of the resurrection he more fully setteth forth the same going on speaking still vnder the person of christ For he saith Bicause thou wilt not leaue my soule in hell neyther wilt thou suffer thine holye one to see corruption Thou hast shewed me the wayes of lyfe thou shalt make me full of ioy with thy countenance There be in these words diuers things which are to be vnderstāded of Christ only as Peter teacheth in the things folowing Yet bicause the certaintie of our resurrection dependeth vpon Christes resurrection whome Paule for that cause calleth the first fruites of them that sleepe the fruites and effects of all those things that came to passe in Christs resurrection appertaine also to vs Therefore it shall be profitable for vs diligentlye to consider the things here sayde For as they set forth the resurrection of Christ so they teach vs wherein to hope and paint out the order and maner of our resurrection with that true felicitie which followeth the same First he sayth Thou shalt not leaue my soule in hell The Hebrues take this worde Inferi which we englishe hell sometime for the sepulchre or graue sometime for the deade and buried in which sense the brethren of Ioseph saye Thy seruauntes shall bring the graye heade of our father with sorow ad infernum siue inferos that is to say to the graue The sense therfore of Christes words is that the soule of Christ should not tary long separated from the bodye in the place where the soules of the blessed be but should returne shortly to the body againe Manye haue vnderstoode these wordes of the discention of Christ into hell which we professe among the articles of our faith whose iudgement me thinketh ought not altogither to be reiected Great disputation hereabout hath bene kept among the auncient writers And in our dayes haue certaine phreneticke persons starte forth which haue sayde that the soule of Christ hath suffered in hell the tormentes of the damned But Christe himselfe confuteth them whiche a little before he died sayde vnto the theefe This daye thou shalt be with mee in Paradyse Besides being ready to giue vp the ghost hee sendeth not his soule to hell but commendeth it into the handes of his father Furthermore it is manifest that he offered himselfe vpon the aultar of the Crosse for the sinnes of all the worlde and did there fully accomplish the businesse of our saluation so that he truely sayde It is done or finished Therefore it must not be suffred that any shall say Christes soule suffered any thing after it departed out of his body It was heauy and sadde and felt the terrours of death at mount Oliuete as he himselfe confesseth It seemed also to haue felt the angrye countenaunce and wrath of his father in punishing sinne when he sayde vpon the crosse My God my God why haste thou forsaken me But bicause his death and passion was sufficient to purge our sinnes it is a very absurde and vnchristian point to adde anye thing else thereto Therefore Christes descending into hell may plainely be vnderstanded if we saye eyther that he truely died or that the merite of his death extended vnto them also which died before him from the beginning of the worlde as Peter in another place seemeth to meane saying that Christ preached vnto the deade which were in prison This serued bothe to the greater comfort of those which beleeued the promises made of him and increased the paines and sorrowes of the reprobate which wickedlye contemned them In the meane season the vtilitie and profit of the things here spoken is deriued vnto vs also For as Christes soule was not forsaken so our soules be in the protection and hande of God and shall retourne to our bodies againe in the later day Secondly therefore he addeth Neyther wilt-thou suffer thine holy one to see corruption This after a sort perteyneth to the exposition of the first member In the meane season as he spake of the soule so he sheweth what shall become of the body He sayth it shall not see corruption whiche afterwarde at large he declareth to be vnderstanded of Christes body onlye And surely it is plaine that all our bodies are subiect to corruption for the saying of God must of necessitie be fulfilled Thou art dust and into dust thou shalt returne againe Neyther doth the arte and industrie of man any thing preuayle going about to conserue the bodies of great men with sweete odours spicery and perfumes But Christes bodye bicause it was raysed againe the thirde daye coulde not see corruption much lesse be corrupted but rose againe a glorious body and voyde of all corruption Here is the resurrection of our bodies proued For although our bodies corrupt moulder to dust yet by the power of Christ when the last day commeth they shall be restored againe as we haue heretofore declared For our mortall bodies as Paule sayth must become lyke vnto Christes glorified bodye Neyther shall it be impossible for him to raise our bodies from the dust which made man at the beginning of claye yea all this great frame of the worlde of nothing They maye here also be confuted which saye Christes body in the resurrection was vanished awaye and had not the true properties of a body such as is to be felt and handled to be conteyned in a place to moue from place to place c. For if he sawe no corruption howe coulde he lose those things without the which a verye body cannot consist Thirdly he sayth Thou hast shewed mee the wayes of life that is thou hast brought me into life And he speaketh of the heauenlye and eternall life which only is worthye so to be called Ergo life euerlasting followeth after resurrection which life euen as Christ had so shall we haue the same in him This is well to be obserued where it is sayde the waye of life is shewed to christ Adam by sinne deserued death and the doore of Paradise after he was driuen out God fensed and garded with a sworde of fire least he shoulde returne thither and eate of the tree of life God signified hereby that men of their owne strength and power could not enter into life But in Christ the waye of life was set open againe that euen as by one man sinne entred into the worlde and through sinne death so by Christ only righteousnesse and life shoulde be restored againe Therefore the Apostle speaking of Christ sayth that the life appeared to vs. And Christ euerye where is called the breade of life the light and the waye of lyfe and the resurrection and the lyfe This commoditie therefore which the resurrection of Christ hath gotten vs is verye singular bicause we shall be raysed to an heauenly and an eternall life not to an earthly and mortall such as we nowe liue which may be trulyer called a death than a life The meane hereto
forth with the charge giuen him of god The seconde is that he sayth he spake with the Aungell which both appeared to him before and afterwarde was familiarly conuersant with him when he appoynted him to be Gods interpreter to the people We declared before out of Paule that thys Aungell was christ Wherefore Moses dignitie is here declared to be such as wherein he excelled all the Prophetes of all ages For thus we reade God sayde If there be a Prophet of the Lordes among you I will be knowne of him in a vision and will speake vnto him in sleepe My seruaunt Moses is not so which is faythfull in all my house Vnto him will I speake mouth to mouth These things Steuen calleth to their remembraunce to make them vnderstande howe great the authoritie of Moses and the Oracles which God gaue by him ought to haue bene both with the fathers in time passed and ought nowe also to be with them And to that ende he afterwarde addeth This man receiued the worde of lyfe to giue vnto vs. And it is not without a cause that he calleth the lawe the word of lyfe For so he purgeth himselfe from all cryme of contemning the lawe and setteth forth in one word the effect of the lawe For truly the lawe is a liuely worde or the worde of lyfe although otherwheres Paule calleth it the strength of sinne and ministerie or working of death For it teacheth vs the rule howe to liue holily and promiseth lyfe to all them that fulfill the same Next it leadeth men vnto Christ in whome all the meane of saluation yea and very life it selfe is conteyned For the which cause Paule resembleth it to a schoolemayster And Moses sayth he had set lyfe before the Iewes â–ª bicause he had shewed them in the lawe the true way howe to attayne vnto lyfe And these things it becoÌ„meth vs to acknowledge in the lawe if we will rightly iudge therof But if we compare the corruption of our nature with it it may worthily be called the strength of sinne ministery of death For it bewraieth sinne which otherwise lurketh in vs vnknowne and witnesseth that we haue deserued death Furthermore it teacheth vs that we are so weake that we are not able to fulfill the righteousnesse therof nor of our owne power and merites to escape the wrath of God. But of these things Paule entreateth at large We ought well to marke howe he sayth that Moses deliuered not to the Israelytes the deuyses of his owne brayne but the worde of lyfe which he receyued of god Which thing it appeareth he perfourmed with such diligence that without the certaine and expresse word of God he neuer durst institute or decree any thing in doubtfull matters as we may see in the case of the blasphemer and of the man that brake the Sabboth daye and of those which being polluted with touching of dead coarses myght not come to the passeouer feast with the congregation And that that Moses obserued that same the Prophetes and Apostles in time past were commaunded also to obserue that they should teach nothing of their owne head vnder colour of Gods name but shoulde diligently set forth the worde of God speaking in the scriptures So God putteth his wordes into Hieremies mouth and commaundeth Ezechiel to take the worde at his mouth that he should shew vnto the people And the Apostles are commaunded to teache all Nations the things which before they had learned of christ If they which bragge of their succeeding the Apostles had with like diligence obserued the same we shoulde haue in the Church more true godlynesse and fayth and lesse errour and superstition And if we consider Moses the Prophetes and Apostles we shall finde the boldenesse of the Popes of Rome to be detestable which arrogate to themselues power to make new lawes and newe Articles of faith through whose licentious lust it is come to passe that the yoke of the christians is more grieuous burthenous than the yoke of the Iewes Secondly it is to be obserued how Steuen testifieth that the law was not giuen to the fathers liuing onely in Moses time but also vnto their posteritie yea he includeth himselfe and all others that had nowe professed Christ in the number to whome it was giuen By which place the errour of them is manifestly confuted which thinke the things done by Moses and the Prophetes according to Gods appoyntment belong only vnto the fathers Howbeit it is euident that God is euerlasting and vnchaungeable And therefore his will must needes be alwayes one vnchaungeable And it maketh no matter though manye thinges be abrogated which sometime were appoynted for the olde fathers For they ought to haue remayned but vntill a time of correction and to be resemblaunces and shadowes of those things the verity whereof was to be fulfilled in Christ. And in those things consisted not the worshipping of God which ought to be spirituall bicause God is a spirit In the meane time the true points of faith religion which were first declared in the beginning of the world and more fully afterward set forth by Moses and the Prophetes remayne safe and sounde wherevnto the Prophete had a respect saying The worde of the Lorde endureth for euer And Christ sayth the worlde shall peryshe but one tytle of the lawe shall not perishe Let no man therfore beguyle himselfe through any false hope as though the thinges deliuered to the fathers in time past were not also spoken to vs seeing our fayth lyfe and all our deedes must be tryed and examined according to the rule of the olde lawe But let vs returne vnto Steuen whiche setteth agaynst the publication of the lawe the ingratitude and naughtynesse of the fathers vniustly reiecting Moses and the lawe And although he myght haue recyted diuers other naughty deedes of theirs yet bringeth he but the sinne of Idolatrie onely whereby it appeareth plainely of howe small authoritie Gods law was with them when contrary to his commaundement they durst make an ymage of God and appoynt newe kyndes of worshipping him whereas not many dayes before they had heard the terrible 〈◊〉 of his diuine maiestie The storie is in Exodus the xxxiâ— â—ha Steuenâ— â—arke and ende herein is to prooue that the fathers were alwayes 〈◊〉 of Moses â–ª and that they present trimly trode in the steppes of their frowardnesse â–ª therefore as the fathers in olde time were saued by grace onely so there was none other hope of saluation for them than such as was founded vppon the grace of god It shall profite vs diligently to consider these fewe wordes wherein this heynous disobedience is comprehended bicause they cunningly paynt out vnto vs the begynninges and proceedinges of Idolatrye First declaring the fountayne of all this euill he sayth that the fathers would not obey the liuely worde of Gods lawe but in their heart returned into Egypt And by the
Steuen falleth on sleepe 355 Steuen set on by disputations 287 Steuen oppressed and taken by sedition ibid. Steeuen dyeth full of the holy ghost Pag. 334 Steuens enimies and their enterprises against him 286 Steuens description 285 SteueÌ„s enimies rage incurable 354 Steuens example in redinesse to dye must be followed 355 Steuens enimies how they tooke his oration 351 Steuens oration and answere made in the councell of the Priests with the argument narration and partes thereof 292 Steuen being stoned how the faythfull vsed him 358 Steuen being readye to dye comforted of God and how and in what maner 352 Stipendes of the Ministers 676 Stipend must not be withholdeÌ„ from the Ministers 756 Stipende why Paule exacted not Pag. 756 Strangled and bloud 603 Stubbornenesse a thing peculiar to the wicked 268 Studious we must be of charity 618 Studie to please the people cause of persecution 489 Studies and desires of the enimies of truth 656 Study we must to please God. 580 Starre worship a thing common to the Gentiles 368 Starres superstitiouslye obserued Pag. 342 S ante V Supper of the Lorde howe it must be admynystred 735 Supper of the Lorde called breaking of breade 140 Supper of the Lorde a signe and token of Christes death 23 Supper of the Lorde with the rightes and cerimonies must not be altered 140 Supper of the Lorde taught vs by the Apostles in what order and forme to be vsed 3 Supremacie chalengers in the church confuted 5â— Superscription of a letter sent from the Synode  S ante W Swerde to keepe vnder the wicked commended 233 Swerde must be drawne in defence of relygion ibid. S ante Y Synagoge fyt place for the Apostles to beginne to preach in 512 Synâ—cdoche a figure very much vsed in the scriptures 761 Synode or conuocation at Miletum Pag. 738 Synodes and conuocations howe commodious they are ibid. Synne of those that forsake true religion how grieuous it is 516 Synners must be remitted vnto god Pag. 373 Synners not punished but first they are warned 642 Synners God disdaineth not 510 Synners must be wonne rather than destroyed 399 Synners which way God vseth to conuert them 787 Synne of ignoraunce howe it maye be excused 170 Synne agaynst the holy Ghost ibid. Synnes of men must not be rashlye iudged of 171 Synnes be they neuer so manye can not exceede Christes merite 130 Synnes cause of all euill 104 Synnes in preaching must be reproued 127 Synnes are remitted of fauour Pag. 543 Synnes although they bee heynous ought not to make vs dispayre Pag. 130 Sinne how heinous it is declared by the worde of God. 790 Synne needefull to bee rebuked in the Church 108.109 Synnes forgyuen in the name of Christ. 458 Synnes committed by thought and cogitation 373 T ante A TAbernacle was a figure of heauenly thynges 345 Tabernacle caried into the land of the gentiles 346 Tabernacle of witnesse what it was Pag. ibid. Tabernacles vse among the Iewes Pag. ibid. Tabernacle had no resting place a long while ibid. Tabernacle had not the honor of god tyed vnto it 347 T ante E Teachers office in the Churche requireth a deliget tryall 14 Teaching in the Church how it must be ordered 741 To teache which is the best waye Pag. 700 Temperaunce is a fruit of faith 829 Temperaunce what effectes â—he hath Pag. 148 Temple or church of God who build it 201 Temple hath not worship tyed vnto it 345 Temples must not bee prophaned or defiled 825 Temples by whome they are defiled and abused ibid. Templary religion is a vaine thyng Pag. 666 Temple or church commers in pompeous and prowde aray what may be thought of them 844 Tertulous oracion 819 Testament of God contayneth oure saluation 186 Testament of circumcision gyuen to Abraham what it is and how to be vnderstanded 303 Testamente the olde and the new are the law of of godly lyfe 54 Testament olde and newe how they consent 95 Testimonie of Dauid touching the resurrection of Christ. 