeth of the Lorde which giueth the increase The consideration hereof serueth very much to make men humble in heart and minde For it maketh them to take heede that they exceede not in pride or securitie and so become the vessels and instruments of wrath Secondlye Christ declareth the ende and vse of this instrument and sheweth that Paule is appoynted to beare his name that is to aduaunce and extoll his name before the Gentyles and Kings and people of Israel He vnderstandeth the preaching of the Gospell whereby Christes name vseth to be extolled and celebrated when repentaunce and remission of sinnes is preached in him Here all Ministers are admonyshed of their duetie To them it belongeth to beare the name of Christ that is to preache him to be a Sauiour King and Priest and to declare that all thinges that appertayne to our saluation are in him So Paule sayth he knoweth nothing but Iesus Christ and him crucified The same sayth he reioyceth onely in the crosse of christ The same name did Peter cary where he sayde there was none other name vnder heauen giuen vnto manne in which he coulde be saued Wherby we gather that they be not the ministers of Christ but ledde with the spirite of Antichrist that declare any other name wherein repentance and forgiuenesse of sinnes is preached See concerning these men 1. Iohn 4. Let Ministers remember also that they must not cary this name into corners but before Nations Kings and Iewes For although we be not all Apostles yet it appertayneth to all Ministers not to be ashamed of Christ but to speake of the testimonies of the Lorde as Dauid sayth before Kings and Princes being readye to giue an account of our fayth
of the Lorde God is vpon mee for the Lorde hath annoynted mâ—e and sent me to preach good tydings vnto the poore that I might bynde vp the wounded hearts that I might preach deliueraunce to the captiue and open the pryson to them that are bounde to restore sight vnto the blinde and to declare the acceptable yeare of the Lorde He is sayde to be annoynted aboue hys fellowes bicause God hath not giuen vnto him his spirite by measure but so abundantly that we all receyue of his fulnesse For he came downe vpon him in the visible forme of a Doue when he was baptised of Iohn so that Iohn thereby knewe that he was that Sauiour that God did declare and manifest vnto mankinde See Iohn the first Chap. There be also other argumentes which prooue he passed all other annoynted of the olde Testament whether they were Kings or Priests For although they were called Christes or annointed yet had none of them power so to annoynt their subiectes that they coulde call them after their annointing Christians that is annoynted But this the sonne of God hath perfourmed who hath annoynted vs and made vs Kings and Priestes to God his father Also none of the annoynted in the olde Testament was worthye of diuine honour and worship None other hath reformed the whole worlde None hath bene had in such estimation amonge his scholers that after his Maisters death he coulde finde in his heart to die for his maisters namesake Moreouer no mannes kingdome or priesthoode hath endured from euer vnto this day And bicause they were mortall men they had neede of Uicares and successors to administer the office wherevnto they were called But the sonne of God being made the administrator of the euerlasting kingdome hath receyued all power in heauen and in earth And bicause he is present with hys Church he hath neede neyther of Uicar nor Successor The same is a king for euer after the order of Melchisedech For hee blesseth vs with all spirituall benediction He teacheth vs by the outwarde worde and inspiration of his holy spirite and he giueth vnto his Church some Apostles some Prophetes some Euangelistes some Pastours and Teachers The same hath with one offering that is to say with the price of his body and bloud purged the sinnes of all the world and hath made perfite for euer them that are sanctified Furthermore being gone vp into heauen he maketh intercession for vs and is a faythfull Bishop for vs in all those things that are to be done for vs with God. Therefore it is truly sayde of Peter that he is the annoynted of God that is to saye appoynted to be the King and Priest of his people Whervpon we gather that all they sinne agaynst the eternall decree of God which make to themselues any other patrones of saluation any other Sauiours of their soules any other Priestes or intercessours For in so doing they robbe the sonne of God of his honor which he constantly affirmeth in the Prophete he will giue to none other Agayne bicause it is manifest that he is annointed of God we must beleeue that his power is inuincible and that they neede not feare the force of the worlde or of hell which acknowledge this king But bicause we haue otherwheres intreated of this argument lette these fewe things for this tyme suffise Furthermore least any man might thinke that Iesus the sonne of God is delyted with a bare name and tytle after the maner of men Peter declareth that he hath and doth faithfully performe the office of a king and priest At this present he premyseth certayne generalities declaring his benefites tâ—â—arde vs meaning hereafter to intreate of the maner of our redemption as the Sermon following shall declare And first he sayeth he went about doyng good vnto all men This is the dutie of a faithfull king and Priest not onely to helpe them with ayde and counsell that seeke for it at his hande but also diligently to prouide and looke about who haue neede of a tutor and benefactor This the Euangelistes teache vs that Iesus Christ the sonne of God hath most faithfully performed For as for our saluation sake he came into the worlde so he caried the doctrine of saluation and myracles wherwith he confirmed the same ouer all Iury Galiley and remayned no long whyle anywhere but plainly confessed that he must preache to all men euerywhere And he did not onelye curteously receyue them that came to him but also friendly inuited and called to hym all that laboured and were heauy laden promising all them that would come vnto hym reast and refreshing And that which it appeareth he dyd in tymes passed the same he doth also at this daye while he spreadeth the preachyng of his Gospell wyde ouer that it enricheth lyke a shower of raine now one nation now an other with the seede of his heauenly word so that not without a cause it may be sayd now adayes also he goeth vp and downe bestowing his benefites on euery man For he faithfully teacheth them that be in errour he bringeth the deceyued and wandring Pilgrimes into the way he friendly correcteth the corrupted with vice he gently comforteth the afflicted consciences and with his righteousnesse and satisfaction defendeth them that are feared with the rigor of Gods iudgement Therefore great and hydeous is the ingratitude of them which abhorre such a benefactour as cruell and vnmercifull and vse to seeke helpe and counsell at others Yet is their iniquitie more horrible which wickedly reiect his word and will not witsafe to heare it and so cast from them that saluation which they ought to seeke and embrace with open armes and all kinde of diligence Both these vices are to common in our dayes the indignitie wherof if we woulde diligently expende we shoulde lesse marueyle at the causes of so many euils as on euery side compasse vs. The other benefite of Iesus Christ is sayth he that all they that were oppressed of the Deuill were healed by him This appertayneth peculiarlye to the office of a King whereof also mention is made Psal. 72. He shall kepe the simple folke by their right defende the children of the poore and punish the wrong dooer c. But bicause Christ was the author of our spirituall redemption Peter maketh mention of a spirituall Tyrant to saye of the Deuill who after he had made our first parentes guiltie of transgression by them brought in all kinde of calamitie and death it selfe into the world and by the permission of God so oppressed all mankinde wyth his exceeding tyrannie that he is thereof called the Prince of the worlde For he brought to passe by sinne that they whom God had created vnto lyfe fell into death that they whome God aboue all other Creatures had endued with reason sinned agaynst the lawe of nature that they which ought wholy to haue depended on the worde