113 Testimonie of the xvj Psalme prooued 121 Testimonies of the kyngdome of Christ. 33 T ante H Thabita raysed againe by Peter 419 Theophilus who is â— Theudas what he was 265 Threates of the worlde must not feare Christians 213 T ante I Timothey circumcised 616 Timothey borne of a Iewe and a Gentile 617 Titles and styles abused 664 Titles wherefore they ought to serue 5â—3 T ante O Tongue of the faythfull of all nations is but one 84 Tongue keeping a necessary thing Pag. 85 Tongues sitting vpon the Apostles heades were tokens of the holye Ghost 80 Tongues wherefore they serue 82 Songue or speech of Canaan 85 Tormentes must not be vsed of magistrates without a good and iust cause 815 T ante R Traditions of manne must not bee thrust into the Church 20 Traditions the Apostles thrust none into the Church 580 Traiane persecuting the Churche felt the wrath of God. 300 Tribulations of our owne brethren must be thought to be our owne 491 Tribulations ende is most ioyfull Pag. 587 Tribune delyuereth Paule againe out of the Iewes handes 463 Tribune kept from his purpose by feare of lawe 797 Tribunes readynes to succour Paul. Pag. 812 Troublers of the Church 589 Truth fought against by open force Pag. 166 Truth of god infallible 538 Truth of gods promises ibid. Truth of gods promises inuincible Pag. 886 Truth must be preached openly 520 Truth with what colours it is assaulted 193 Truth with what crimes it is charged 633 Truth is not defended with railing Pag. 823 Truth of what effecte 846 Truth Euangelicall what enemies it hath 191 Truth and gospel defendours compted seditiouse of the wicked 192. and 193 Truthes enemies must not be trusted Pag. 834 Truth in what case in this worlde Pag. 853 Truth haters are paineful and hardy therin 766 Truth hatred how much it is able to doe 809 Truth hatred whereto it bringeth men at the length 550 Truth hatred howe farre it proceedeth 810 Truth haters who are most 208 T ante V Turkes doe not honour God. 823 Turkish Ambassadors saying against the ydolatrye of christendome 340 T ante Y Tyranny of clargie ouer the Church Pag. 797 Tyrauntes can not doe alway what they list 213 Tyrauntes haue miserably perished Pag. 506 Tyrauntes sleyghtes set out in Pharao 317 Tyrants properties set out in Saule Pag. 390 Tyran defenders are flatterers 801 Tyrauntes state and condicion 213 Tyre dwellers bring Paule on hys waye 762 Tyre dwellers praye openlye 763 Tyrus visited by Paule 761 V ante A VAlerius Aurilianus moouing persecution against the church being first feared with a thunder bolte falling at his feete and yet not repenting was not long after kylled of hys owne men lying in waite for hym 301 W ante A WAntonnesse in children must be rebuked 766 Waye to attayne to saluacion Pag. 393 Way of Christ. 694 Waye of lyfe made playne in Christ. Pag. 119 Wayes of men are blinde in matters of relygyon 575 Warfayring for money how it
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
of the Princes beleeue in him or of the Phariseyes But this people that know not the lawe are accursed Let vs therefore consider the counsell of God which as Paule sayth vseth to choose the foolish contemned and vile things and of no reputation in the worlde to confounde all wisedome power and authoritie of the worlde And thus doth he not without cause For hereby it appeareth that we ought to glory or reioyce in nothing but in God alone Let others obiect vnto vs Emperours Kings Bishops Cardinals Councels and Uniuersities Doctors in Scarlot and our Maisters illuminate and whatsoeuer else in the worlde is glorious by pretence of wisedome and holynesse and on the other side let them scorne and mocke the miserable and despised state of them in this worlde which haue professed the Gospell and we will aunswere with Iesus Christ our sauiour and doctor Wee thanke thee O father Lorde of heauen and earth bicause thou hast hidden these things from the wise and prudent and reuealed them to the little ones euen so father was it thy good will and pleasure But Luke writeth that there were women also in the company of the Apostles which some thinke were they only that came with Christ when he came last out of Galiley to Hierusalem But as I will not denie but some of that number might abide with the Apostles so I thinke this place may be very well vnderstanded of the Apostles Wyues For the Gospell plainely expresseth that Peter had a wyfe And if we affirme the same of Mathewe we doe it not in vaine seeing it plainly appeareth he both had a dwelling of his owne and also kept a familie and housholde And Paule manifestlye testifyeth that the Apostles led about their Wiues when they preached the Gospell Although I am not ignorant how the maintayners of vnchaste singlenesse expounde that place of certaine faithfull women that followed the Apostles But the pieuish men perceyue not what iniurie they doe vnto the Apostles whyle they thus saye For what excuse is left for the Apostles if they leaue their owne Wyues and carie about other mens God defende therefore that we shoulde thinke such absurditie pieuishnesse and dishonestie in the most holy Legates and Ambassadors of Iesus Christ. I surelye beleeue that the Apostles Wiues came from Galiley with their husbande 's the Apostles for whom it was not lawfull to depart from the Citie vntill this present daye For where they were ordayned to take part with the Apostles of all their traueyles and daungers it was requisite that they shoulde be prepared and strengthned with some speciall gift of the holy ghost They that contend and affirme that single lyfe is of necessitie to be enioined vnto persons ecclesiasticall are more foolish than whom we neede much to confute in so great light of the Gospell considering as it is playne vnto all men that wedlocke is honorable in all persons and the bed vndefiled Amongest these women also was the holy Uirgin the mother of Iesus Christ and certaine brethren of Christes whom according to the custome of the Hebrew tongue wee vnderstande to haue bene his kinsmen Christ a little before his death had committed the tuition of hir to Iohn the belooued Disciple which tooke the charge of hir vpon him most faithfully kept hir And here is the last place that the Scriptures make any more mention of hir Nicephorus writeth that she dyed in the daies of Claudius the Emperour when she had liued fiftie and nyne yeares Eusebius in his Chronicles sayth she was assumpted or taken vp into heauen but he confesseth this to be an vncertaine doctrine or tradition bicause he addeth as some write it was reuealed vnto them In the dayes afterwarde sprang vp certaine Monkes who were not ashamed to fayne a whole storie of hir Assumption whereof the olde writers knew nothing as appeareth by Epiphanius writing against the heretikes called Antidicomarianitae If some seeme to haue erred let them seeke the steppes of the Scripture and they shall finde neyther the death of Mary neyther whether she died or died not neyther whether she were buried or not buried And a little way after I saye not that she remained still on lyue neyther affirme I that she dyed For the Scripture passeth the mynde of man and leaueth the matter in suspence bycause of that precious and most excellent vessell least any man might suspect any carnall things of hir To the which I adde that it seemeth incredible the holy ghost would haue so marueylous an Assumption concealed if there had bene any seeing he caused the translation of Enoch and Ely so diligently to be written The things that after Christs ascention happened to hir he would should vtterly be forgotten least they might giue any occasion of superstition which he knewe would growe about the worshipping of hir And surely it is marueyle the holy ghost would haue the things that concerned his mother to be kept in silence and the doings and doctrine of the Apostles to be written with such diligence But we are hereby admonished that we should not be so occupied about the supersticious worshipping of them that had bene men as about the doctrine of the Apostles In the meane season it shall profite vs to marke howe Christ Iesus appoynted to his beloued mother and deere kinsfolke so weake a succour and safegarde For if we consider the Apostles after the iudgement of the worlde they had no power no riches no authoritie no armour whereby to defende that most holy vessell of the grace and glory of God against the assaultes of the world Why therefore doth he not rather commende hir to the trust of some mightie Prince whose mynde and will he myght easily encline to take the charge of hir But he that hath mens harts in his rule needeth no fleshlye succors for the defence of his beloued Therfore the charge that Iohn had of hir was sufficient for the blessed Uirgin Let vs also learne to put all our trust not in mans helpe but in the protection of the most highest neyther let vs be discouraged if being forsaken of great personages wee haue none to fauour vs but only such as are strengthlesse and whose selues haue neede of Patrones and defenders and are subiect to all mens iniuries For it behooueth vs to saye with Dauid The Lorde is my light and my saluation whom then shall I feare The Lorde is the strength of my lyfe of whome then shall I be afrayde The Lorde is on my side I will not feare what man doth vnto mee Last of all the Euangelist declareth what the Apostles did whyle the sending of the holye ghost was deferred For if we number the dayes we shall finde it tenne dayes after Christes ascention before the holye ghost was giuen For Christ was fourtie dayes still conuersant with his Disciples and prooued the veritie of his resurrection by manye argumentes And the fiftye daye after the feast of
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
in vaine will he be mooued with other argumentes Here we haue to consider the state of the later daye which Peter expresseth in two wordes First he calleth it a daye of refreshing by a figure called Synecdoche This perteineth only to the godly which then shall feele refreshing and be deliuered from all griefe and sorrowe Then shall God wype away all teares from their eyes And there shall be no more death neyther sorrow neyther crying c. Then also shall they be enriched with those goodes which neyther eye hath seene nor eare hearde nor can be comprehended by any reason of man. Then as many as liued in the worlde and suffered all kinde of griefes in the flesh paciently shall as Iobe sayth see God in their flesh For the which cause Christ biddeth vs lift vp our heades when we see the signes going before the later daye for then our redemption draweth neare For the sight of Christ our Iudge can not be terrible to the godlye forasmuch as they vnderstand that he is their Sauiour and aduocate And this is that great benefit that we haue by faith and none otherwaies For faith only maketh vs bolde and sure of saluation at the comming of christ Then shall they finde no helpe in riches in honors nor friendship of the world which while they liued on earth despised this fayth in christ Therfore it behooueth vs to be armed with this hope against all the temptations of this worlde when we be in aduersitie and so shall we neuer be remooued from the waye of saluation Then he calleth it a day of restitution for then shall there be a restitution of al things a perfite and immutable state of creatures Which many looke for in vaine as long as they liue in this world For this world is full of confusion and breedeth new troubles euery day wherwith the kingdome of Christ sometime hath bene so assaulted that it might seeme vtterly to haue quayled But in the later day this kingdome shall be so set vp as the Prophetes haue prophecied For when all the power of our aduersaries shall be brought vnder Christes feete there shall be nothing more to trouble the faithfull and then shall be that ioyfull and peaceable state of all thinges that the Prophetes many times make mention of At that daye shall the bodies be restored againe howsoeuer they haue perished For the sea shall giue vp hir deade and so shall death and hell There shall be restored a ioyfull and blessed condicion of the worlde And this engine and frame of the world that now groneth vnder the burthen of corruption shal be deliuered and made such as it was before it was accursed for the sinne of man For there shall bee newe heauens and a newe earth wherein righteousnesse shall dwell Euery man shall receyue in his bodye according as he hath done whether it be well or euill Yea and Christ himselfe when he hath put downe all rule and all things be subdued vnto him shall be subiect vnto him that put all things vnder him and shal deliuer vp the kingdome to God the father that God may be all in all To conclude then shal be such a restitution of all things as we can now neyther vtter by woordes nor comprehende by reason for nowe our knowledge is vnperfite and our propheciyng vnperfite but when that which is perfite is come then that which is vnperfite shall be done awaye Nowe we see in a glasse euen in a darcke speaking but then shall wee see face to face In the meane while the consideration hereof serueth to our instruction that we being borne vp with the hope ofthis restitution may paciently suffer whatsoeuer aduersitie and miserie and so order our conuersation oflife by fayth in Christ that that great daye of the Lord may bring vnto vs also comfort and refreshing among other that be godly And so many it seemeth a marueyle that the Lord deferreth his comming so long And perhaps the Iewes might mooue some question hereof For where we measure God after the propertie of our flesh we cannot choose but marueyle at Gods tariaunce and deferring of iudgement But Peter aunswereth such questions where he sayth that Christ must remaine in the heauens or reigne in heauen vntill all things be restored and fulfilled that the Prophetes haue prophecied He hath on the earth fulfilled the affaires of our redemption But there remained as yet certaine things to be done long before decreed by God and foreshewed For it behooued the Gospell shoulde be preached in all the world and that the Gentiles should be brought into the fellowship of the Church as all the Prophetes by one consent testifie There remayned the mysterie of Antichrist through whose tyrannie it was needefull the Church shoulde be tried and the number of Christes martyrs fulfilled Christ therefore hath giuen a place to these things by his going into heauen hauing receyued all power in heauen and in earth Let no man therefore thinke he is vnmindefull eyther of vs or of his dutie bicause he deferreth his comming and daye of iudgement For he knoweth what he hath to doe in all thinges Let it comfort vs that we knowe he reigneth in heauen There let vs seeke him with mindes lift vp by faith without any care ofhis corporall presence in earth vntill that great daye come when like a lightning he shall appeare vnto vs sodenly Woulde to God they would diligently examine Peters wordes which now a dayes bicause they woulde ratifie a bodily presence of Christ in the earth saye that his humaine nature by reason of the coniunction it hath with the godly is so extended and so pierceth through all places that it cannot be circumscribed or conteyned neyther within time nor place Let them therfore looke what aunswere to make to Peter who appointeth to him both a time and a place Yea he affirmeth it is so appoynted of God that he should be taken into heauen and shoulde sit there vntill that last day came when he shall returne to be a iudge and to bestowe fully vpon the godlye the restitution long agone promised I knowe they iumble heauen and earth togither and by this worde heauen vnderstande the heauenlye glorye and conuersation that he is in here on earth But as this glose cannot be prooued by scripture so was it vtterly vnknowne to the learned antiquitie and therefore it needeth no great confutation Therefore leauing their quiddities let vs learne of this thirde part of the sermon that in our sinnes we despaire not of Gods grace but through repentance and true faith let vs returne vnto God and so let vs prepare our selues that that daye on vs also may shine happie and ioyfull when Iesus Christ shall come to deliuer those that be his and to condemne the wicked to whome be praise honour power and glory for euer Amen The .xxiiij. Homelie Moyses truly sayde vnto the fathers