with any maiesty of Godheade So when Peter sawe Christ glorifyed in the mount with Moses and Helias he vttered certaine vnfyt sayings being ignorant what he sayd Yet are they more daungerously deceiued which marke not the manifest iudgements of God whereby they are prouoked to repentance which is a thing to common in these dayes In the meane whyle Peters obedience deserueth no small prayse which though he were ignorant what this thing ment yet obeyed the Aungels admonition teaching vs by his example howe wee shoulde vse our selues to obey fayth as hath bene oftentimes declared But when he was come to himselfe and perceyued he was at libertie then he greatly magnifyed God the author of so great a benefyte Nowe sayth he I knowe for a suretie that the Lorde hath sent his Aungell and deliuered mee from the hande of Herode â–ª c. By which example we are taught that we must giue God only all the thanks for any our deliueries For although he vse the ministery of angels or men he must yet haue the whole praise which vseth his creatures onely according to his pleasure This thing himselfe teacheth by the Prophet saying Call vpon me in the time of trouble so will I heare thee and thou shalt prayse me Wherevnto appertayneth this saying of Dauid Let them giue thankes whome the Lorde hath redeemed and deliuered from the hande of the enimie Therfore Peter truly acknowledgeth God onely to be his reuenger which thing Paule also doth where he confesseth himselfe to be deliuered from the mouth of the Lion by Gods power Wherefore their error is intollerable which being deliuered out of prison from sickenesse or other like kinde of daungers ascribe the prayse of their deliuerye vnto Saintes Howe much more ought the redeeming of mankinde from the tyrannie of hâ—ll to be ascribed to God as the onely author Let vs acknowledge these things O brethren and with thankfull mindes prayse God which hath deliuered vs from the power of darkenesse and hath brought vs vnto the fellowship of his kingdome by his sonne Iesus Christ to whome be prayse honor power and glory for euer Amen The .lxxxiiij. Homelie AND as hee considered the thing he came to the house of Marye the mother of one Iohn whose surname was Marke where many were gathered togither in prayer As Peter knocked at the entry doore a Damsell came forth to harken named Rhoda And when she knewe Peters voyce she opened not the entry for gladnesse but ranne in and tolde how Peter stoode before the entrie And they sayd vnto hir thou art madde But she affirmed that it was euen so Then sayde they it is hys Angell But Peter continued knocking and when they had opened the doore and saw him they were astonied And when he had beckened to them with the hande that they might holde their peace he tolde them by what meanes the Lorde had brought him out of prison And he sayde go shewe these things vnto Iames and to the brethren And he departed and went into another place Assoone as it was daye there was no little adoe among the Souldiours what was become of Peter When Herode had sought for him and founde him not he examined the keepers and commaunded them to be caried awaye And he descended from Iurie to Caesarea and there abode AS the Euangelist Luke by suggestion of the holy spirit hath described in this Chapter a most grieuous persecution of the Church of Christ by the example whereof wee are taught what state the Church is in here vpon earth so lykewise he setteth forth a notable example of the goodnesse and prouidence of God which defendeth the faythfull in their distresse and most faithfully perfourmeth the helpe which long agone he promised For as we sawe erewhyle then the Lorde was at hande with Peter the Apostle when he seemed destitute aswell of Gods helpe as mannes And he did not onely shew a semblant and token of good will but vsed his inuincible power to deliuer him For he sent his Aungell to vnloose the yron chaynes he openeth the doores in woonderfull wise he defeateth the watche of the souldiours and bringeth Peter out of all daunger and setteth him at libertie when sentence of death was already giuen agaynst him And albeit all they that are imprisoned and in bands for Christes sake are not deliuered in such woonderfull wyse yet there are generall promises that all they that giue themselues to Gods seruice are vnder his protection For Dauid affirmeth that the eyes of the Lorde are ouer the righteous and his eares are open vnto their prayers And the sonne of God testifyeth that the heares of our head be numbred But to let these things passe as is already sufficientlye entreated of let vs consider this present place where we are taught what Peter did after he was deliuered out of his bandes and prison what the exercise of the Church was in the meane season and howe Herode the tyraunt tooke this iudgement of God. Peter after he perceyued the Aungell gone and himselfe at libertie weyghing and expending diligently with himselfe all thinges that recoursed in his minde getteth him to the house of Mary which by all likelyhoode was not farre of and where he supposed some of the faythfull were assembled as the custome was This Mary was the mother of Iohn Marke which of diuers both of the olde and later writers is thought to be Marke the Euangelist Which opinion as it is not altogither certaine so it appeareth that this Marie was a woman of a rare fayth and godlynesse euen by thys one argument that while Agrippa did so cruellye persecute the Disciples of Christ yet would she let them resort to hir house as to a publike Temple where they did meete togither and exercise themselfe in the worde of God and in prayers which she coulde not doe without apparaunt and manifest perill Here the Lord thought good to teach vs by the example of this weake vessell howe boldly Christians ought to stande by their tackle and defende their cause euen in the middle of daungers and troubles But when Peter came thither the doores opened not myraculously as before the yron gate did bicause now there was no neede of any straunge myracle but he knocketh to haue some body to come open the doore Peters example is to be well considered of vs which hauing escaped the daunger of death is desirous aboue all things to be ioyned to the congregation agayne agaynst whome yet he knewe the tyraunt still raged Hereby we be taught what care wee ought to haue of Ecclesiasticall vnitie or fellowship and howe the spirite of Christ scattereth not the faythfull in sunder but ioyneth them togither as well inwardly as outwardly And they cannot fynde in their hart easilye to contemne this coniunction For as they knowe that all saluation is contayned in Christ alone so they vnderstand the same is deriued from Christ their head vpon them which are members of
to be so great in the Church as to preach what him listeth seeing that we heare how Paule and Barnabas preached nothing of their owne brayne but the worde of God only For where the Church is the house of God in it must the word and voice of God onely sounde And it is a poynt of sacrilegall boldenesse to teach any thing in the Church vnder pretence of Gods name which is not agreeable with the worde of god For the which cause we reade that aswell all the Prophetes as the Apostles were bounde vnto this commaundement to propone nothing vnto the Church but that they receiued from the mouth of god See â–ª Ezech. 3. Ierem. 1. Math â–ª 28. Thirdly is declared where they taught to say in the Sinagoges of the Iewes For although they were sent vnto the Gentyles yet order was to be obserued that saluation should fyrst be preached vnto the Iewes For so it behooued that after they through their owne default had fallen from saluation the kingdome of God shoulde be caried vnto the Gentyles that their fall might serue vnto the saluation of other Nations Yea if we well expende the matter it shall appeare it was not without the deuise of Gods prouidence that at that time the Iewes shoulde dwell scattered almost among all Nations For hereby was offered the Apostles a very good occasion to preach the Gospell For out of the law and Oracles of the Prophets it was declared that Iesus Christ was that Sauiour of the worlde that was promised Which thing when the Gentyles hearde and perceyued that the hystorie of Iesus Christ agreed in all poyntes with the writings of the Prophetes they beganne to haue a good opinion of the holy scriptures which was the first steppe vnto saluation and thus it came to passe that they by true fayth embraced that â—auiour that was preached among them Therfore the Apostles did very well and wisely to beginne their preaching in the Iewes Sinagoges Lette vs acknowledge the goodnesse of God through whose benefyte true saluation by preaching of the Gospell is offered to vs also in these dayes though we be vnworthy in Iesus Christ our Lorde to whome be prayse honor power and glory for euer Amen The .lxxxvij. Homelie WHEN they had gone through the Isle vnto Paphos they founde a certaine sorcerer a false Prophete a Iewe whose name was Barâ—esu which was with the ruler of the countrie one Sergius Paulus a prudent man The same Ruler called vnto him Barnabas and Saule and desired to heare the worde of god But Elymas the sorcerer for so is his name by interpretation withstoode them and sought to turne away the Ruler from the fayth Then Saule which also is called Paule being full of the holy ghost sette his eyes on him and sayde ô full of all subtiltie and deceytfulnesse thou chylde of the Deuill thou enimie of all righteousnesse wilt thou not cease to peruert the straight wayes of the Lorde And nowe beholde the hande of the Lord is vpon thee and thou shalt be blinde and not see the sunne for a season And immediatly there fell on him a myst and a darknesse and he went about seeking them that should leade him by the hande Then the Ruler when he saw what came to passe beleeued and wondred at the doctrine of the Lord. THat sentence of Dauid the King and Prophete is very notable where he prophecieth that Iesus Christ shall rule in the middest of his enimies For hereby a kingdome is promised vnto Christ but we are therewith also admonished of the subtiltie and tyrannie of the Deuill which assaulteth the same kingdome with continuall warre This booke declareth vnto vs many notable examples hereof For hitherto it hath set out to vs those which haue openly encountred with Christ such as were fyrst the chiefe heads of Ierusalem and then Herode called Agrippa Yet Christ our king ouercame their enterprises and they well founde that they stroue against him in vaine And Herode bicause he attempted a bolder enterprise than the rest bought his wickednesse with â–ª horrible punishment Yet Satan pulleth not back his foote but bringeth into the game place a new Champion for his kingdome which is Elymas the sorcerer if by any meanes he coulde by magicall sleightes and conueyaunce ouercame these souldiours of Christ whome he sawe perill of imprisonment and present death coulde not subdue For where Paule and Barnabas had spredde the light of the Gospell almost throughout Cyprus and nowe drewe nigh vnto Paphus a great renoumed Citie he setteth this sorcerer against them by his meane to stoppe the prosperous course of the Gospell among the Cypriotes Yet the Apostles ouercome hauing Christ to their Captaine whose glory the more Satan went about to obscure and darken shined the brighter The describing of this contention is diligently to be considered where Christ setteth his Apostles to wrastle with a famous sorcerer and deceyuer For besides that it teacheth vs alwayes to looke to be contended with it egregiouslye paâ—nâ—eâ—h out the 〈◊〉 and condicions of false Prophetes and teacheth vs howe we shall 〈◊〉 against them But that 〈◊〉 maye receyue the more commoditie hereby â–ª we will fyrst consider the occasion of this contention then their encouâ—â—â—iâ— and ioyning togither and last of all the conclusion The occasion of this â—â—â—â—nesse seemeth to haue bene the prosperous successe of the gospell in the Isle of Ciprus For where beginning at Salamine which standeth on the sea coast Eastwarde the Apostles had gone through the whole Islande as farre as to Paphos westwarde so that the fame of this newe doctrine by them thus published came to the hearing of Sergius Paulus the Proconsull he sent for the Apostles and was desirous to heare them preach the worde of god Whereby it appeareth though he were a Romaine that he was desirous of the truth and that he begonne already to suspect the Gentyle religion which perhappes was the cause that he gaue eare to this sorcerer the Iewe hoping that he was able to teache him the truth And pricked forwarde with like desire he sent for Paule and Barnabas also to heare what they taught But this coulde not Elymas the sorcerer abyde who hitherto had bene very familiar with the Proconsull He therefore diligently watched all meanes to withstande the Apostles as shortly after we shall heare Nowe before we go any further two thinges are to be marked First that God hath some that be his in all degrees of people as we sayde in the sermon before going Here is to be added howe he vseth to call and saue those that be his when they seeme to stande vppon the pit of destruction For Sergius Paulus of whome mention is here made being brought vp from his childhoode in the religion of the gentiles had bene alwayes vsed to ydolatrie Afterwarde although he acknowledged his errour he was encombred with a newe and more hurtfull errour whyle he hitteth vpon this Iewe a Sorcerer
intollerable yoke cannot be layde vpon the Disciples neckes without a marueylous offence if they be driuen to seeke saluation by obseruing the lawe And with this opinion or doctrine he sayth God is tempted For they tempt him that without his commaundement eyther go about themselues or exact of others to doe that that is not in their power And they also which will be taught the will of God by anye other meanes than he hath appointed So the Israelites tempted God when after his infynite benefytes they sayde they woulde acknowledge his goodnesse and omnipotencie if he coulde giue them fleshe to eate in the wildernesse And Christ shoulde haue tempted God if he had followed the deuils counsayle to haue cast himselfe downe headlong from the pinnacle of the Temple to haue prooued the will and truth of Gods promises toward him Both these thinges it is manifest they doe that will be iustifyed by the workes of the lawe For those things which farre passe the strength of man without any calling of God or his worde both they themselues enterprise to doe and also exact of other For it is as impossible for any man to fulfyll the law as to reach heauen with his fynger For the lawe is spirituall and requyreth not onely our outward workes but also all our minde and all the powers of man to obey god But we be carnall and solde vnder sinne And euen in the Saints remaine the dregs of flesh and the law of sinne which bringeth vs in thrall to sinne euen against our will and against the spirit of God as Paule confesseth of himselfe in the chapter last rehearsed Moreouer the law threatneth the sentence of malediction and death vnto as many as fulfyl not all the commaundements therof What else then doe they but tempt God which will be iustifyed by the lawe And bicause they neglect the meane of saluation which God offreth them in Christ and deuyse a newe meane to attayne vnto the grace of God they tempt him two wayes And if they will enforce other men also vnto the same way they lay such a yoke vpon them as the holy fathers in time past were not able to beare For thus vsed they to saye If thou Lord wilt marke narrowly what is done amisse who shall be able to abyde it Enter not into iudgement with thy seruant All our righteousnesse is like a patched garment and like a cloth arayed with a womans monethly disease Marke therefore what iust occasion we haue to contende with these men which nowe a dayes woulde haue people iustifyed by their workes and which like the Phariseys contemning the righteousnesse of God which he giueth vs in Christ go about to set vp their owne And let no man here replye Ergo the lawe is giuen vs in vaine Ergo we will boldly doe what we list For the true vse of the lawe remayneth still in that like a Tutor it leadeth vs vnto Christ and sheweth vs a rule howe to liue godly Neither must we renounce good workes although we attribute not the glory of iustifycation vnto them For although iustifycation belongeth only vnto God yet is it euident that the dutie of them whome God iustifyeth is continually to keepe innocencie and puritie of lyfe which is giuen them in Christ as much as in them is touching which poynt Paule hath diuers considerations What can be spoken more grieuously than that that Peter sayth agaynst them which woulde seeme to striue for the glory of God for good works and the duties of a Christian lyfe He sayeth they tempt God which is such an heynous offence by Scripture as is worthye of no pardon They put a yoke vpon other mennes neckes and bring them into thraldome againe that are redeemed with the bloude of christ Therefore they commit sacriledge against christ If our aduersaries nowe a dayes woulde expende these things they shoulde easily perceyue that they had no cause to rayle and fare so fowle with vs but woulde rather acknowledge their fault and not treade vnder foote the grace of God and the merite of Christ with their fylthie hypocrisie so waywardly as they doe Furthermore least Peter might seeme ouerboldlye to condemne the fathers in saying that they were able to fulfyll the lawe in his conclusion he bringeth in the meane whereby they were saued saying wee beleeue that through the grace of our Lorde Iesus Christ we shall be saued as they doe beleeue Thus he encourageth the weake to whome it seemed an harde matter to forsake that religion wherein they beleeued their forefathers pleased God and were saued as though he shoulde say you are fowlye deceyued if you thinke our Predecessors were iustifyed and saued by the workes of the lawe seeing they haue plainely confessed they neuer fulfylled the lawe And if you woulde then knowe which waye they were saued we can shewe you none other than the same which is at this day preached to vs in christ For he whome we knowe is come they wayted for to come and hoped in none other Sauiour but him Therefore there is but one maner of fayth both of the olde and new Testament and but one way of saluation in them both Christ testifyeth the same speaking of Abraham where he sayth that Abraham sawe his daye and reioyced therein And Paule sayeth that the fathers did eate the same spirituall meate that we do eate and confesseth that they drewe saluation out of the rocke which was Christ. And to conclude he maketh such a communion betweene vs and the fathers that one while he applieth their sacraments vnto vs and an otherwhile ours vnto them They are therefore greatly deceyued that saye the olde Testament belongeth not vnto vs and saye we be no Iewes for whose behoofe they were written Why rather doe not we thinke the Iewes were the people of God whome God saued none other waye in times passed than we be saued now adayes Againe Peter briefely toucheth the meane of our saluation And the foundation thereof he layeth in the grace of God by the which worde alone the righteousnesse and merite of workes is excluded bicause they be contrary one to the other For if saluation come of grace as Paule sayth then not of workes for then grace shoulde not be grace if workes shoulde merite But if we be saued by workes then it is not by grace for the worke loseth the name of merite assoone as grace entreth See Romaines the .xj. Chap. Which place abundantly teacheth vs that the grace of God and the merites of our workes cannot stande togither Then againe he sayth that Iesus Christ is the mediator of that grace in whome we are taught by Oracle from heauen that God is reconciled vnto vs Last of all he sayth we take holde of this grace by faith For we beleeue sayeth he to be saued by the grace of our Lorde Iesus Christ. Therefore all the meane of our saluation may be comprehended in fewe and