Iohn the Baptist and Christ doe plainely declare where they seuerely and earnestly rebuke the Iewes glorying in the bare title of Abraham But Peter by this argument confirmeth those that might dispaire to the entent they might vnderstande their traueyle should not be in vaine if they woulde follow their fathers the Prophetes and embrace Christ the Sauiour whome they foretolde was to come Marke how Peter going about to perswade the Iewes to hope for saluation first maketh mention of the Prophetes He knewe therefore that this was the chiefe argument of Gods fauour toward vs to giue vs expositors of his will bicause that except we perfitely knew it we could not attaine vnto saluation Therfore among the benefites of the olde testament which God in time passed bestowed on his people this is chiefely to be remembred that he furnished them with Prophetes by whome they might be taught the will of god See Mich. 6. Amos. 2. Psal. 107. 2. Paral. 36. Yea Christ himselfe by this argument prooueth that he tooke the Apostles for his friendes bicause he hid none of those thinges from them which were shewed to him of his father Whereof we gather howe great the ingratitude and wickednesse of them is which dare contemne the worde of God and hisse at the Prophets by whose ministerie the same is preached They shall one daye feele the sentence of Christ when he most seuerely reuenge the contempt of his seruants as he threateneth Math. 10. Secondly he calleth to their remembrance the vocation of the Iewes and promise of God alleaging the couenaunt or testament of God made in the time past with Abraham You sayeth he are the children of the couenant which God made with your fathers saying to Abraham Euen in thy seede shall all the kinreds of the earth be blessed He seemeth by an Hebrewe phrase to call them the children of the Testament to whom the Testament belonged and which were Heires written in the Testament of god For so we reade they are called the children of wrath or death whome God in his wrath appointeth to death Peter seemeth to make two argumentes The first is of a thinge before denounced or shewed saying God in the Testament which he made with your fathers hath written you for heyres also Ergo the saluation contayned in the Testament of God belongeth as well to you as to the fathers The Antecedent needed no great proofe with those who knewe the promise of God well ynough I will be thy God and the God of thy seede after thee Then alleaging the summe and effect of the Testament he prooueth by an argument a comparatis that is of things compared or layde togither that they cannot be excluded from the promises For thus God testified to their father Abraham that in his seede all the Nations of the earth shoulde be blessed And if the Testament of God extended to forreine Nations who I pray you will denye that it appertayneth to them that be borne of the stocke of Abraham Yet let vs alwaye remember that Peter speaketh these things condicionally and that saluation is promised to them which by the faith that was in Abraham take holde of Christ least we attribute vnto carnall generation that which dependeth vpon the meere grace of God and his free election as Paule at large prooueth to the Romaines the .ix. Chapter By this place may the madnesse of the Anabaptistes be confuted which will not admit the children borne of the faythfull into the societie and fellowship of Christes Church yet none of vs denie but that saluation standeth in Goddes election and not in carnall generation In the meane whyle where as God in his Testament hath longe since included the children of the faythfull it may seeme great rashnesse to denye them the communion of the Testament and Churche of god Shall we thinke the condicions of the newe Testament more hard and grieuous for our children than the olde were whan by Circumcision the eyght day they were taken into the fellowship of the people of God Or shall the authoritie of Christ be of no force with vs which attributeth fayth to little children and affirmeth that the kingdome of heauen pertaineth to them Or what shall we saye to Paule which speaking of vnlike mariages feareth not to call those children holy which haue but one parent onely be it father or mother that is a Christian Let vs therefore auoyde the headye audacitie of our iudgement and constantly keepe the articles of Gods couenant where it is manifest that saluation is promised euen to very children It is diligently to be considered that God woulde haue our redemption and saluation comprised in a couenant or Testament Which thing as it begon in Abraham so was it afterwarde many times renewed with Abrahams posteritie ofspring Hereto appertayne the things spoken by Dauid Psal. 89. and. 132. and also the things we read in Ieremy 31. touching the new Testament of god And God did not onely make a Testament but confirmed the same with an othe For he sware vnto Abraham and that by himselfe bicause he coulde sweare by no greater These thinges serue to proue the certaintie of our saluation For if no man reiect or breake a mans testament after it is engrossed lawfully prooued then none hath so much authoritie as to infringe or violate the Testament of god For Paule saith the gifts of God are without repentance and his calling cannot be broken God affirmeth the same Ieremie the .33 saying If the couenant which I haue made with daye and night may be broken that there shoulde not be daye and night in due season then maye my couenaunt also be broken which I made with Dauid my seruant c. And in another place he sayeth that the naturall affections of the parents towarde their children be not so sure and vehement as the care he hath to keepe the truth of his Testament and the certaintie of our saluation It shall be profitable to marke diligentlye the summe of Gods Testament which is alleaged by Peter out of the .xxij. chap. of Genesis In thy seede sayth God vnto Abraham shall all the kinredes of the earth bee blessed In which wordes God comprehendeth three thinges First he sheweth what profite commeth to vs by his Testament Secondly he declareth the mediator by whome we shall receyue it Thirdly he teacheth to whome the inheritance of this Testament is to be extended First God promiseth a blessing which is set agaynst the curse as appeareth in Deut. 27. and .28 This blessing comprehendeth in it the whole and entire safetie of man and specially the fauour of God which enricheth vs with all kinde of goodes For it cannot be that he can want either in bodie or soule that hath God fauourable and mercifull to him And it behooued this thing should expressely be promised vs bicause by nature as many as are of the stocke
cryeth woe to thee that destroyest for thou shalt be destroyed Agayne woe be to him that buildeth the Citie with bloude wo be to him that heapeth vp other mennes goodes Wherevnto are to be referred the things which God in his lawe threateneth to the oppressours of wyddowes of fatherlesse and straungers See Exod. 22. In the consideration whereof woulde God they were more occupied that thynke nowe a dayes the greatest commendation of manhoode and safetie of a commmon weale standeth in waged warrefaring But it is not to be negligently ouerpassed howe God speaking of the ende of their deliuery sayth And after that they shall come foorth and serue me in this place This is a generall precept that they whome God hath delyuered must serue hym whereof we are also admonished Thys must specially be considered in our saluation We are deliuered out of the tyrannie of the deuill and from the horrible bondage of sinne by the singular benefite of God who hath vouchsafed to giue his sonne for vs Let vs therefore come forth of Egypt and casting away the desires of this wicked worlde let vs serue God in holynesse puritie innocencie fayth and loue vnfeyned touching which thinges see what is sayde euerywhere in the writings of the Apostles Rom. 6. Tit. 2. 3. 1. Thess. 4. c. The same must they doe that are deliuered out of any other distresses They that are recouered of sicknesses let them thinke that spoken vnto them that Christ sayth to the man healed of the palsie See thou sinne no more least a woorse thing come vnto thee Let them thinke likewise that are deliuered from pouertie hunger pestilence warres or whatsoeuer like calamyties In times past the sacrifices called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God ordeyned to be offered to him for benefites receyued admonished vs hereof which also were vsed of the Gentyles although they were straungers from the true worship of god And to this ende did Christ institute his mysticall supper which the auncient fathers called Eucharistiam that is to say a giuing of thankes bicause they knewe it was ordeyned in the remembraunce of Christes death And their wickednesse is very worthy to be condemned which glorying in the benefite of redemption and feeling euery day the vengeaunce of God yet will not serue him but giue themselues wholy to serue sinne and the deuill Let that principally sticke in our remembrance that Steuen vrgeth so instaâ—tlye that is howe we be deliuered from the tyrannie of Satan and sinne by the benefite of Gods grace only and that therein nothing is to be attributed to our workes and other colde ceremonies Let vs therefore by fayth embrace this benefite and serue God our Sauiour in spirite and truth that with him we maye hereafter enioye the blisse of the heauenly Chanaan through Iesus Christ our Lord to whom bee prayse honor power and glory for euer Amen The .xlv. Homelie And he gaue him the couenaunt of Circumcision And he begatte Isaac and circumcised him the eyght daye And Isaac begat Iacob and Iacob the twelue Patriarches And the Patriarches hauing enuie at Ioseph solde him into Aegypt And God was with him and deliuered him out of al his aduersities and gaue him fauour and wisedome in the sight of Pharao king of Aegypt and he made him ruler ouer Aegypt and all his housholde THe godly Martyr Steuen was accused of impietie agaynst God the lawe the holy place and all the lawes ceremoniall His aduersaries tooke occasion to accuse him for that he taught meÌ„ that these outward thinges were abrogated by Christ and that they could not be iustified by them but that iustification and saluation came by fayth onely in Iesus Christ and that the ceremonies serued for none other vse but to signifie the way of saluation which is conteyned in Christ and to bring men vnto him Wherefore it behooued him to vse a kinde of earnest and graue defence before them whith stoode altogither vpon ceremonies He so handleth therefore and frameth his defence that he prooueth by the matter it selfe he is cleere from all impietie For he diligently rehearseth whatsoeuer God did to the fathers in time passed partly to declare that he acknowledged and kept the auncient beliefe of the fathers and partlye for that the Iewes shoulde vnderstande howe the fathers in time past were iustified by faith only without any ceremonies Wherevpon euery man may easily gather that there is no cause or let why men nowe a dayes also shoulde not be saued without the ceremonies of the Leuiticall lawe by fayth in Christ and that therfore they are not to be accused of impietie which holde and affirme that they are abrogated And beginning with Abraham he diligently setteth out his fayth in following the mercifull calling of God without anye his desertes before going to th ende he might stirre vp the Iewes to follow his steppes But bicause the holy martyr of Christ was not ignoraunt that the Iewes did principally glorye in their Circumcision and in the fathers agaynst the grace of God giuen them in Christ he continueth on in his Oration begunne bicause he woulde wype them cleane from both these gloryinges Of circumcision he briefely intreateth saying And he gaue him the couenaunt of circumcision and he begat Isaac and circumcised him the eyght day He confesseth that circumcision was instituted of God but whyle he ioyneth it with the things going before he thereby putteth it away in that he sheweth it was giuen vnto Abraham after all those things which hitherto had bene recyted For after he was called out of Chaldea and had declared his beliefe openly by many and notable signes and was by his faith and beliefe iustified God gaue him the testament of circumcision that is to say he made a Couenaunt with him which was sealed as it were and confirmed with circumcision Whervpon it followeth that he was not iustified by circumcision but that his circumcision was a seale of the righteousnesse which he had alreadie gotten by fayth Which argument Paule also vsed in his fourth chapter to the Romaines And as Abraham receyued the institution of circumcision simply and plainly as the Lord did appoynt it so he plainely obserued and commended the same to his posteritie For he circumcised Isaac the eyght day according to Gods institution without adding of any other superstitious ryte which thing none that is godly doubteth but that Isaac also did to Iacob his sonne and he agayne to hys twelue children which were the Patriarches of the people of Israell And the holy Ghost would haue fewe things nowe almost remembred touching thys matter that it might thereby appeare howe the holy father s stacke not in these outwarde things but rather had a regarde vnto Gods testament and couenaunt wherein was contayned the promise of saluation than to the outwarde ceremonie The things we reade in the .xvij. of Genesis make for the better vnderstanding hereof In the meane season Steuen plainely
of Iesus Christ his sonne who in times past hauing suffered all kinde of iniuries at our handes and yet dayly suffreth cannot yet forget his loue and liberalitie but acknowledgeth vs for hys brethren and doth good euen to them that haue deserued a thousand deaths and crosses Let vs imitate this condicion of God the father if we will be called and taken for his children Yet is there no cause why their sinnes shoulde not be reprooued and accused who we see haue done and doe many things out of square Nor we may not so pardon them who haue iniuried vs that through our to much bearing they become the worse but we must thinke this the chiefe poynt of charitie if we can by anye meane call them from sinne and destruction which as yet be voyde of godlynesse But let vs consider the seconde part of this place where Iacob and all his familie and kindred commeth downe into Egypt Here it appeereth none remayned in the countrie of Chanaan that were of the number of Goddes people but they were all outlawes and preserued there without any ceremonies or rytes of the law by the meere grace of god And it is not wythout a cause that Steuen so diligently reckoneth the number of soules For the consideration hereof setteth before our eyes the ineffable and inuincible power of God which was able within two hundred and tenne yeares to make so small a company so innumerable For as Moyses testifieth when they went out of Egypt there were mounstred .vj. hundred thousand three fiue hundred and fiftie fighting men of the Israelites With the which thing if we compare the tragicall attempts of Pharao which euery way went about to destroy and roote out this people it shall easily appeare that the promise of God made sometime to Abraham Genes 15. 17. coulde no wayes be hindered by any power or deuyse of man This ought to be obserued for the instruction and comfort of vs all that we feare not the threates and enterprises of the worlde seeing it appeareth the force thereof agaynst God is altogither vayne Let vs compare this to Christ and his Church God promised him a kingdome which he possesseth and shall for euer possesse despyte of his enimies He promised also that his Church shoulde be enlarged which thing we see is fulfilled although one Pharao alone hath not sought the ouerthrowe thereof Let euery body marke this in their temptations that they suffer not their fayth to be ouerthrowne seeing as Paule sayeth there is nothing that can seperate vs from the loue of God. In the later part of this diuision Steuen sheweth how the father 's died in Egypt and were afterwarde caryed to Sichem And Moyses wryteth plainely of Iacob that his corps was caryed into Chanaan And the Scripture lykewise sheweth that the Israelites brought Iosephes bones out of Egypt as he gaue commaundement Concerning the other Patriarches although Moyses write nothing yet it is credible that their bones were also brought by their posteritie bicause Steuen affirmeth it so boldly before them who he knewe were diligent markers of his wordes Furthermore that the writers haue erred in the name of Abraham it is more plaine than needeth long declaration See at the least what is written touching this field which Iacob bought of the sonnes of Hemor Genes 33. and Iosua 24. He sayth the Patriarches dyed in Egypt for that it may appeere they dyed in that religion which consisted in no ceremonies but in the onely fayth which embraced the promyses of god Wherof may be gathered that they were iustifyed and saued by fayth through the meere grace of God and not by the lawe ceremoniall In the meane season we are taught that the faithfull dye godlily in what place so euer it be and that they are not to be thought miserable which dye in exyle out of their countrie For where this life wheresoeuer it is ledde is but a Pilgrimage and our countrie or Citie is permanent and abyding in heauen he cannot dye in banishment which hauing ended the race of his pilgrimage is taken into the hauen of the heauenly countrie For the Aungell calleth them blessed which die in the Lorde And Christ testifieth that they which beleeue in him passe from death vnto lyfe Furthermore God is present euerywhere with his that are ready to die And in the later daye the earth the sea and all the parts of the world shall render agayne all those that euer they made awaye and consumed Therefore pieuishe and foolishe is the superstition of those which measure beatitude or blisse by holynesse of places and thinke it a great matter in what place a bodye is buried whereas it is playne that all the earth is the Lordes whose power and grace can be included and bounde to no place And let not these men obiect to mee the Patriarches which wylled their bones to be caried out of Egypt into the lande of Chanaan For they did not that to th ende to shewe they had any hope of saluation in the place of buriall but this was a worke of fayth which no feare of death coulde driue from them And for that they woulde testifie to all menne that they firmelye beleeued the promises of God which he had made vnto them touching their posteritie to be possessors and inhabiters of the land and would allure their ofspring to loue the same therfore they would there be buried so that euen at the poynt of death it may be sayde they had an hope and beliefe in the same And that good cause thus to doe appeereth by the condicions and behauiour of their posteritie who being deliuered out of Egypt by the singular myracles and woonders of God had yet an eye still vnto the same and despised the Countrie where their fathers were buried What woulde they therefore haue done if their fathers had appoynted their Sepulture in Egypt Therefore the example of these Patriarches nothing helpe their superstition which thinke so great an hope of mannes saluation and glory in the buriall place Let vs rather marke the poynt of thys diuision of Steuens whole oration and leauing the obseruation of ceremonies let vs keepe fast our hope and fayth that we may fitte with the holye Patriarches in the kingdome of heauen as Iesus Christ hath promised vs to whome be prayse honor power and glory for euer Amen The .xlvij. Homelie BVT when the tyme of the promise drewe nigh which God had sworne to Abraham the people grewe and multiplied in Aegypt till an other king arose which knewe not of Ioseph The same delt subtilly with our kynred and euyll intreated our fathers and made them cast out their yong chyldren that they should not remayne alyue The same tyme was Moyses borne and was acceptable vnto God and nourished vp in his fathers house three Moneths When he was cast out Pharaos daughter tooke him vp and brought him vp for hir owne sonne And Moses was learned in