the Citie crying These that trouble the worlde are come hyther also whome Iason hath receyued priuilie And these all doe contrarie to the decrees of Caesar affirming an other king one Iesus And they troubled the people and the officers of the Citie when they heard these things And when they were sufficiently aunswered of Iason and of the other they let them go And the brethren immediatly sent away Paule Silas by night vnto Berrhoea which when they were come thyther entred into the Synagoge of the Iewes AS God ordeyned his sonne from euerlasting to be the sauiour of mankinde so he prophecyed in the beginning of the world that there should be perpetuall enmitie and contention betweene the Deuill and him when he sayde vnto the Serpent I will set enmitie betweene thee and the woman betweene thy seede and hir seede The same shall treade downe thy heade and thou shalt treade vpon hys heele Continuall examples of which prophecie this booke of the Apostles actes declareth vnto vs For wheresoeuer in the worlde the Apostles went about to erect and establishe the kingdome of Christ by the preaching of the Gospell there Satan by his instrumentes alwayes withstoode them This he did fyrst at Ierusalem by the Scribes Priests after that at Samaria by Simon the Sorcerer after that againe at Damascus by Areta king of Arabia in Cyprus by Elymas the Sorcerer at Antioch in Pisidia by the Iewes who after that of an obstinate purpose and implacable hatred followed Paule euerywhere by sea and by lande to hynder and stop the course of the gospell For these were his enimies at Lystra These withstoode him as he taught at Derba And nowe being called of God into Macedonia they trouble and molest him For by their meanes as this present place teacheth he is thrust out of Thessalonica where the gospell began prosperously to take roote The chiefe vse of all these things is that we must not be offended if the lyke come vpon these dayes but that we consyder that this alway is the state of the church in this worlde bicause the worlde delyghteth more in seruing the Prince thereof than in Christ. But let vs vewe this present place which marueylously serueth to instruct and comfort vs against the wicked assaultes of the Deuill and the worlde For fyrst it teacheth vs with what instruments the Deuill fought agaynst Paule at Thessalonica After that it describeth their properties and qualities and the good successe of all this Tragedie Among the instrumentes of the Deuill which he here thought good to vse are two kynde of men rehearsed The fyrst are the Iewes which Luke sayth had indignation at the Apostles But they were hypocrites which vsed the pretence of Gods lawe and zeale of auncient religion to cloke their obstinacie and vnbeliefe with where in deede they sought nothing but their priuate gaine and glorye as by their conspiracie may easily appeare For they tooke vnto them certaine vagabundes men of naughtie conditions whose companye they ought to haue shunned as a moste pestilent plague if they had loued truth and religion For thus are ydle and luskishe lubbers worthie to be called who when they haue spent their goodes in waste stande in the market place lyke publyke wares to be solde and are ready to commit all kinde of mischiefe so they may fynde a buyer This is a marueylous society and such as a man would neuer once suspect could be amonge professours of such vnlyke studyes but that the force of hatred once conceyued against the truth is so great that it vseth to ioyne men of most diuers conditions and natures in league togither Thus thou seest the Priestes Scribes and Phariseyes the Sadduceyes Iudas the Apostle the souldiours Herode and Pilate conspire togither against Christ all which otherwise were of diuers countreyes religion and profession This place teacheth vs who are the most earnest and chiefest enimies of the truth Uerily hypocrites which vnder a false pretence of religion seeke their owne aduauntage and such as being nusseled in ydlenesse and cannot away with pouertie are readie to sell their helpe about any thing For as the fyrst sort by the testimonie of Christ can not beleeue bicause they burne in desyre of priuate glorye so the other thinke there is most right where most meede is Therefore Satan vseth craftily to ioyne and consocyate these two sortes of men togither to the ende that these bolde and desperate dickes of Caria hyred and waged by hypocrites may with open violence bring that to passe which they cannot with their craftie and subtile inuentions This is the cause that nowe a dayes so manye Prelates are seene in kings Courtes that Byshops be of Princes counsels and that Monkes which bragge they are men deade vnto the worlde are seene flying in the fyeld among armed men For they can fynde themselues no more trustie defendoures than such as haue solde their soules and consciences and measure all truth and religion by gaine and lucre These things teach vs what kinde of men they shoulde most of all beware of which desyre to haue their Churches in safety In many places now a dayes Abbotes and Bishops craftily insynuate themselues and pretende a kinde of zeale But when they are once let in by and by they fynde men meete for their purpose and deuises which being brybed with golde dare forceably doe anye thing against the doctrine of Christ and they are founde to be most of all other voyde of al religion and righteousnesse which seemed before to beare greatest zeale vnto God. This the seconde part of this place teacheth vs which declareth their doings which hytherto pretended the zeale of godlynesse in their enterprise The fyrst thing that they doe they set all the Citie by their conspiracie in an vprore which was easie for them to doe by false rumours which they spredde both openly and priuily agaynst the Apostles as enymies of the publike weale That done they violently giue an assault to an other mans house meaning to haue brought forth the Apostles if they had found them there But what kinde of zeale is that that maketh men burst open dores and hale innocents vnto death Yet is there a more heynous matter than this For when they could not fynde them they sought for they bring and pull before the Iudges Iason the Apostles hoste a man for his hospitality worthy of singuler prayse and with him certaine of the brethren which beleeued in Christ and accuse them as Traytors vnto the Citie And they so frame their accusation that they intermeddle in euery worde most impudent lyes and slaunders These say they that trouble the worlde are come hyther also whome Iason hath receyued priuilye They call the Apostles which preach peace and mutuall looue troublers of the worlde whereas they themselues had nowe set all the Citie on a roare lyke seditious fellowes But bicause they knewe religion in pretence whereof they made this adooe was smally regarded
Therefore Dauid gathereth very probably thus The Lorde is my helper I will not feare what man can doe vnto me And bicause this promise is generall and appertayneth to all them that walke in the vocation of God all menne ought to applye it vnto themselues and in affiaunce hereof to beare out all the assaultes of the worlde couragiously The seconde reason is No man shall inuade thee that shall hurt thee He sayeth his enimies enterprises shall be in vaine This is a speciall promise which alwayes taketh not place For many times it commeth to passe that the godly are entangled in many troubles and grieuous daungers and we reade that Paule was layde hands on manye times yea after this he was taken and brought to Rome by sea and lande where he ended his life by the sworde And notwithstanding these things came so to passe yet abideth the truth of Gods fyrst promise sure and fast and god saueth those that be his from death and neuer fayleth them Wherefore we must walke and holde on in the vocation of god by fyre and sworde The thirde reason is that he sayth he hath much people in Corinth· By this he teacheth him that his labor shall not be in vaine bicause the word of god in the elect and predestinate to saluation vseth to be effectuall as is declared in the .xiiij. Chapter This is verye notable that God hath in so naughty a Citie so much people and more than Athens which thought hir selfe for vertue and wisedome to passe all other Cities Whereby we gather that they which are openly drowned in sinne are moste apt to receyue the kingdome of god than the Iusticiaries and holy ones that woulde seeme to all men to be iust and good For it fareth herein as in the sickenesses of the bodye For as they that are sicke of knowne diseases doe sooner seeke the Phisitions than they that are diseased with secret whereof they are ashamed and can after a sort hyde them so they that be notorious open sinners doe sooner receyue the doctrine of saluation than hypocrites which swollen with the confydence of their owne righteousnesse thinke they haue neede of none other For where these cannot denye but they are sinners they of necessitie are carefull howe to be saued and are compelled to seeke saluation in others than themselues Which is the cause that Publicanes and harlots are preferred before Phariseyes in the kingdome of god And Christ appointed the doctrine of saluation to beginne with the reprehension of sinners that laying aside the pryde of our owne righteousnesse we myght learne to flie vnto the grace of god In the meane season it ought much to comfort vs that the Lorde hath many heyres of eternall saluation in so vntowarde a Nation For hereby it appeareth that God is neuer without hys seauen thousande although all menne seeme wicked and naught 1. Reg. 19. For such is the certainetie of Goddes Election and Predestination that they are counted for Gods elect which are from euerlasting written in the booke of lyfe although they yet lye drowned in sinne Euen so Christ calleth them his sheepe which yet he had not called by outward preaching nor drawne by inwarde operation of his spirite but yet knewe they were gyuen him by his father before the foundations of the worlde were layde And this is a consolation of all other most effectuall that our sinnes cannot hynder Gods election For whome he hath predestinate those in tyme he calleth and draweth and maketh lyke vnto the ymage of his sonne and suffereth them not for any thing to be seperated from his loue Moreouer howe great the force of Gods comfort is appeareth by Paule which abode a whole yeare and sixe Moneths at Corinthe and there preached the worde of god Here the pacience of Paule and the truth and power of God which preserued his seruaunt so long in so wicked a Citie is diligently to be considered He aboade so long among these prowde and vnthankefull men as tyll he had brought those vnto God which he heard were his elected What fyercenesse and discourtesie they vsed in the meane season agaynst Paule may easily appeare by his Epistles This example of Paule reprooueth them that rashely leaue theyr Churches assoone as they see all things succeede not according to their desyre we are taught moreouer what a painefull thing it is to edifye and buylde the Church seing we heare that Paule laboured so long at Corinthe where he confesseth that he dyd but plant onely Yea his Epistles declare that there was neede afterwarde of contynuall traueyle and care Therefore the slouth of some Ministers is very detestable which suppose vehemencie of zeale in edyfying of the Church is but superfluous Let them all follow Paules industrie that by daylie exercise of fayth we may make sure our election and vocation and come to the inheritaunce of the kingdome of heauen with Iesus Christ our Lorde to whome be prayse honor power and glory for euer Amen The Cxxij Homelie WHEN Gallio was Ruler of the Countrie of Achaia the Iewes made insurrection with one accorde against Paule and brought him to the iudgement seate saying This fellow counselleth men to worship God contrarye to the lawe And when Paule was about nowe to open his mouth Gallio sayde to the Iewes If it were a matter of wrong or an euill deede ô yee Iewes reason woulde that I shoulde heare you But if it be a question of wordes or of names or of your lawe looke yee to it your selues for I wyll be no iudge of such matters and he draue them from the seate Then all the Greekes tooke Sosthenes the chiefe Ruler of the Synagoge and smote hym before the Iudges seate And Gallio cared for none of these things ALthough God sendeth out the Ministers of his worde as sheepe among Wolues yet he defendeth them with his fauour and protection so that the wicked enimyes of truth can not doe what they please against them This Paule found true both at Corinth specially and at manye other places besides For being in feare and trembling in the midst of many daungers almost swallowed vp of feare God preuenteth him with his comfort and promyseth him not onely safetie but also great successe and fruite of his labour and traueyle And that he promysed him he perfourmeth to the vttermost as this present place declareth For in a tumulte and vprore where the Iewes raued lyke madde men when all hope of mans helpe was past God by his secret power wonderfully saueth and delyuereth hym so that he taketh no harme And bycause this is a peculiar and very notable example of Gods ayde and assistaunce it shall not be vnprofytable to discusse euery circumstaunce of this hystorie And fyrst the begynners of thys trouble are here noted which are the Iewes of whome seing we haue often times intreated it needeth not that we say any more These men hauing hytherto bene quyet being kept
the Churche which we may coniecture by the time For first it is sayde that he prolonged his sermon vntill midnight then when supper was done howe he discoursed till breake of the day of things appertaining to religion Therefore his teaching was not for a fashion sake and as though he cared not whether he did it or not but with great zeale and diligence For where he had a righte iudgement of his ministerie and knewe he was sent of God to be an Embassador for Christ as he testifieth in this later Epistle to the Corinthians the fifthe Chapter he therefore was very feruent in zeale bicause he would not be coumpted an vntrustie Ambassadoure vnto god Also it is euident that the hearers had as good a iudgement of Paules ministerie as of his doctrine bicause they did vouchsafe to beare him so paciently all the night long By this example is the slouth of our age reproued and the great contempt of Goddes woorde For in the Ministers appeare not those tokens of the Apostolike zeale bicause many of them are occupied more in vaine studies than in the meditation of Gods woorde and thinke they haue well discharged their duetie if they make one or two cold collatiōs in a weke Again the people that can not stand long to heare thinke euery minute of an houre that they spend in hearing of Goddes woorde an whole day whereas in trifeling studies yea in filthie and dishonest they thinke no time no cost no laboure too muche Hereof it commeth to passe that the authoritie of the Ministerie is despised and the word of God kept from a great many See what God sayth of both these euils in Malach. 2. cap. and Amos. 7. Now followeth the myracle by the which God thought good both to approue the ministerie of Paule and also to stirre men vp to the diligente consydering of Paules doctrine In the fyrst part whereof Eutychus is to be consydered vpon whome the myracle was shewed As Paule was preaching he sat in a window either bicause the number of hearers were so many that there was no seate for him elswhere or else bicause he wold haue so shaken of slepe which he perceiued came creping on him Howbeit at length being ouercome of sleepe he fel downe and died of the fall But if this thing came vnto him whose sleepinesse might many wayes be excused what thinke we may come to passe and fall on those which heare the worde of God in contemptuous wise and while they seeme to sit to heare either of purpose settle them selues to slepe or else being ouercome with surfe◠and quaffing are enforced to sleepe As these men are negligent of their saluation so they much regard not the maiesty of god Wherfore it can not be but the preaching of the gospel must tend to their destruction which otherwise is the administratrix of saluation vnto the diligent hearers and them that beleeue it Also we are taughte by this place that God permitteth vs sometimes to be tempted with doleful and heauie troubles For what thing I pray you could make Paules doctrine to be suspected seeing his industrie was disturbed with so dolorous a trouble Yea what enuie should the Apostle haue had who should haue bene iudged the cause by reason of his long sermon But the Lord faileth not those that are his but by a notable myracle sheweth by and by that the gospell bringeth saluation so that whatsoeuer seemeth to make most against it serueth to the confirmation therof Let vs learne therefore to iudge rightly of all aduersities that falleth oute God sendeth them to feare vs and to haue occasion to exercise his power Let vs therfore paciently suffer al things and not doubt of the knowne truth For so it shal come to passe that the ende of those things shall be ioyfull whose beginning seemed to vs to be altogither vnprosperous and dolefull as shall be most euidently declared in the second parte of this miracle to omit other examples which might be brought After this Luke describeth the myraculous raising vp of Eutychus againe wherein all thing that Paule did must be considered in order First assone as he knewe of the matter he gate him downe to helpe him and alleageth for his excuse neither the dishnoouring of the Sabothe nor of the supper He is not therfore superstitious but remembring the doctrine of Christe vnderstandeth that the Sabothe was ordained for man and that all externe ceremonies must giue place vnto charitie Therfore they are foolishe superstitious yea wicked which in like necessitie saye it is vnlawfull to breake the traditions of men as they which are so bounde vnto Monkishe rules that they may not helpe their kinsfolke being in daunger or distresse and thinke no cause sufficient to interrupt the sacrifice of the Masse Then falling vpon the yong man he embraceth him not bicause he thought he could bring him to life againe by the touching of his body but for that he knew this must be done by the power of Christ whose ambassadour he was Wherfore this gesture of Paule conteineth the mysterie of our saluation For by the proud fal of Adam sinne death by meane thereof fell on vs all But in Christ life and saluation is offred vs partakers wherof shall all such bee which being drawne by the doctrine of the Apostles as it were by the armes doe come into the fellowship of Christ through fayth Furthermore he friendly comforteth them that are in feare saying Make nothing adoe or be you not troubled For he was not without cause afraide as we saide before least the weake in faith would hereby much haue swarued Wherefore he by and by addeth His life is yet in him By the which wordes he denieth not the myracle but pronounceth modestly of him selfe bicause he would not seeme to attribute any thing to him selfe and for that he would giue occasion to no man to thinke of him aboue that becommed them Then returning forthwith into the chambre againe he maketh an ende of the distributing the Supper and beginneth a newe sermon which he continueth vntill morning and then by sunne vp taketh his iourney Herein is Paules wonderfull diligence to be commended which hauing wrought such a myracle goeth yet on in his vocation and thinketh he hath not yet fulfilled all his duetie as some sluggardes vse but yet great vaunters of their owne labors and trauailes let vs imitate Paules industrie and thinke that we owe God the more seruice the greater tokens we perceiue in oure selues of his power and grace Luke ioyneth vnto this myracle a notable frute of this endeuor and studie For they brought the yong man aliue For the woorkes of God are perfecte and the Apostles beguiled no man with myracles of legierdemaine as Iuglers vse to do Then the beleeuers were not a little comforted not only bicause the yong man was restored to life againe but for that they sawe set before their eyes such an euident testimonie of Gods