passe after God had giuen them his lawe he sayth they were iustlye forsaken of God and giuen vp into a reprobate minde and vtterly blinded And that this was the iust iudgement of God may easily be gathered of the things before going For their vngodlynesse and vnthankfulnesse deserued the same whom neyther the worde of God nor infinite other thinges whereby it pleased God to reueale himselfe vnto them coulde keepe in doing their dutie They were worthy therefore that euen seeing they shoulde be blinde hearing they should be deafe and should be hardened in their harts as God threatneth by his Prophete Yet may we see in other Nations lyke examples of Gods iudgementes Paule affirmeth the same of the Gentyles superstition And would to God we sawe not the lyke euen among them that glorye in the name of Christians For after they had banished the authoritie of Gods worde from them and that it lyked them to learne rather of dumbe ymages than of the liuely worde of god then ranne they on so farre in superstition that the very Iewes and Turkes laughed at them And here commeth to my remembrance that notable saying of a Turkishe Ambassador who being in the Court of a great Christian Prince and being asked why the Turkes so abhorred the Christian religion and coulde not be induced to beleeue in it aunswered that no man being in his right witte coulde alowe or lyke that religion which worshipped those for Goddes that were inferior and of lesse power than they that worshipped them And what he ment therby he after declared by our breaden god and by the Idols which were worshipped in Churches which being made by those that worshipped them did prooue sufficiently sayde he that the religion was preposterous and contrary to common sense and reason These thinges Christian Princes knowe the Bishops and people in generall yet no man is grieued at the great iniurie thereby done vnto Christ so that wise men are not without a cause afrayde that many euen in our dayes also are giuen vppe into reprobate mindes This place teacheth vs also that no man can holde the right waye in religion except he be first guyded by the hande and spirite of god For the naturall man perceyueth not the thinges belonging to the spirite of God. Nor no man commeth to Christ except the father drawe him And for bicause he draweth by his worde we must studie the same For whosoeuer make light thereof and cast it fro them make themselues vnworthye of the grace of god Wherefore God turneth his backe vpon them and wrappeth them in darkenesse deuoyde of all light and truth Therefore it behooueth vs to haue a diligent care of the worde and so to depende vppon the same that being entred into the ryght waye we swarue neyther to the right hande nor to the left And least any man should be so impudent as to denye that the fathers thus did Steuen alleageth a testimonie of the Prophete Amos written in the .v. chap. There the Lord accuseth the people of Israell as well for many other vices as for this that they abode not syncerely in his worde And that the heynousnesse of their sinne might the more appeare and that all men might see howe God doth not expostulate with them without a cause he sheweth that this is an olde impietie begun somtime in the wildernesse and afterwarde so increasing that it is become incurable and can not be taken awaye but with the destruction of the whole Nation It shall make much for our instruction if we diligently consider euerye thing that is here sayde First he speaketh of the disobedience and wickednesse of the fathers in the wildernesse in these wordes Gaue yee to me sacrifices and meate offerings by the space of fourtie yeares in the wildernesse ô ye of the house of Israel By asking the question he fortifieth his saying and denyeth that the fathers gaue any sacrifices to him for fourtie yeres long And yet it appeareth they built a Tabernacle according as God had appointed and Alters vpon the which they offred all kinds of sacrifices vnto God which brought them out of the lande of Egypt But God denyeth that thing to be done in the honour of him that is done for any other ende than he appointeth For God appoynted that the ende of all their outwarde ceremonies shoulde be resemblances of the Sauiour that was promysed and that they shoulde admonish them of their dutie as well in fayth and religion as in the whole conuersation of their lyfe But they forgetting this were occupied in the bare ceremonies and thought that by them they satisfied God and purged their sinnes Whereby it came to passe that they abused all their Leuiticals for a cloke and colour of licentiousnesse and wickednesse Therefore God worthily refuseth all this worshipping and sayeth it belonged not to him And there be also other places of Scripture wherein he constantlye affirmeth the same and sheweth that the obseruation of those things which he so diligently prescribeth in the lawe is not profitable Looke Psalm 50. Esay 1. and .43 Mich. 6. Hoseas 6. Yea when he sawe that they gloryed in their circumcision hauing no respect to the spirituall circumcision he cryeth out that their circumcision is not auayleable We are taught therefore by this place that all that worshipping is in vayne which is not done to that ende that God hath appoynted it For it can not be that without the obedience of fayth any kinde of worship can please God. But where the worde of God is neglected there remayneth no place for faith or obedience therfore they are but as vncleane and prophane things whatsoeuer they doe although outwardly they appeare agreeable with the worde of god What shall we then say of those ceremonies which stande onely vpon mannes authoritie and tradition the Lord long ago with one word hath vtterly ouerthrowne them saying they worship me in vaine teaching doctrines of men Euery plant which my heauenly father hath not planted shall be pulled vppe by the rootes ▪ The Lorde holding on in repeating the sinnes of the Israelites rehearseth what their posteritie did after they were in possession of the lande of Chanaan you tooke vnto you the Tabernacle of Moloch and the Starre of your God Rempham figures which you made to worshippe them He comprehendeth all sortes of Idolatrie vnder three kindes The first was the worshipping of Moloch which as it appeareth by the actes of Salomon who first builded a Temple to him was the God of the Ammonites And it seemeth he was the God called on at mennes natiuities or byrthes in the honour of whome infantes were sacrificed in fire as Manasse did which sacrificed his sonne in fire God had appoynted death for the punishment of this wickednesse as is declared Leuiticus 20. in these wordes Whosoeuer hee be of the children of Israel or of the straungers that dwell in Israel that giueth of his seede vnto Moloch
way by the most cruell death of the crosse Thus you haue not only fulfilled the measure of your fathers but farre exceeded theÌ„ And as these things were not spoken by Steuen without the secret working of Gods holy spirite so must we thinke it was not without the will of God that the same thinges were written and left vnto posteritie For they teache vs howe we should deale with them which glory in the vertues of their ancestors and in the title of lawful succession and beguile the simple people with the authoritie they chalenge to themselues In which number we now adayes see the Bishops of Rome are who notwithstanding they persecute the doctrine of the Apostles with fire and sworde infecting the whole worlde with the example of a most abhominable and corrupt lyfe and turne true religion into lucre and gayne yet they vaunt themselues to be Christes Uicares the successours of Peter and Paule and constantly affirme that the Churche of Rome cannot erre And with their fleightes it is manifest that the worlde hath bene deceiued these great many yeares Therfore this visure must be pulled of from their faces and the faythfull ministers of the churche must not suffer that great Asse disguised in a Lions skinne to iet vp and downe and fraye the consciences of simple people any longer And they are not in this behalfe to be heard which would not haue these thinges talked so but prescribe vs rules of modestie meekenesse For where the glory of Christ is assaulted and the saluation of the soule imperilled there remayneth no place for feare or meekenesse This thing Christ well perceyued whome I thinke no man will finde fault with about his modesty and meekenesse And he thought it good to beate downe the false Byshops with all kynde of seueritie rather than by cowardly or preposterous lenitie Whose example both Steuen and the other Apostles most rightlye followed But before we let this peece passe you shall note that the Prophetes were foreshewers of christ This thing Christ himselfe confesseth And Peter attributeth to them the â—ame thing This maketh for the certaintie and dignitie of our faith that we thinke it not a thing either newly inuented or an vncertaine perswasion of a small number of persons Steuen goeth on with his purpose and taketh from them the vayne affiaunce of the lawe which seemed to be the chiefe thing amongst Gods benefites Dauid testifying that god shewed to no Nation the like declaration of his goodnesse He confesseth this was giuen them by ministery of Aungels by whose presence God thought good to shewe vnto them the glorye of his maiestie But he sheweth that the glory which they sought therin was but vayne bicause they were neuer obedient therevnto For they being ouercome with the desire of sinne neglected the lawe and wickedlye persecuted Christ to whome the law brought them Whereupon we gather that that glory also is in vayne which we haue in the word of God and doctrine of the Gospell vnlesse we expresse in our lyues the thinges prescribed by them For Blessed saith Christ are they that heare the worde of God and keepe it And in an other place he putteth from him and refuseth the workers of iniquitie whiche neglect the will of his father In the consideration wherof we now a dayes ought diligently to meditate For if the transgressors of Moses lawe were grieuously punished what shall come vnto them whiche wickedly contempne the woorde of the Gospell deliuered to vs by Christ Surely Christ sayeth they shall be more grieuously punished than those of Sodome and Gomorrhe And this is the most graue and iust defence of Steuen the first Martyr which as it ought to haue bene of great force and weight with the godly so with the professed enemies of Christ it lacked not only successe but also did exâ—sperate their myndes as with a sharpe goade of greater vngodlinesse For Luke writeth that when they had hearde this their heartes claue a sunder and they gnashed on him with their teeth The cleauing of heartes signifieth the sorrow of an heart boyling in rage and fury wherwith they were cruelly set on fire For their yre was so great that they could not hide it no not in the place appointed euer for Iustice and Gods religion Now the gnashing of teeth testified they were become like vnto madde dogges Hereby is expressed the propertie of the wicked who the more they are vrged with the word of God the more intollerably they scorne rage and are inflamed against them whome God hath appointed preachers of his worde So we reade that Caine was the more incensed by Gods speaking and admonition And there are infinite examples of these men the which it is not needefull to rehearse bicause we see the like euery day Let vs learne that this is an infallible token of extreme vngodlinesse For what good can a man hope for of him who is not the better but the woorse for the word of God Let vs therfore subdue this affection assoone as we feele our selues touched or mooued therwith In the meane season let vs learne that the ministers of the worde must not therefore holde their peace bicause the vngodly are incensed with their reprehension For Paule commaundeth them to be instant both in season and out of season And let no man be offended though he preuayle nothing by his saying among them For albeit there ensue no other effect of the worde yet the faithfull minister therof shall at least deliuer his owne soule And in the meane while there shall not want electe seruauntes of Christe who shall be instructed by that that is preached to the wicked for a testimony of iust condemnation God the father of mercy graunt that we may duely heare the Oracles of his worde and that wee being transformed into the same may no maner of way displease his Maiestie through Iesus Christ our Lorde to whome be prayse honor power and glory for euer Amen The .lv. Homelie BVT he being full of the holye Ghost looked vp stedfastly with his eyes into heauen and saw the glory of God and Iesus standing on the right hand of God and sayde Behold I see the heauens open and the sonne of man standing on the right hand of god Then they gaue a showt with a lowde voyce and stopped their eares and ranne vpon him all at ones and cast out of the Citie and stoned him And the witnesse layde downe their clothes at a younge mannes seete whose name was Saule And they stoned Steuen calling on and saying Lord Iesu receyue my spirite And he kneeled downe and cryed with a lowde voyce Lorde laye not this sinne to their charge And when he had thus spoken he fell on sleepe ALthough the worde of GOD be both fruitefull and wholsome yet it bringeth forth fruite but in them only which heare the same with mindes rightly framed and disposed But it so little profiteth the wicked that