knees and prayed with them all For where he knew that God only gaue all increase as otherwheres he teacheth therefore he was not vnmindfull of prayer specially in a matter of such importaunce whervpon depended the saluation of al men And hereof sprang that auncient and notable vsage of the Church wherin sermons vsed to be begon and ended with prayers which prayers who so neglect abundantly declare that they resorte vnto sermons more of curiositie than either for desire of Gods glory or their owne saluation of which sort they are which are described in Ezechiel the xxxiij Chapter And as this example commendeth prayers and specially publike prayers which it behoueth vs to make with feruent affection of minde so it teacheth vs to obserue also a godly modestie of behauiour in the same wherby we testifie the meaning of our minde Among these gestures this is the moste auncient where the godly men vse to pray on their knees or else lying with their bodies prostrate on the ground therby setting themselues in order of humblenesse They vse also commonly to lift vp their hands vnto heauen both to declare the ardent desire of their minde and also to testifie their fayth wherby they firmly beleue that they shall receiue that they desire Yet muste we take heede that we cloke not a naughtie minde with a vayne kinde of gesture or that we lifte not vp handes embrued with bloud Touching bothe which vices reade Esai 1. and .29 Chapiters After all these things Luke addeth Paules departure out of Asia in the which two things fall out chiefly to be marked First he sayth they fell on weeping of all hands and euen they whom Paule had somdeale more openly quipped But they regarded not so muche their priuate reprehension as the publike commoditie of the whole Churche They are therfore sory that the Church should be depriued of suche an Instrument and they declare their sorrow by weeping embracing and kissing This is a very delectable example of mutuall charitie wherein the Ministers and Congregations shoulde stryue eche to ouercome others Paule loued them wonderfully as his whole trade of life declared Therefore they agayne loued him and reuerenced him as their Apostle and Father Where this mutuall affection reigneth all things prosper well But they whych hate their Ministers are for the moste parte moste vnhappy as may euidently bee seene in the Israelites which hated Moyses and Aaron Also by this place the indolencie of the Stoikes is condemned They thinke it vnlawfull for any man to shew any token of any affection As though affections were euill of themselfe and not set in vs by nature and that when any excesse is committed it were not through our default God requireth of vs a moderation of the minde but will not haue men to become stockes or stones Last of al they bring Paule to the shippe which is a dutie of reuerence and for the most parte proceedeth of loue Here we learne that they are worthy of honor which labour diligently in setting foorth the glory of God or otherwise wel accomplish their duetie Agayne we are taught that God neuer letteth them go without glory that are such For his promise is I will honour those that honoâ—r mâ— â–ª Leâ— ministers of the Church Magistrates also remember these things thaâ— they may learne by like industrie to preserue and maintaine their autority And let vs one with another lay to our helpes to the maintenaunce of the Church so shall we hereafter be partakers of the heauenly honour wyth Chryst our Lord and Sauiour to whome be prayse honour power and glorie for euer Amen The .xxj. Chapiter vpon the Actes of the Apostles The Cxxxviij Homelie ANd when it chaunced that we had launched foorth and were deparâ—ed from them we came with a straight course vnto Choon and the dayâ— following vnto the Rhodes and from thence vnto Patara And when wâ— had gotten a Ship that would sayle vnto Phenices we went abooâ—d on it and set foorth But when Cyprus began to appeare vnto vs we lefte it on the lefte hande and sayled vnto Syria and came vntoo Tyre for there the Ship vnladed the burthen And when we had found brethren we tarried there seuen dayes And they tolde Paule through the spirit that he should not goe vp to Hierusalem And when the dayes were ended we departed and went our way and they all broughte vs on our waye with wiues and children till we were come out of the Citie And we kneeled downe on the shoare and prayed And when we had taken our leaue one of another we toke Ship and they retourned home againe When we had ful ended the course from Tyre we went downe to Ptolemais and saluted the brethren and abode with them one day THe holy Ghost rehearseth very diligently the paynefull and dangerous voyages of the Apostles that by them we might learne the exceeding goodnes of God towarde vs who woulde haue his elect instrumentes and most faithful Ministers for oure saluation sake â–ª inured with such trauels and dangers for that wee shoulde the more feruentelye embrace the doctrine of the Gospell which it behooued to haue sette foorth wyth so greate paynes And to this ende must the hystorie of this Chapiter be referred wherin we are taught how Paule passing many seas through many hazardes came into Syria and from thence to Ierusalem where beeing courteously receiued of the godly but betrayed by the sedicious and apprehended he was committed to the power of the Deputie or lieuetenaunt of the Romanes al which things we shal consider in their time place This place specially hath many things which make muche for the explication of that we sayd euen now Wherefore the Contents muste be the more diligently discussed whiche at the first sight seeme but barren First it is declared how Paul vnwillingly departed froÌ„ Athens with his company We launched foorth sayth he and were plucked from them On this sort it is said Christ was pulled from his Disciples at mount Oliuet Luc. 22. By which worde is declared a great griefe of minde risen about his departure And verily the causes of this griefe were neither fewe nor yet tryfling For Paules three yeres conuersation amongst them had engendred a mutuall loue betweene them And diuers arguments of this loue were apparaunt all which these freshe teares and common griefe taken on all partes called agayne to remembraunce Moreouer Paule knew that he should come no more amongest them which loued him so intierly that he had lefte them in daunger of Wolues whom he had trayned and brought to with great paynes and trauell All these things had bene able to moue euen an heart of yron Thus wee see Parentes mourne when their children by death are pulled from them which by reason of their minoritie are not yet able to helpe them selues Yet Paule ouercommeth all griefe of minde bicause he would obey the calling of God which drue him to Ierusalem By
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