Lord both of lyfe and death And the elect acknowledged the same which streight waye when they had seene the myracle beleeued in the Lorde Unto this narration Luke addeth a few other thinges which serue for a preparation to that that foloweth For he sayth that Peter remained at Ioppe certaine dayes in the house of one Simon a Tanner in whose house he was admonished by a vision from heauen to call the Gentiles into the Communion of the church and was sent for by Cornelius the Centurion as shall be shewed in the Chapter folowing Here let vs obserue of what maner of people the Primitiue Church was collected seeing Peter had none other hoste but such an one as got his liuing by an handycraft and that not one of the fynest Hereof Paule teacheth vs that we shoulde reioyce in the Lord alone Furthermore the modestie of Peter is declared who disdayned not such an harbour where as nowe adayes kinges palaces are scarce able to receyue his counterfeyt successor Let vs follow the modestie of the Apostle and therin beleeue and serue Iesus Christ to whome be prayse honor power and glory for euer Amen The tenth chapiter vpon the Actes of the Apostles The .lxx. Homelie THERE was a certaine man in Caesarea called Cornelius a Captaine of the souldiers of Italy a deuout man and one that feared God wyth all his houshold which gaue much almes to the people and was alwayes in prayers vnto god The same sawe by a vision euidently about the .ix. houre of the day an Angell of God comming in to him and saying to him Cornelius When he looked on him hee was afrayde and sayde what is it Lorde He sayde vnto him Thy prayers and thy almesses are come vp into remembrance before god And nowe sende men to Ioppa and call for one Simon whose surname is Peter Hee lodgeth with one Simon a Tanner whose house is by the sea side He shall tell thee what thou oughtest to doe HItherto the first part of this storie hath bene declared wherein hath bene shewed howe the Apostles according to the commaundement of Christ preached the wholesome worde of the Gospell euerywhere to the Iewes And a great many beleeued and Luke declareth a marueylous increase of Christian faith in the Church Yet the greater part and specially those that were of most authoritie withstoode the truth For both they layde handes on the Apostles and stoned Steuen and made hauocke of the whole Church at Ierusalem by horrible persecution and sent Saule with publike commaundements as farre as Damascus to oppresse the growth of Christes Church being euen in the blade as we commonly vse to saye And it is not vnlyke but manye others did as it is here written Saule did Therefore the vncurable and stubborne contempt of so wholesome a doctrine deserued that at length the kingdome of God shoulde be taken from the Iewes and brought to the Gentiles as Christ prophecied should come to passe How this thing beganne to be put in effect Luke rehearseth in this Chapter and declareth the storie of Cornelius which we maye aptly name the first fruites of the Gentiles that were called seeing he was chosen of God to be the beginning of so weightie a matter Aboue all thinges the principall vse of this hystorie must be obserued which consisteth herein howe God vseth to cast of the vnthankfull and wicked enimies of the Gospell by his iust iudgement and is not so bounde to any Nation that he is compelled to beare with it if it be vnwoorthy Herevnto is to be added an other thing that is to saye howe the saluation contayned in Christ belongeth not to the Iewes onely but also to the Gentyles Which as it is no small comfort to vs which come of the Gentyles so it behooueth that wee stande alwaye in feare bicause the Iewes were cast of and forsaken least we by like vnthankfulnesse and disobedience deserue also to be refused For Paules saying shall alwayes stande in his full strength and force If God spared not the naturall braunches take heede least it come to passe that he spare not thee also And this is the sentence of Christ long agone pronounced that euery braunch that bringeth not forth fruit shall be hewen downe and cast into the fire But bicause the vocation adoption of the vncircumcised Gentiles seemed to the Iewes a foolysh and an absurde thing for that they onely so many yeares togither were thought worthye of that name and tytle and therefore abhorred all other Nations as we doe the Turkes and them at this day First God would haue the vocation of the Gentyles to be preached by the Prophetes whereof we may see singuler testimonies in them Psal. 2. and .27 Esay 2. and .19 Agayne 42. and .49 Zach. 9. c. Then declareth he a notable beginning hereof in Cornelius whome he so called that any man might see therein the counsell and deuyse of Gods prouidence For he doth vouchsafe to sende his Aungell from heauen to Cornelius and instructeth Peter by an heauenly vision whereby he declareth that he will haue the Gentyles called into his Church as we shall see when we come to the place At this tyme we haue to consider what God did vouchsafe to doe by Cornelius For Luke beginneth with the description of Cornelius which he knitteth vp in marueylous breuitie and playnenesse First declaring his state and kynde of lyfe hee sayth he was a Captayne of the Italian Souldiers For the Romaynes vsed to entertayne diuers bandes of men of diuers Natiâ—ons according to the which they gaue them their names And bicause among all nations they esteemed none more than the Italians the Italian garrisons were preferred aboue others And there is no doubt but that Cornelius was an Italian forasmuch as he was one of the chiefe of that bande But bicause he dwelt at Caâ—sarea which the auncient wryters call Turris Stratonis the tower or castell of Straton the maner or state of the souldiers in those dayes must be considered that we maye the easilyer vnderstande the state of Cornelius Thus wryte the Romaine Hystoriographers After the victories that Pompey called the great had gotten who was the first that subdued Syria and Iurie vnto the Romaine Empire the people of Rome had no more grieuous enimies than the Parthians who were greatly encouraged with the death of Crassus with the ouerthrowe of the Romayne Legions and number of ensignes and standerdes which they had taken wherein were the pictures of splayed Eagles paynted Wyth whose incursions and roades bicause they were continually molested they thought good to place in the Cities bordering vpon them certayne garrisons of souldiers which within a short warning being mustred myght make a complete armie if neede so required whereby to repulse and beate backe the enimie And those souldiers also were a defence and safegarde for the Cities of Iurie to tame and keepe vnder the courage of the Iewes which were very prone
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
of God suffred themselues to be seduced with the lying Oracles of the deuill that they whome it became to haue worshipped God onely worshipped woode and stone and did abhominable sacrifice vnto Deuils And for bicause fewe acknowledged the great tyrannie of the deuill God suffred also that many were corporallye possessed of him and raged aswell agaynst themselues as agaynst others as we may learne in the hystorie of the Gospell But for all these maladies Iesus Christ is gyuen to be our Phisition who according to the promyse made in the beginning shoulde breake the Serpents heade and as the Apostle sayeth destroye the workes of the Deuill This thing he abundantly declareth he was both able and willing to doe whyle by his worde he healeth them whych were scourged with the horrible whippes of sicknesses while he draue forth of men deuils and vncleane spirites and would not suffer them which before seemed Lordes ouer all thinges once to hysse Heereto are to be referred whatsoeuer myracles of lyke sort the Euangelistes write whereby is declared vnto vs that that strong man is come which hath entred the Deuils house that is to saye the worlde hath bounde him and taken awaye all his armor harnesse as Christ teacheth vs in the Gospell Peter testifyeth that all these things were done by the power of God to aunswere the Scribes which sayde that he cast forth Deuils by the helpe of Belzebub There are examples in hystories which declare that the kingdome of the Deuill is destroyed by the power of christ For it is euident that all Oracles ceassed and kept silence when Christ died And Constantinus wryteth that when Dioclesian reygned the Deuill complayned out of Apollos caue or denne that the Christians whome he called iust did let that he could not gyue true Oracles as before he vsed Howbeit we shall a little hereafter see more euident proofes of Christes victorie agaynst the Deuill where Peter disputeth of his death and resurrection In the meane whyle it becommeth vs to remember our dutie which is that being taken from the power of darkenesse into the kingdome of the sonne of God we defende our libertie and fight continually agaynst Satan our common enimye that we be not at any time founde vnthankefull to Iesus Christ our deliuerer to whome be prayse honour power and glory for euer Amen The .lxxvj. Homelie AND wee are witnesse of all thinges which hee did in the lande of the Iewes and at Ierusalem whome they slewe and hanged on tree Him God raysed vp the thirde day and shewed him openly not to all the people but vnto vs witnesses chosen before of God for the same intent which did eate and drinke with him after he arose from death And hee commaunded vs to preache vnto the people and to testifie that it is hee which was ordeyned of God to be the iudge of quicke and deade To him giue all the Prophets witnesse that through his name whosoeuer beleeueth in hm shall receyue remission of sinnes THe Apostle Peter hath taught Cornelius the Centurion being appoynted therevnto of God in such wyse that he hath also set out before all men a generall and most absolute doctrine of saluation For he preacheth vnto him Iesus Christ the onely sauiour of mankinde in whome all the Scripture testifyeth that all the meane of our saluation is conteyned And hereof in the discourse before â—oâ—e he sayd two things First that God annoynted him that is ordeyned him to be the King and Priest of his people Wherevpon we gather that all those which appoynt to themselues any other mediatours or patrones of saluation doe sinne agaynst the eternall purpose of god Next he teacheth howe diligently and faythfully Iesus Christ vsed himselfe in his office For he sayeth he went about and of his exceeding liberalitie offred the benefite of saluation to them that sought it not And this was the ende and purpose of all his doyng to bring all those that were oppressed of the deuill into the kingdome and liberty of the sonnes of god which deliuery he declared and shewed by myracles thorowe the which he most faythfully releeued those that were vexed and troubled as well wyth incurable diseases as wyth rage of deuils by the wholesome helpe and power of his worde Now vnto these things Peter in thys place addeth that which perfyteth and maketh vp the doctrine of saluation For first he declareth the order and maner that Christ vsed in the redeeming of mankynde then he sheweth what vtilitye and profite commeth to vs thereby Therefore this place is worthye to be considered of vs verye diligently Before he declareth the order and maner of mannes redemption he confirmeth his doctrine by witnesses saying And wee are witnesses of all the thinges which he did in the lande of the Iewes and at Hierusalem And it ought to seeme no absurde or straunge thing to any man that Peter so boldlye produceth himselfe among his fellowes as witnesses of his sayinges For we haue already oftentimes hearde howe Christ appoynted them to that charge and a little hereafter it shall be declared that they were chosen of God to beare witnesse of Iesus Christ and of those things that he did concerning our saluation These things teach vs howe grieuously they offende which disdayne to beleeue the Gospell For where the narration of the thyngs that Christ did is not bare and emptye but hath the testimonie of God it easily appeareth that this contumely or reproch must needes redounde vnto God as hath bene otherwhere at large declared Howbeit as concerning the maner of our redemption which we sayde is chiefly intreated of in this place there are three thinges sayde of Christ in the which all those thinges are contayned that was needefull to be done in this behalfe Among which the first is the death of Christ the which he toucheth but briefly bicause it was well knowne He saith he was by the Iewes hanged on a tree and killed He maketh mention of a tree not so muche bicause he would expresse his cruell and horrible kinde of death as to put the hearers in remembraunce of the mistery of that sacrifice that Christ offred when he dyed for our sinnes For it appeareth that sacrifices were woont to be offered and burned vpon bundels of woode And thus doth Peter himself see me to interpretate this place where as in the second chapiter of his first epistle he writeth that Christ bare our sinnes in his body on the tree that is purged them by the sacrifice of his body vpon the altare of the crosse Christ teacheth vs the very same where he sayth that he will giue his flesh for the lyfe of the world which it is playne he did no where but on the crosse Esaias the Prophete is a copious expositor of these things who sayth Chap. liij He was wounded for our offences and smitten for our wickednesse For the chastisement of our peace was layde vpon him and with
And if we compare the proceedings of these dayes herewith wee shall fynde but a fewe tokens of the primitiue Church For a great number conueye awaye the goodes of the Church and dishonestly make hauock of them and there are very fewe or none which of their owne goodes will exercise christian contribution But there is a great number of them which will abuse publike calamitie to their priuate commoditie And they that bee the best men will not releeue the neede of the poore before he see him brought to extreeme beggery be compelled to go from doore to doore God graunt that we maye be enflamed with true fayth and charitie that we may by our works be knowne for Christians at that day when Christ our Lorde and Sauiour shall come to iudgement in the glory of his father to whome be prayse honour power and glory for euer Amen The .xij. chapiter vpon the Actes of the Apostles The .lxxxij. Homelie AT the same time Herode the King stretched forâ—h his handes to vexe certaine of the Congregation And hee killed Iames the brother of Iohn with the sword And bicause he sawe that it pleased the Iewes he proceeded farther and tooke Peter also Then were the daies of sweete bread And when hee had caught him hee put him in prison also and deliuered him to fower quaternions of souldiers to be kept entending after Easter to bring him forth to the people And Peter was kept in pryson But prayer was made without ceasing of the congregation vnto God for him BEfore this the Euangelist Luke described to vs the persecutions raysed by the Priests agaynst the congregation which though they might seeme grieuous and horrible yet the persecution here reported was much grieuouser For a king of great power and one which had the ruling of all the Iewishe Nation was the beginner and procurer thereof And whereas tyll this time the Apostles abode safe and vntouched nowe hath this wicked Tyrant such power that by cruell death he maketh awaye one of the chiefe among them The ende of all this hystorye is that hereby we should learne the state of the Church and being myndefull of Christes admonitions prepare our selues to the like Howbeit where in these thinges there appeareth alwayes a great dulnesse of our nature all the circumstaunces of this place must be the more diligently considered And first Luke coupleth this present hystorie with the ende of the Chapiter before going and beginneth his narration or discourse of the tyme For where he had entreated of the dearth foreshewed by Agabus he writeth that the same time Herode begunne to persecute the Church And if you conferre this place with the ende of the Chapter it shall appeare this was done in the last yeare of Herode a little before he ended his lyfe at Caesarea by the horrible iudgement of god And if we cast the time according to hystories we shall fynde that this last yeare of Herode fell in the fourth yere of Claudius the Emperor what time the Hystoriens say that this dearth reygned There came two most grieuous calamities dearth and persecution togither eche of which seemed intollerable to the congregation Thys state of the Church is to be diligently considered of vs bicause God suffreth his Church with so many afflictions to be tryed and exercised For God which a little before had stirred vp the mindes of those at Antiochia and others to releeue the necessitie of the Iewes with their liberalitie suffreth now the furious blasts of this wicked king to rise against them But it is no straunge thing that here commeth to passe For there are infynit examples of this sort We reade of Abraham howe when at Gods calling he had forsooke his natiue Countrie and was come into the lande of Chanaan hee was driuen from thence by famine and inforced to flye into Egypt Isaac his sonne fynding the like trouble sustained great want of victuals among the enuious Nation of the Chanaanites So we reade that Ioseph hauing lost his libertie was put in prison and like also to lose his lyfe What shall I speake of Iacob his father which was still invred with troubles and vexation insomuch that euen in his extreeme age he confessed before Pharao that he had led the more part of the dayes of his lyfe in trouble and cares And if a man would consider and weigh the people of Israels estate as well in Egypt as in the wildernesse he shall see continuall traueyles and as it were freshe floudes of afflictions flowing by course And that which the Primitiue Churche nowe prooueth came to passe also in the yeares following Neyther is there any cause why we shoulde looke for any better in these dayes than the Oracles of Christ declare shall be about the last days where we are taught that the Church shall be exercised with famine plague wars persecutions in all parts Wherfore it behooueth vs to prepare our selues vnto pacience that wheÌ„ these things come to passe we may consider howe iudgement must beginne at the house of God and that wee bee iudged of God to the ende we should not be condemned with the irrepentaunt worlde Here also is the error of them confuted which iudge of religion and faith according to the things that fall out in this worlde as though the Citie of the godly were on earth whereas the Scripture euerywhere sheweth howe it is prepared for vs in heauen Secondlye Luke nameth the author of this persecution and wryteth that it was Herode By this place it appeareth that the Kinges of Galiley and Iurie were commonly called Herodes verily of that famous and great Herode which being an aliaunt first obteyned to be king of Iurie For it is plaine that this of whome Luke speaketh in this place was Agrippa Nephewe to this great Herode by Aristobulus his sonne whose death Iosephus in all poyntes agreeing with Luke describeth in the .xxix. booke of his antiquities and .vij. Chapter This Herode was both a moste mightye Prince and a craftie For after he was let out of prison by Caius Caesar where Tiberius had put him bicause of his ouermuch familiaritie with Caius and was declared king of the Tetrarchies of Philip and Lysanias a little after he tooke from Herodes Antipas his vncle by the fathers side and sisters husbande the kingdome of Galiley procuring him to be banished by Caius to whome by his letters he had accused him And after the decease of Caius Caesar Claudius being Emperor he gaue him the Prouinces both of Iurie and Samarie And thus Agrippa obtayned almoste the whole kingdome of Herode the great his grandfather It shall behooue vs diligently to consider the power of this king that the power of Christ may appeare the greater which so easily subdued so mighty an enimie For God would set Christ and his Church togither with such an one as this to shew a singuler example and to declare that all the
power of this worlde is but vayne if it be compared with christ For this Agrippa that in short space had clymed by prosperous successe to such heyght of power and dignitie which had escaped the cruell handes of Tyberius and marueylously defeated the craftes of Herodes Antipas assoone as he beganne to encounter with Christ dyed most miserably as we shall heare in the ende of the Chapter The like was seene in Iulian who where he had bene a most prosperous warryer sodeinly lost both his Empyre and his lyfe when he begun once to set on Christ whom he vsed in scorne to call Galileyan We haue like examples in our dayes which we ought diligently to consider that we be not offended at the power and force of Christes enimies For he is stronger and of more power that is on our side And they shall in all ages feele the yron scepter of Christ that will not be ruled by his wholesome rede and discipline Thirdly it behooueth vs to search out the causes of this deuised persecution whereof Luke toucheth the one after a darke sort but the other he declareth plainely First he sayth that Herode stretched out his handes to vexe certaine of the congregation And bicause he maketh mention of the Church which in poyntes of religion had deuided themselues from the residue of the Iewes it seemeth that Agrippa was incensed against them as authors of schisme For tyrants can away with no likelyhoode of schisme be it neuer so little among their subiects not for that they delight so much in peace but for that they feare their state which they know standeth in great hazard through schisme and discention Which is the cause that though they be voyde of all religion yet they seeke to haue in their Realmes an vniforme consent in religion For the craftie men well knowe that there is nothing of more efficacie to deuyde the mindes of men than diuersitie and vnlikenesse of religion There be examples of both these in the Scriptures Ieroboam to the intent that the tenne Trybes ouer whome he had gotten to be King shoulde not be reconciled agayne to the house of Dauid deuised newe maners of religion And Antiochus bicause he woulde stablishe his Empyre commaunded one forme of religion to be vsed ouer all his Prouinces In the meane season we haue to note diligently howe the onely worshippers of truth most commonly are counted for schismatykes where as yet there are none other people more ledde with the desire of true vnitie and whereas there springeth no ranker encrease of sects than of superstition Among the Iewes were the sects of Phariseys Sadduceys Essenes and others of like heare And yet Agrippa layd hands on none of these Only the Church of Christ as the mother of deuision suffreth persecution We haue seene the like euen in our dayes For who is ignorant of the innumerable most diuers sectes of Monkes wherby Christendome now many ages hath bene deuided But which of the Popes or Emperors or kings hath called them schismatikes although they both professed a diuers name and also diffred from other men in apparell rytes and other ceremonies Yea such were defended by the Popes authoritie and made of Kinges priuie counsayles But assoone as the right fayth set forth by the sincere doctrine of the Gospel put vp hir head by and by were hearde euerywhere the horrible names of Heretikes sectaries and schismatikes For where truth only most strongly ouerthroweth the kingdome of Satan he cannot abyde that they which haue heretofore liued in darknesse and yeelded them to his gouernement should imbrace hir In the meane while they crie out and say peace and tranquilitie is disturbed and can suffer any thing in their Realmes rather than the peace of Christ. The other cause which more prouoked Herode raging of his owne selfe Luke plainely expresseth where he sayeth Seeing that it pleased the Iewes he tooke Peter also â–ª This new king therfore thought to picke a thank of the Iewes who he knew of nature could not awaye with seruitude and yet bare great hatred vnto Christes religion In this example are the condicions of tyrants trimly declared whose propertie it is to establishe their tyrannie with the bloude of harmelesse menne For the bloude of the poore is not deare in their sight as the Prophete testifyeth of the good King. But they playe for mennes heads as it were at the dyce if they thinke any gayne lyke to come by their deathes So we reade that Augustus sometime purchased Antonius fauour with Cicero his heade And Pylate bicause he woulde gratifye Herodes Antipas sent Christ vnto him and to get the good will of the people of Iewes adiudged him to dye on the crosse whose innocencie he had tryed by many argumentes by this meanes purposing to winne their good willes agayne whome he had many wayes grieuouslye offended And there want not lyke examples in these days For they which persecute the doctrine of Christ and his Disciples to haue the friendship of the Popes Byshops doe rightly imitate Agrippa And that that we reade L. Flamineus did sometyme beheadding a certayne man for his Concubines sake and pleasure the same nowe a dayes among Princes is a common thing for the whoore of Babylons sake not onely to behead and burne but also to make horible warres agaynst the professours of Christian doctrine Here let it comfort vs that wee haue God the reuenger of our cause who as he destroyed the Iewes burning in deadly hatred against Christ so hath he after horrible sortes reuenged their vnrighteousnesse which went about to redeeme the good will of a wicked Nacion with the bloude of his saints They shall fynde the lyke iudgement that at this day dare persecute Christ for this most wicked worldes sake We shall haue more commoditie to speake of these thinges in the ende of the Chapter where Luke reporteth the horrible ende of Herode Fourthly is declared what this great king attempted and did against the Church of christ And there are two wicked deedes of his declared wherby he hath purchased himselfe a perpetuall ignominie and blot of name First is his beheading of Iames the brother of Iohn the Apostle and Euangelist He was one of the chiefe among the Apostles For him and Iohn his brother and Peter did Christ vse more familiarly than the other when hee tooke him as a witnesse of the myracle of Iairus daughter raysed agayne and woulde haue him a beholder of his glorification He was for his feruent zeale of godlynesse and vehemencie of speach called the sonne of thunder Yet God by his secret iudgement suffreth one of the chiefe of the number of the Apostles to be killed and such a worshipper of Christ to become a praye to a moste cruell tyraunt By which example is euidently declared that tribulations and shamefull deaths are not arguments of Gods wrath as the wicked vse to say which thinke it an
hereof it hath come to passe that they which haue had any thing to doe with great Princes haue bene compelled to become suiters to most wicked menne For vnlesse they had made them their friendes they should neuer haue bene able to come to the speach of the Prince And forbicause they gaped after money wherby to maintaine their coueted dignitie it came to passe that in kinges Courtes all things went for money and according to the Poetes saying there was most right where most money was stirring These things are sayde to th ende that Princes may vnderstande what vices they had neede to beware of and that all men may acknowledge the goodnesse of God which so diligentlye disswaded his people from a King as we reade in the first booke of Samuel cap. 8. And those to whome God hath giuen to liue in libertie maye learne to make much of such a benefyte worthily to vse it least loosing it and coÌ„ming to be subiect to the pleasure of vnruly men they then desire in vaine with carefull sighes and grones their libertie once lost Further more here is to be obserued what good successe Herode hath after his persecuting of the Church and embruing himselfe with the bloude of the guiltlesse saints And yet was he worthy eyther to haue bene destroyed with a thunderbolt from heauen or else to haue lost his kingdome and wander vp and downe like a begger And beholde moste riche Cities of their owne accorde fall downe at his feete and are glad to receyue such condicions of peace as hee prescribeth This is that thing that offendeth those that are weake in faith bicause they see the wicked so prosper and feele none of the plagues or punishments that other men doe as the Prophete sayth Psal. 73. And therefore Ieremie crieth out Howe commeth it that the waye of the vngodlye is so prosperous and that it goeth so well with them which without any shame offende and liue in wickednesse Furthermore the wicked take occasion hereof to gather that all studye and endeuour of true religion is superfluous vnprofytable as we maye see in Malachie 2. and .3 Chapter But we must here remember that the wicked are euen then ruled with the becke of Gods prouidence when things seeme moste to succeede with them against the Oracles of god For it commeth to passe by the iust iudgement of God that being drunken with this good successe they are lifted the higher to the intent they may fall the lower Wherevnto Salomon had a respect when he sayde Presumptuousnesse goeth before destruction and after a prowde stomacke there followeth a fall And Dauid teaching vs howe the glorye and felicitie of the wicked is but transitorie sayth I my selfe haue seene the vngodlye in great power and flourishing like a greene Baye tree And I went by and loe hee was gone I sought him but his place coulde no where be founde Therefore it is a folly to be offended at the prosperitie of the wicked considering it is the chiefe cause of their destruction bicause they vse it insolently against God as may be gathered of the successe of this present businesse that Luke nowe rehearseth For Herode seeing all thinges succeede after his desire being drunken with the fauour of fortune began to aspire to diuine honor also as it shall more euidently appeaâ—e if you will conferre the things that Iosephus writeth in the .xix. booke of his antiquities and seauenth Chapter with Luke For he writeth that he had appoynted games or playes in the honor of Caesar and that vpon a daye assigned for that purpose he sate in his throne hauing on a Princely roâ—e wouen throughout with strokes of siluer meaning openly to make an Oration vnto the people And where the garment by reason of the Sunne beames rysing vppon it glittered and shined in his face the flattering Courtyers tooke occasion thereof to magnifye him as God and all the people followed their example First therefore they begin to crye the voyce of a God and not of a man. And forthwith turning them to prayers and supplications they saye Be mercifull vnto vs For although we haue hitherto feared thee but as a man yet now we see thou art of an higher nature c. It seemeth that these things are for this cause chiefely intermedled with this hystorie that we maye beholde the vanitie of all the people wherewith they were so infected that they deserued so to be oppressed and pinched vnder so vile a tyraunt For why shoulde God giue them a better Prince which were not ashamed so to extoll a fylthie and wicked man with godly honor But the like vanitie reigneth euerywhere in these dayes considering we see most cruell tyrants giuen wholy to beastly pleasures being almost loden with like ambicious and godly styles and tytles Nor it is not now sufficient to call them benefyciall or conquerors but they must be called most victorious and haue these diuine names of Grace and Maiestie which by Scripture are due vnto God onely so often repeated till a man woulde lothe it And bicause the Courtyers fyrst beginne and the rascall people not onely followe them but also imitate the seruile and slauishe condicioâ—s of their teachers we are worthy that by open tyrannie of Princes and their manifest wickednesse we shoulde to our great losse and dammage be reprooued as lyers Lette those moste ambitious men well remember this geare which abuse the foolishnesse of such seruile people to the ende to bee taken for ioly fellowes by such counterfeyte and vaine titles For by this meane they declare themselues to be the companions both of Herode and Caligula and Domitian and other such like and therefore with them God shall punishe them as Herode here prooued For streightway the Aungell of the Lorde smote him which Eusebius out of Iosephus writeth appeared to him in visible wise Of the which stroke he by and by beganne to be tormented with pangues grypes of the belly which extorted some confession of truth out of his heart though otherwise so ambitious For he turned him to them that wayted on him and sayde Beholde I your God must nowe exchaunge lyfe for death And I whome you called immortall am nowe ledde away vnto death But Luke declaring the kinde of his death sayth he being eaten and gnawen with wormes gaue vp his ghost It seemeth therefore he dyed of the disease called Phthiriasis hauing wormes or lyce breeding in his fleshe which fedde vpon him whyle he liued with great griefe and fylthinesse and at length were the cause of hisdeath Moreouer Luke assigneth this to be the onely cause hereof for that he gaue not God the glory For first he thought the honour of the kingdome came not of God but of Caesar whome for that cause he worshipped with ordeyning shewes and games in the honor of him After that he went about cruelly to persecute the true religion of god Last of all he