biddeth them make ready such a bande of men as might suffise for his purpose He commaundeth also to prepare beastes for Paule to ryde on Furthermore he appoynteth the nyght to carry him in for auoyding of tumulte And giueth them in their hands letters of commendation to Felix the President All which things coulde not be done without great labours and expences But he remembring his office spareth neyther for paynes nor charges to deliuer a prisoner as yet conuict of no crime out of the handes of murtherers The lyke industrie must Christian Magistrates vse in the defence of good men forasmuche as it is playne that they are cheefly ordeyned for that ende But the example of this Ethnicke reproueth both the negligence and iniquitie of a great many persons which had leefer to deliuer an hundred ministers of the worde to be slaughtered than they would take such paines and be at suche costes for their sake Yet let the vnthankfulnesse of this age feare no man from doing his duetie faythfully For although men cease from doing their partes and that there appeareth no helpe in them yet will God neuer fayle of his promise which vseth to take those that worship him out of a thousande daungers and that by meanes vnlooked for and will bring them at length to the inheritaunce of heauen through his sonne Iesus Christ to whom be prayse honour power and glory for euer Amen The Clj. Homelie ANd the Captayne wrote a letter after this maner Claudius Lisias vnto the most mightie Ruler Felix sendeth greeting This man was taken of the Iewes and shoulde haue bene killed of them Then came I with Souldiers and rescued him and perceyued that he was a Romane And when I would haue knowen the cause wherfore they accused him I brought him forth into their Counsell There perceyued I that he was accused of questions of their lawe But was not giltie of any thing worthye of death or of bondes And when it was shewed me howe that the Iewes layde wayte there for him I sent him straight waye to thee and gaue commaundement to his accusers that the thinges which they haue agaynst him they shoulde tell before thee farewell Then the Souldiers as it was commaunded them tooke Paule and brought him by night to Antipatras On the morrowe they lefte the horssemen to goe with him and retourned vnto the Castle which when they came to Caesarea and deliuered the Epistle to the Deputie presented Paule also before him When the Deputie had read the Letter he asked of what countrey hee was And when he vnderstode that he was of Cilicia I will heare thee sayde hee when thine accusers are come And he commaunded him to be kept in Herods Iudgement hall SOme man might thinke the diligence of Luke the Euangelist superfluous which he vseth in declaryng how Paule by meane of the Romane souldiers escaped awaytes that certaine murtherers had layd for hym inculcatyng in hys report therof euery small trifle almost to the tediousnesse of the hearer But where it is euident that he writ by the suggestion of the holye spirite we must thinke nothyng superfluous that is tolde by his aucthoritie For hereby he setteth before our eyes the infallible veritie and trueth of God and the inuincible power which he vseth in defending his people For he defeateth not the enterprise of these wicked murtherers deliuering Paule after anye common and vsuall sorte according to his promyse but he so ordereth all the matter that he bryngeth it about by their helpe of whom the godly hoped for no such thing for that they were enimies of the Christian faith and perhappes of no religion But bicause God is truthe it selfe he can not breake his promise And bycause he holdeth the heartes and myndes of men in his hande it is therefore a most easie matter for him to vse the helpe of his enimyes in bringing to passe that he will haue done Therfore the industrie both of the Captayne and Souldiers must be ascribed to the power of God which is in suche wyse described as a man myght thinke they had coniured aswell to deliuer Paule as the other to kill him The consyderation of all these thynges as we haue oftentymes declared serueth for the confyrmation of our faith Which bicause it must diligently be shored and stayed vp by reason of daylye temptations let vs see howe Paule was brought to Caesarea to the Presidente of Iurye bicause euerye where there are diuers thinges to be founde making for the maintenance and vpholding of our weake fayth In the beginning he putteth the coppie of the Epistle wherein Lisias the Captaine commended Paule vnto Felix This Epistle teacheth vs among other thinges what breuitie our auncestours vsed in matters of waight and importance where now adayes in triftes men vse too many woordes whereof none other cause can be alleadged than for that all fayth and credite is buried in whose steade lying and false counterfeting beareth the swinge This letter consisteth of diuers partes whereof the fyrst is the superscription This conteineth both the name of the Author and also of him to whome it was written and declareth who was Lieutenaunt ouer the Iewes at that time Namely one Felix of whom prophane writers also make muche mention This man they saye was of a bondeman made free by Claudius Caesar and through foolishnesse of the Emperoure aduaunced to suche dignitie that he passed the Citizens and Nobilitie of Rome in honoures Yet kept styll his seruile condicions polluting all places with filthye luste whoredome and murther For Suetonius wryteth that he had bene the husbande of three Queenes whiche he had entyced to marriage partelye through the aucthoritie of Claudius and partely by whoredome and baudrye Drusilla daughter to that Herode whiche was smitten of the Angell as we hearde Chapter .12 he gate from Aniazus Kyng of the people called Amazi by the crafte and conueyaunce of a certayne Magitian of Cyprus He caused Ionathas the hygh Priest when he thought nothing thereof to be cruellye kylled in the Temple by Cutthrotes sent thether of purpose All whiche are tolde to this ende that thou mayst see Paules fortune vppon whome God permitted so wycked a man to haue power but yet defendeth him that he had no hurte done to him by him We are fooles therefore to feare the power or force of menne seeyng God is able to bryng downe the heartes of Lyons and make them to forbeare his people contrarye to theyr nature and vsage Also here appeareth what state that people is in whiche hauynge abused theyr lybertye heretofore haue plucked the wrath of God vppon them Suche it is euident the Iewes haue bene whom God had not onely endued wyth libertye and freedome but also hadde consecrated them to hys owne selfe and amongest all Nations chose theym to be his peculiare people But bycause they woulde not obeye the holye lawes of GOD nor be amended by the admonyshementes of the Prophetes and of Christe
be preached by Paul vnto two persons borne of wicked stocke polluted with incest For their great grandfather was Herodes the great which laide wayte for Christ being new borne caused the babes of Bethlehem most cruelly to be murthered Herodes Antipas brother to their graundfather Aristobulus or as some thinke Alexander being him selfe also defamed of incest cōmaunded Iohn the Baptist to be beheaded scoffed at Christ being sent bound vnto him Of their father Agrippa we spake of late who killed Iames cast Peter the Apostle in prison ▪ meaning to haue put him to death also but that he was deliuered by the helpe of an Aungel Agrippa Bernice borne I say of such progenitours as these heare Paule preach the Gospel of saluation Wherby it easily appereth that God is not so wayward nor desirous of reuēge to punish the children for the wickednesse of their fathers but that his grace is stretched out to al men that wil truely repent and turne vnto him See what he sayth hereof himselfe in the eyghtenth Chapter of Ezechiel Wherevnto also is to be referred howe Chryst was peculiarly sent vnto those men whose predecessors beeing many waies vnkind towards God slew the prophets that were sent vnto thē And we see in these dayes that the grace of God and the merite of Chryste is moste curteously offered to meany which haue horribly sinned Therefore they which Sathan hath taught to doubt of Gods fauour and mercy as though our sinnes were greater thā it let them lerne comfort hereby Also let these things serue to instruct vs that we condemne no man rashly bycause of his auncestrie seeing that in the generation of Chryste are numbred diuerse diffamed persons so that no man neede to doubt but Chryste chiefly belongeth vnto sinners But to returne to our purpose let vs see for what occasion Agrippa was so desirous to see and heare Paule This was as it is sayde certayne dayes after his comming which by all likelyhoode were spent in pastime and banquetting For Princes and noble men haue little care of Captiues and prisoners It is to be thought that Festus had cōmuned with Agrippa about Paule supposing to be holpen by his counsell in such a difficulte intricate matter Therefore he beginneth in this wise to declare the whole matter but subtilly and craftely slyly dissēbleth how he would haue gratified the Iewes as we shall see when wee come to the place For his declaration consisteth of three parts wherof we will orderly intreate In the first part he declareth what Paule is what the Iewes requested and what answere he made them He sayth Paule was a captiue lefte in prison by Felix Which thing he allegeth for this cause that Agrippa should not thinke he had caused him to be layde in holde The Iewes sayth he made request vnto me by their Elders Priestes that I should giue sentence of death agaynst him Which thing I would not graunt them For I alleaged vnto thē the maner of the Romanes which was to giue sentēce of death agaynst no man for any mens pleasure but first to vse all kinde of search lawful enquirie so that the accusers shal make informaiton openly and the accused shal haue time place to make his purgation defence Uerily the custome that Festus allegeth is very notable wherby al magistrates are taught that they must do nothing for any mans sake contrary to law and iustice For although humanitie gentlenesse is a thing much commendable yet it becommeth Iudges alwayes to haue a speciall consideration of iustice Which thing both the lawes of God and al nations expressely commaunde Surely Salomon sayth that God hateth him as much that spareth a wicked person as he that slayeth an innocent Pro. 17. But the vntowardnesse of our daies is muche to be bewayled where that that Festus sayth was in vse with the Romanes hath scarse any place among Christians For we see it oftentimes come to passe that the faithful people of Christe for the Popes pleasure are cruelly made out of the way without any hearing of their cause As many magistrates therfore as wil