haue left that Church destitute of their ministerye considering it was so well seene vnto after they were gone For there were among them certaine Prophetes and teachers They are called Prophets which either by instinct of the holy ghost shew of things to come as we see before Agabus the Prophete did or else which haue the gift truly rightly to expound the writings of the Prophets in which sense Paule vseth this word Prophecie in his fyrst Epistle to the Corinthians 14 Chap. Both these senses is well agreeing in this present place For by hystories it is playne that the gift of prophecying endured many yeares in the primitiue Church And it can not be sayde that so notable a Church wanted exposition of Scriptures And they are called Teachers which openly instruct the Congregation and applye the holy Scriptures duly to all mennes information whome we nowe a dayes call Pastors or Ministers of the worde There was therefore at Antioch not onely a Church such as is euerywhere but also a College or schoole out of which was taken learned Ministers to be sent to other Cities This place teacheth vs that the chiefe ornament and beautie of the Church yea all the preseruation thereof consisteth in this that it be furnished and prouided of fyt Ministers and Teachers For by the ministery of them Paule plainely teacheth that through the worde of God Churches are begotten builded vp and preserued For how shall they beleue in him sayth he of whome they haue not hearde howe shall they heare without a Preacher Agayne In Christ Iesu haue I begotten you through the Gospell Hereto chiefely it appertaineth where he writeth that Christ hath giuen some Apostles some Prophetes some Euangelistes some shepeheardes and Teachers to the edifying of the Saintes euen to the edifying of the body of Christ. And bicause it is euident that the gift of teaching is not giuen to all men in myraculous wise as it was once to the Apostles therefore it is needefull to haue schooles where such may be brought vppe as shall afterwarde serue in the Ministerie Such were woont to be among the Iewes in the Cities of the Leuites and it appeareth by the storye of Samuel and Helisaeus that those singuler Prophetes of God had a speciall care of these schooles Yea Amos the Prophete most sharply reprehendeth those that did vse to corrupt the Nazarites and the yong menne giuen to the studie of the Scriptures with wyne â–ª This did great Kings and Emperours foresee in the Primitiue Church which did erect Colleges of their owne costes least at any time want of teachers might preiudice Gods religion Howbeit nowe a dayes eyther sloâ—hfull Dranes dwell in them or else they be at the appoyntment of such prowde men as hunt rather for ambicious names than studie for the edifycation of the Church Moreouer for that the notable Ministers of Christes Church should not be defrauded of their due prayse the holye ghost woulde haue their names recorded for a perpetuall remembraunce that it might euidently appeare that God regardâ—th those which doe faythfullye serue and studye for his Church And among these persons Manaen seemeth to be the chiefe who Luke writeth was fostered and brought vp with Herode the Tetrarch of a childe He was therefore a Courtyer and of a noble stocke For who will thinke that one of a baâ—e stocke shoulde be appoynted a playfellow with a kings sonne or that Herode woulde afterwarde despyse him that had bene brought vp with him from his childehoode This is a notable example of the goodnesse of God which vseth in all states of men to haue his chosen and to call them when iâ— seemeth him good For that vniuersall spirite and author of eternall life bloweth where it pleaseth him So we reade that Naaman was in the Court of the king of Syria And in Babilon Daniel and his fellowes helde fast Gods true religion yea Paule maketh mention of some in the house of Nero that beleeued And Nichodemus is a Disciple among the Scribes the greatest enimies of christ There is also in Manaen set out vnto vs an example of fayth and syncere religion who following the example of Moses chose rather to be afflicted with the people of God than to enioy the pleasures of sinne for a season thinking the rebuke of Christ greater riches than the treasures of Herode And surely if a man woulde compare the state of the Church as it was in those dayes with the life of the Court he shall fynde a marueylous working of the holy ghost in this Manaen and euident tokens both of true regeneration and mortifycation and forsaking of himselfe But that we heare that he did it behooueth vs to imitate For it cannot be that they can truelye take holde of Christ which haue not yet learned to despyse and treade vnder foote this worlde with the honors riches and pleasures thereof But let vs come to the seconde part of this diuision wherein the sending of Paule Barnabas to the Gentyles is described Here are two things chiefely to be discussed videlicet the holy ghost the author and moderator of all this businesse and then the order that Luke writeth they obserued First he expressely teacheth that the holy ghost was the author of all this doing For as they ministred to the Lorde and fasted the holy ghost sayde seperate me Barnabas and Saule for the worke wherevnto I haue called them And it is no doubt but these things are spoken of the holy ghost forasmuch as mention is made of holy ministerye and fasting Here the Papistes playe the fooles following Erasmus his translation and bicause he as vnaptly translated the Greeke worde by this worde sacrifyce they expounde this place of the sacrifyce of the Masse Howbeit the Greekes saye they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are occupied or busied in publike office or affaires as it may appéere where Paule calleth Magistrates and Aungels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for that they vsed to do sacrifyce but for that they are Gods publike officers ministers And where by Christes death it is manifest the Leuiticall sacrifyces are abolished that the seruice of Christ consisteth not in outwarde ceremonies but in the spirite and in truth therefore here can be vnderstanded none other ministery than such as Christ woulde haue vsed in his Church This comprehendeth in it the preaching of the worde publike prayer and the sacraments which are not sacrifyces but holye actions instituted to keepe in memorie the sacrifyce which Christ once offered vppon the aultar of the Crosse. And herein were they busily occupied when the holy ghost admonished them to sende forth Paule and Barnabas For that they were earnestly occupied herein the mention made of fasting abundantly prooueth There are in this part many things which prooue the vocation of the Gentyles to be the worke of god For as they were ministring to the Lorde the spirite aduertised the
and accustomed lecture of the lawe and Prophetes was ended the Rulers of the Sinagoge supposing them to be no common persons gaue them leaue to speake vnto the people For they send a message to them saying ye men and brethren if you haue any Sermon to exhort the people saye on And so Paule begonne a singular sermon of Iesus Christ and the whole mysterie of our saluation the beginning whereof God willing we shall heare to morowe At this time we haue certaine other thinges to consider of which we will speake in order First and foremost the Apostles spredde not the doctrine of saluation abrode in Tauernes among drunken blowbolles nor yet in corners and woodes among the rude and ignorant people but they come into a publike place and openly teach the Gospell This it appeareth they did after the example of Christ who vsed himselfe to go into the Sinagoges and to teach openly And when he was examined by Caiphas of his doctrine and Disciples as though he had bene an heretike he defendeth himselfe by this argument only that he taught openly in the Sinagoge and in the Church and was not afrayde to abide the iudgement of the whole people touching his doctrine Which examples serue to repoorue them which sowe newe opinions secretly among the people and flie and abhorre nothing so much as the light and iudgement of the congregation This one thing abundantlye prooueth that they are deceyuers seeing that truth desireth nothing so much as the light Where yet we do not condemne them which being compassed about with persecutions exercise the duties of godly religion in secret which thing we reade was done at Ierusalem by the faythfull in the house of Mary and otherwheres so that they be ready to giue an account of their fayth to as many as require the same and not like the Anabaptistes by stubborne silence and craftie dissimulation delude them that go about to trie their fayth and doctrine Then againe it is no superfluous notation of time where it is sayde they went into the sinagoge on the Sabboth dayes For hereby he teacheth vs that they diligently kept the religion of the Sabboth which day it is euident was dedicated vnto God at the beginning of the world was diligently commended by Moses vnto the Israelites For where we be busied with diuers occupations it was necessary that there should be one time appointed free from all cares and businesse wherein we shoulde giue our selues wholy both in body and soule to the honouring of god Therefore God appointed the seauenth daye to this exercise which he for this cause called his daye that when that daye commeth we should abstaine from all other businesses and exercises And he ordeyned it to be kept so holilye that he appointed death for the breakers thereof And in the Prophets this is reckoned for one of the most grieuous offences and causes of the captiuitie of Babilon that they did vnhallowe the Sabbothes of the Lorde For the which cause the sonne of God although he many times reprehended the superstitious keeping of them yet he diligently obserued those thinges wherein the worship of God consisted For on those days he entred into the Sinagoges and was present at their publike assemblies and prayers Moreouer hee taught and hearde others teach and also vsed diligently the deedes of liberalitie Which thing the Apostles remembring they thought good also to followe the example of their maister But now a dayes the matter is come to that passe that among Christians they may go for the best menne that breake the Sabbothes but with handy works toward the getting of their liuing whereas a great many prophane them with heynous wickednesse nor at any time doe men more sinne in pryde and arrogancie in drunkennesse concupiscence and ryot than on that day which ought to be bestowed wholy in the study of godly workes and eternall rest and quiet And notwithstanding these thinges are openly committed yet wee still seeke what should bee the causes of the miseries and wretchednesse of our dayes Howbeit where the religion of the Sabboth as touching the outward obseruation consisteth chiefly in the holy assemblyes which Moses calleth holye conuocations Luke declareth diligently what was done in this assembly First the Apostles sate downe no doubt among the residue that were there gathered togither This is the dutie of modestie and honestie wherof regard must alwaies be had euerywhere but chiefly in the Church that nothing be done out of order and dishonestly Then he maketh mention howe the lawe and the Prophetes were reade which was obserued among the Iewes of a common custome as we shall vnderstand a little after by Paules sermon and by the wordes of Iames in the .xv. Chapter For so Moses ordeyned by the commaundement of God which custome after their returne from Babylon Esdras restored againe as appeareth in Nehemias cap. 8. And Christ vsed none other custome when out of the place of Esay he taught the mysteries of our saluation in the Sinagoge at Nazareth These thinges teach vs that in the congregation the worde of God comprehended in the Scriptures ought to be intreated For this cause Paule commendeth vnto the Ministers of Churches the studie of holy scripture bicause none other voyce than such as speaketh in the scripture must be hearde in Gods house Therfore their errour is enormious and absurde in that Church which declare vnto the simple people most foolish trifles out of the Legendes of Saints or else vrge and exact mans traditions wherwith Christ himselfe out of the Prophete teacheth that all Gods religion is corrupted Which thing as it is in these dayes to much frequented â—o if at any time any place be left for the word of God it is vsed to be sayde or song commonlye in a straunge tongue so that no profyte can come to the people thereby But touching this matter see Paules iudgement 1. Cor. 14. Thirdlye this also is to be commended that none of them taketh vppon him to speake before he be lawfully requested For although of auncient custome the interpreters and Prophetes sate next to the Teachers yet none impudently intruded himselfe so that vndesired or without necessitie he woulde speake vnto the people Wherefore Paule and Barnabas also although they were sent by the holy ghost yet they thinke it not good to breake so profytable and auncient a custome of the Church Therefore the Anabaptistes disorder is not to be suffered which abuse the place of Paule 1. Cor. 14 â–ª saying that all men ought to haue leaue to speake in the Church For Paule in that place speaketh of those that had the gift of interpretation and prophecie and sate with the teachers as was euen nowe sayde But such as were no interpreters he commaundeth to keepe silence And he commaundeth all things to be done decently and in order Neyther lette any man obiect here vnto me what I thinke the Apostles woulde haue done if no
the worlde hath of vs and casting away the desire of earthly glory lette vs aspire to the glory to come which is heauenly Secondly he produceth Esay by whome God speaking amongst other things of the benefytes that he woulde giue vs in Christ sayth I will make an euerlasting couenant with you euen the sure mercies of Dauid Furthermore Paule folowing the common translation of the Greekes expoundeth this word mercy by this word holy not vnaptly bicause he meaneth Christ vpon whom only depend all the promises of God made in times past to Dauid and to the fathers This therfore is the sense I wil giue vnto you that holy one that is to say that sauiour which I sometime promised vnto Dauid and in whome he put all his hope trust He applyeth the whole place to the resurrection of Christ taking his argument of the perpetuity of the couenant as though he should say God made an euerlasting couenant with Dauid and promised that the same should remayne for euer vnto his posteritie And it is certaine that that couenant is grounded vpon Christ whome the Scriptures euerywhere call the sonne of Dauid Ergo Christ also must be eternall and immortall For the couenant coulde not be eternall vnlesse he also were eternall and incorruptible in whome the same is made and which is the onely mediator thereof It followeth therefore that it was necessary that Christ shoulde rise againe from the deade and being raysed agayne shoulde after that suffer no more corruption Here by the waye it is to be obserued howe Christ must die but once And then it followeth that he must be but once offered for sinne forasmuch as without shedding of bloude there is no forgiuenesse of sinne See howe copiously Paule handleth this matter Heb. 9. and .10 Whereby the sacrifyce of the Masse is so ouerthrowne that it is marueyle howe there shoulde be any among Christians so voyde of shame that can go about to stablish and defende it The thirde testimonie he alleageth out of the .xvj. Psalme which we see Peter also vsed in his fyrst sermon at Ierusalem and euen in the same sorte and wise Also he prooueth that that place cannot be vnderstanded of Dauid but onely of christ For thus he reasoneth Dauid sayeth Thou shalt not suffer thine holy one to see corruption But it is manifest that Dauid fynished the course of his lyfe after the maner of other men and after he had ended his lyfe fell on sleepe and mouldred to dust Therfore Dauid speaketh not of himselfe but of Christ which he knewe should be borne of his stocke For before he suffered corruption he rose againe the thirde day in his glorious body So Paule in fewe words comprehendeth all the mysteries of Christ and sheweth that it is he of whome the Prophetes euerywhere haue spoken Furthermore before we make an ende lette vs obserue the phrase of speach where he sayth that Dauid after he had serued his age or time This thing teacheth vs both our dutie and condicion and state admonishing vs that mutuall charitie is required of vs as long as we liue in this worlde but after we are taken out of this lyfe that we are quitte of all duties towardes all men and that from thenceforth there is no more required at our handes Ergo the deade haue nothing to doe with the liuing so that it is truly sayde of the saintes in the Prophete Abraham knoweth vs not and Israel is ignorant of vs. By this inuocation and intercession to saintes is confuted whose felicitie cannot be perfyte if they shoulde be troubled with our miseries and aduersitie Also the appearing of spirites and soules are reprooued wherby they that forged and inuented the fyre of Purgatory haue hitherto gotten great gayne Then also Paule so describeth the death of Dauid that by the same may be seene the state of euery one of vs in death For fyrst he sayeth he fell on sleepe by the will of god Then our death hangeth not vpon the vncertaine hazardes of fortune or vpon the will of man but vpon Gods counsayle and determination who as he hath the heares of our heades numbred so hath he also the number of our dayes And this one thing is sufficient to comfort vs against the daungers and terrors of death That done he sayth he fell on sleepe Christ also calleth death sleepe bicause we being ridde of all the sorowes and griefes of lyfe by death rest from our labours in hope of the resurrection to come Thirdly he sayth hee was layde vnto his fathers which kinde of speach in the Scripture is vsed very often and teacheth vs that there are certain places appointed for the soules of the deade wherof Christ also maketh mention in the Parable of the rich glutton and Lazarus For the soules of the godly are layde with the blessed whose resting place the scripture sometime calleth the bosome of Abraham Contrarywise the soules of the wicked and of as many as haue put men in feare in the lande of the liuing go vnto hell Last of all Dauid sawe corruption For this is the immutable sentence of God that we which tooke our beginning of dust shoulde be turned into dust agayne and so is it requisite for the order of our saluation For this corruptible must put on incorruptibility this mortall must put on immortality bicause flesh and bloud cannot inherite the kingdome of heauen Therfore we haue a great hope in our corruption which we knowe is the beginning of our regeneration and resurrection to come And that this was the onely hope of the Saintes Iobes wordes in his .xix. Chapter manifestly declare Let vs therefore comfort our selfe with the same and not feare death seeing that we shall be made like vnto Iesus Christ the sonne of God to whome be prayse honor power and glory for euer Amen The lxxxxiij Homelie BE it knowne vnto you therefore ye men and brethren that through this man is preached vnto you the forgiuenesse of sinnes and that by him all that beleeue are iustified from all things from which you coulde not be iustified by the lawe of Moses Beware therefore least that fall on you which is spoken of in the Prophetes Beholde you despysers and woonder and perishe ye For I doe a worke in your dayes which you shall not beleeue though a man declare it you AFter the Apostle Paule had diligentlye and plainely declared that Iesus Christ was the very sonne of God and that sauiour that was once promised vnto mankinde and had also remooued out of the way all those impedimentes that might hinder the Iewes from the embracing of Christ nowe at length he concludeth his sermon which consisteth in two pointes For fyrst he sheweth what benefytes are giuen vs in Christ meaning thereby to enflame the mindes of his hearers with the desire of true fayth Next he layeth the horrible iudgement of God before their eyes in that he