truly discharge their office must see that iudgement procede lawfully and as it ought Aboue al things it is requisite in iudgement that the accusers be present that there be no place for slaunders backbiting which many times bring innocents in much daunger That done let the defendantes also haue place to make their lawful purgation let Iudges thinke that they haue two eares giuen them the one to heare the plaintife the other the defendant But specially let this rule haue place that right and lawe be not transgressed for any mans pleasure For where Iudges be no priuate persons they must know they are bound indifferently to al men alike Furthermore as the equitie of the Romane lawes deserueth to be praised so the impudencie of the Iewish Priestes is vtterly to be detested which durste requeste that thing which an heathen man vnderstoode was neither right nor lawfull But where they which would seeme to be most holy and the very pillers of Gods Churche thus dyd mighte not the Gentiles iustely suspecte their religion But woulde to God wee sawe not the lyke impudencie in the Monkes and Byshoppes at this day which vse to make moste wicked decrees in Princes courtes and abuse the clemencie of kings to establish their tyrannie agaynst the seruaunts of Chryst. In the seconde parte is declared howe Festus handeled thys matter As soone sayth he as they came hyther I gaue them audience strayghte way And by and by I perceyued hee was innocente For they layde none of those things to hys charge that I looked for but brought forth certayne questions belonging to their owne superstition and handled a certayne cause of one Iesus who Paule sayde was risen agayne from death After this sorte speaketh the prophane man moste contemptuously of sincere religion which Paule yet handled bothe diligently and at large as may be gathered by Festus owne saying In him haue we an example of all those which contemne and deride the mysteries of the word of God and specially the resurrection In instructing of whome although we little preuayle no man muste be offended considering that Festus had so little regarde of those things which Paule moste grauely declared Yet Iudges haue an other thing to obserue in this heathen person namely to heare causes without delay considering that by vniust dilatories from day to day many men are circumuented which bicause they are not able to be at such charges are vnable to prosecute follow their right Principally let vs obserue how Paules innocencie is confirmed by many testimonies For first we had Lysias the capten a witnesse therof After that Felix Now Festus And within a litle while after we shal haue Agrippa to make one with them And although the wicked priests go on in their accusatiō yet they confirme Paules innocencie the more for that they are
intercession those promisses are ratified whereof wee should haue no vtilitie at all vnlesse he were the maintainer and defender of the couenaunt But bicause as well the diuine power of Christ as also the office whereunto his father appoynted him appeareth most euidently in the resurrection of the deade as Paule other wheres declareth he omitteth nowe the other Articles and taketh him to entreate only thereof as a thing cheefely appertaining to this present controuersie For by this it appeared both that Iesus Christ which rose againe from the deade was the aucthor of life and saluation and also the error of the Saduces which vtterly denied the resurrection was confuted For it is very like that this secte at that time did muche preuaile with many men and that diuers of Paules hearers were infected with the same For onlesse we graunte this Paule may seeme too importunate which asketh in angrye wise why it should seeme incredible to them that he saide God should raise the deade againe And vndoubtedly Paule intreated of all these things more at large and confirmed them with testimonies of scriptures But Luke doth but touch certaine breefe notes of euery thing to giue vs an occasion the more to meditate thereof And surely this place which the breuitie thereof maketh obscure will be moste plaine if a man woulde draw out therof the propositions or arguments which Paule as it is euident more at large handled Wherof this shal be the first Our controuersie is touching the hope of the promisse made by God vnto the fathers and of the whole meane of our saluation The seconde I teache that this hope consisteth in Iesus Christe onely which they constantly denie The third I proue by the resurrectioÌ„ of him which declared that he was both the sonne of God and the aucthor of life that all the meane of our life and saluation consisteth in Christe The fourth neither ought the resurrection of Christ to seeme incredible to any man for as much as it is a moste easie thing vnto God in the end of the world to raise all the dead againe as all the scriptures declare he shall doe This seemeth to me to be the order of Paules oration and the summe of al those things which hitherto haue ben spoken which if we consider it shall be very easie to explicate euery thing more at large Also by the enumeration of certaine principall poyntes he thought he wold make his hearers attent bicause they should not thinke that he contended with the Iewes about a trifle as Festus before had said In the meane season we haue to consider certaine common places falling out in this matter And first of all we be taught what the faith hope of all the Sainctes and of the whole church of God hath bene in al ages Uerily euen such as hath depended vpon Christ the sonne of God which became man for our sake and which beleeueth that all faithe and saluation consisteth in him only For this dothe Paule in this place call the hope of the promisse made sometime vnto the fathers But the Catholike faithe saithe that all the promisses are confirmed in Christ as Paule himselfe euery where confesseth specially in the first Chapter of the second to the Corinthians and in the tenth Chapter of the first to the same Corinthians where he wryteth that the condition of the fathers of the olde Testament was allone with oures so that he attributeth to them oursacraments also which are baptisme and the supper eueÌ„ as other wheres he attributeth to vs the passeouer and spirituall circumcision Howbeit these things shall more euideÌ„tly appeare if we consider the promisses of God which he made sometimes vnto the fathers Among these fathers Adam is the first who when hee was thrust out of Paradise into this vale of misery had none other hope of saluation giuen him than that which is in Christ only For the seede of the woman was promised vnto him whose heele the serpent should lie in wait to sâ—ing although in vaine for as much as that seede shuld crush and tread down the serpents head But Christ alone may be called the seede of the woman which without any commixtion of mannes seede toke fleshe of the virgin Marie The Deuill that olde Serpent lay craftely in waite against his heele that is to say against his humane nature and by his instruments brought to passe that he was slaine vpon the Crosse but to his owne vtter hinderance and destruction For heereby it came to passe that Christ when he died trade downe the head of the Diuell that is vanquished his rule and tirannie by the merite of his deathe and vtterly disarmed him of his force and draue him out of his kingdome But seeing there is no doute but that Adam beleeued this promisse for as muche as he chaunged his wiues name and called hir Heuâ— as which should bring foorth them that should lyue it is euident that he dyd put his whole hope and trust in Iesus Chryst alone which was that promised seede of the woman Therefore Adam was a christian man and beleeued that he and his posteritie should be deliuered and saued from the tyrannie of the Diuell through the merite of Chryst onely Paule in the .11 chapter to the Hebrues proueth most euideÌ„tly that Abel Enoch Noe and the other fathers as many as before the floud plesed god were of the same fayth After the floud we haue chiefly to consider Abraham with whom it pleased God to renue his couenant whom the scriptures cal the father of all those that beleeue Moyses and Paule beare witnesse that he beleeued God and howe that beleefe and fayth was imputed vnto him for righteousnesse What he beleeued all men knowe verily that the promise of God which sayde that in his seede all nations should be blessed and saued should be confirmed And that this seede was Chryst bothe Paule in the third to the Galathians and Chryst him selfe witnesseth For Chryst sayth Abraham reioyced to see my day and he sawe it and was glad This is to be vnderstanded of the contemplation and sight of fayth onely Whervppon we gather that Abraham also was stayed vp by fayth onely in Chryst and at length saued Touching his ofspring and issue Isahac and Iacob what needeth it to speake seeing it is manyfest that the promises made vnto the father are so oftentimes repeated vnto them yea Iacob when he lay a dying preached to his children touching the sauiour that was promised and playnely expresseth his comming And if we consider Moses it shal appeare that he also had his respecte vnto Chryst onely He sendeth the people of Israell vnto him whereas he promiseth them a great Prophet which al men were bound to heare as we vnderstode before by the words of Stephen and Peter Moreouer that one Epistle to the Hebrues is sufficient to teach vs that all the Ceremonies of the lawe and the Leuiticall seruice were