waye we must so doe we are taught by the same ensample For it is no doubt but the Philosophers defended their matter with quaynt fallacies and many wordes But Paule auoyding vaine contention of wordes setteth before them Iesus Christ onely and his resurrection declaring that these two things are sufficient to conuince all the dotages of Philosophers and Heretykes For if God sent Iesus Christ into the worlde to purge the sinnes of men and to saue mankynde neyther can the opinion of Epicures Stoikes nor Iusticiaries stande which eyther saye God regardeth not the things appertaining to man or attribute saluation to the merytes of our workes Agayne if there be a resurrection of the deade there must needes followe another lyfe after this and therefore it is most folly to set felicitie in the pleasure of this present worlde This might be extended to all sectes and heresies but it may suffyse to admonishe you that all fayth and saluation is so conteyned in the knowledge of Iesus Christ and the article of resurrection that whosoeuer is well instructed herein is easily able to confute all maner of heresies Therfore the order of our saluation is playne needeth not much demonstration of wordes and vayne quiddities of Sophistrie They that in times past coulde boldly vrge this way did easily get the victory of all heretykes were they neuer so subtle witted It seemeth good to me in this place to shewe what Sozomenus reporteth to haue chaunced to a certayne Logitian very expert in Dialecticall quiddities in the councell of Nice Where as this Logitian euery day gaue newe onsets vpon the Byshops who both in the affiance of the dexteritie of their wit and skyll of Logicke dysputed with him and none of them coulde get any holde or aduauntage of him a certayne simple man of nature which knewe nothing but Iesus Christ and hym crucifyed tooke hym in hande and sayde Philosopher in the name of Iesus Christ hearken vnto the truth There is one God which made heauen and earth and gaue lyfe vnto man made of the slyme of the earth which created all things aswell inuisible as visible by the power of his worde and established and made fast the same by the sanctification of his spirite This worde and wisedome which we call the sonne pitying our misery was borne of a virgin and by suffering of death hath deliuered vs from eternall death and by his resurrection hath purchased vs eternall life whome we wayte for to come to be the iudge of all our doings Beleeuest thou this is true ô Philosopher Then he as one that had neuer learned the skill to denye a thing I beleeue it sayth he And turning about to his Disciples and to all that hearde him sayth As long as the matter was debated by wordes I set wordes against wordes and by arte and skill of speaking ouerthrewe that was spoken but when in steade of wordes vertue or power came out of the mouth of the speaker wordes coulde no longer preuayle against power nor man was not able to stryue against god c. So mightye is the playne and vnlearned confession of Christ which whosoeuer blendeth with the subtiltye of Philosophers make it very weake and feeble as maye euidently be seene in the schoole Doctors But this conspiracie of so many diuers sectes agaynst the truth teacheth vs moreouer howe impossible it is to preach the doctrine of the Gospell vnto the world without contention forasmuch as the wisedome of the worde is contrary to it wherevnto so euer it incline whether it banish or embrace vertue Therefore they are in deede to be laughed at in these dayes which woulde haue vs performe that that neyther Christ nor hys Apostles coulde performe It remayneth that we declare howe the Athenians receyued Paules doctryne where we see two sortes of men are bewrayed One sort are such as receyue the worde with rayling saying What meaneth this babler or tryfler ▪ And these men are to be founde among the professors of wisedome So vnfyt is the wisedome of man to perceyue the kingdome of God that whatsoeuer is preached of Christ and lyfe euerlasting it seemeth to hym foolishnesse Here hast thou what to aunswere those men which now a dayes obiect vnto vs the authoritie of wyse and great men and all the pryde of the worlde For if these things shoulde take place Paule vndoubtedly had had the ouerthrowe among the Athenians The other sort is curious menne which supposing that Paule preached newe Gods or halfe Gods tooke and brought him vnto Mars his streete to the end that he should there openly giue account of hys doctrine Therefore there gathereth about him an infynite number of ydle persons aswell Citizens as forreyners who sayth Luke had naught else to doe euery day but eyther to heare or tell newes Thys thing God did permit so to come to passe bicause he woulde haue hys sonne preached in the most famous place of all the worlde In the meane season this place teacheth vs what condicion the Gospell is in in this worlde For eyther it is most dishonestly despysed of manifest enimies or else lyght men of behauiour abuse it as dishonestly to serue their affections whych if they perceyue succeedeth not after their minde then they become also openenimies thereof And bicause these things haue thus fallen out in all ages no man ought to be offended hereat but rather to followe Paules constancie and not to care one Dodkin for the lyghtnesse of this world but wyth a strong fayth to trust in Iesus Christ our sauiour who though he be reiected of those which will seeme to be builders of Gods Church yet is he become the heade stone in the corner To him be prayse honor power and glorye for euer Amen The Cxvij Homelie PAVLE stoode in the middest of Mars streete and sayde yee men of Athens I perceyue that in all things you are to supersticious For as I passed by and behelde the maner howe you worship your Gods I founde an Aultar whereon was written vnto the vnknowne God whome you then ▪ ignorantly worshippe him shewe I vnto you God that made the worlde and all that are in it seeing that hee is Lorde of heauen and earth dwelleth not in Temples made with handes as though he needed of anye thing seeing hee himselfe giueth lyfe and breath to all men euery where THe Apostle Paule in the fyrst to the Corinthians sayeth wee preache Iesus Christ crucified vnto the Iewes an occasion of falling and vnto the Greekes foolishnesse For where the wisedome of the fleshe looketh onely vppon the thinges before hir eyes and perceyueth not the mysteries of Gods spirite it cannot seeme but a most foolishe thing vnto hir if a manne seeke saluation in Christ that was crucifyed and openly slaundered This thing Paule founde true aswell at Athens as in other places For where as in that Citie he preached Christ among the wysest men that were in those dayes they giue so little eare
Trogyllion The day following we came to Miletum For Paule had determined to saile ouer by Ephesus bicause he would not spend the time in Asia for he hasted if it were possible to keepe at Ierusalem the feaste of Pentecoste AFter that the Apostle Paule had accomplished at Ephesus all things that appertained to the establishment of the same Church theâ— went hee on with the voyage that hee had before purposed to make in the which hee visited the Churches of Macedonia and Greece and confirmed them in the true faithe Wee haue seene there notable argumentes of the Apostles faythe and diligence when as Paule lette for no laboure or daunger eyther to gette Churches or to preserue those that were gotten At length hee came to Troas where fell oute certaine peculiare things in the describing whereof Luke is very diligent And first hee setteth out an ensample of Ecclesiasticall assemblie and next a myracle that God would haue wrought in that place bothe for the commendation and setting forthe of Paules Ministerie and for diuers causes else Hee describeth this Churche assemblie with all the circumstaunces thereof very diligently And beginning with the time he saythe they came togither on a Sabboth day which day as yet was muche celebrated bicause of the auncient custome Afterward when the Church began more and more to increase the next day following the Sabothe was appoynted for Goddes seruice and in remembraunce of Christes resurrection it was called the Lordes day By this place we learne that suche dayes as God hathe appoynted for seruice or religion ought not to bee neglected of Christian menne For they are not onely needefull bicause of outwarde woorshippe but also inwarde which cheefely consisteth in the studie of Goddes woorde and in the diligent meditation of his benefites the bodie and minde for the time beeing cleane separated from all prophane matters whiche thyng was the cause that GOD commaunded the breakers of the Sabothe to bee punished with deathe And the breaking of the Saboth is accoâ—â—ted of the Prophetes amongest the moste haynous sinnes and causes of the Captiuitie of Babylon so that it was not without a cause that Nehemias thought it is duetie to see that day kept so holy when the people retourned from their captiuitie Whereunto appertaineth also the example of Christ who as he oftentimes vppon the saboth day went into the Sinagoges so he diuers times disputed diligently of the right vsing of that day to deliuer it both from superstition â–ª and also from contempte Then he sheweth also the place where this companie or assemblie mette This was a loft or chambre in the priuate house of some one of the faithfull who appointed it for the Churche or Congregation bicause the Christians for good cause abhorred the Temples of the Idolaters and they had no publike place permitted them by reason the Romane Presidentes bare rule in euery place which either were no fauourers of Christian religion or else were open enimies thereof He sayth there were diuers candles lighted in the chamber to putte away the darkenesse of the nighte and for auoyding the suspition of dishonestie Therefore it is a peeuishe erroure of them which of a foolishe imitation make that a seruice of God which in times past serued for necessitie and thinke that God which is the light euerlasting is woorshipped with candles of tallowe or waxe and for the defense of their inuention vse both this place and the example of Moses lawe For heere is plainely expressed the night time when it is needefull for candles to bee lighted And for the same cause afterwarde the Christians vsed candles in their assemblies bicause they coulde not meete togyther but in the morning before day by reason of the lying awayte of their ennimies as appeareth by the Epistles of Plinius Secundus and may be gathered oute of the Churche wryters The which cause being taken awaye it is but foolishnesse to helpe the day lighte with artificiall lightes It is euident there was a farre other meaning of the Candlesticke in Leuiticus For as all the ceremonies of that Priesthoode were figures of things that Christ shoulde perfourme and were ordained only till the time of correction so the candlesticke also was a figure of Christ which is the true and eternall lighte of the worlde and which by the ministerie of the Gospell lighteneth his Churche for the which cause the Apostles and they which are theyr true and lawful successoures are called the light of the world In the meane season wee learne that it is necessary to haue certaine places for the outwarde woorshipping and for the Congregation to meete in suche as in the olde Testament the Temple and Sinagoges were and suche as after the Apostles times when the Churche began somewhat to be at rest the Oratories that were builded were In these places all things must serue for honestie and for religion and nothing must be suffered that declareth any superstition too much riotous cost or prophane contempt Thirdly he sheweth the cause of this meeting which was as he writeth to breake bread He meaneth the holy supper of the Lorde which in times past they called breaking of bread bicause the bread was broken therein according to Christes institution bothe for that wee shoulde confesse oure selfe sinners and guiltie of the death of Christ and also for that we should vnderstand that the merite of Christ was dealt among vs and pertained indifferently vnto all beleeuers It is very worthy to be obserued howe our forefathers in the time of the Apostles vsed to order and celebrate this Supper Firste of all Paule maketh a sermon as the things following declare bicause the supper was ended after Eutychus was raised Therfore when the sermon was ended they went to the supper and that in the open sight of the assemblie in a place and time appoynted for Gods seruice and after none other fashion than was appointed by christ For that they obserued the same manner and rites in all pointes both the woorde breaking of breade and the example of Paule declareth which reuoked the Corinthians so carefully to that forme of supper that Christ ordained Thus is it euident that Christ also vsed to teach before the supper and did ordaine nothing tending more to superstition than religion Therefore let the Papistes regarde with what argumentes or examples they defend their Masse wherin there is no word of God taught al things are don in a straÌ„ge tong the people haue nothing to muse or think on but wearish and peeuish gestures and stage playes to say nothing in the meane while of the impairing of Chrystes sacrifice of the derogation of his merit and how the faith religion of Christ is ouerthrowne euen vnto the foundations But so ought they to be seduced which had leauer folow the imagination of their own braine than the institution of Christ. Moreouer the manner that Paule vsed in his preaching pertaineth to the description of the assembly of
order First we haue to consider Festus who perceiuing that the Iewes alleaged no matter but meere slaunders and that Paule was innocent yet notwithstanding minded to gratifie theÌ„ with the plesure that they requested Whereby it may easily be coniectured that he was eyther brybed or else fayre promised seeing his minde was so altered vppon the sodayne But whether he had intelligence of the awayte they layde for Paule or no it is euident he dyd vniustly Yet he cloketh his vniust dealing maruellous craftily For least he should seeme to graunt the Iewes any thing but that was requisite and iuste he demaundeth of Paule whether he wyll goe vp to Ierusalem or no and there he promyseth he wyll heare the matter meaning onely to get the good will of the Iewes heereby and to auoyde all maner of hatred and enuy By thys example wee are taught howe easily they are corrupted that wante the knowledge and feare of god For where by nature wee are prone vnto euill euery little occasion setteth vs on cogge vnlesse wee be pulled backe with the feare of God as with a bridle Hereof this Festus is a singular example which thus sodaynly beguyleth men of that notable hope which they had conceyued of him Therefore wee muste not put our truste in any suche men For although sometime they shewe some notable signification and likelyhoode of vertue yet not long after they fall agayne to their olde nature For that that we see here in Festus the same the Scriptures report was in Pharao Saul Achab and diuerse other wicked persons This place moreouer teacheth vs what a plague in iudgement respect of persons is when we goe about to winne the fauour of men For heereby Felix obscureth all hys former prayse and of a moste iuste Iudge which he seemed a little before to be becommeth a cruell murtherer going about to gratifie them which had in their minde deuised the death of an innocent man We haue lyke examples in the histories of all nations Therfore it is not without a cause that both Gods law and mans forbiddeth Iudges to haue respect of persons And surely it is meete and conuenient that they which are in Gods steede should resemble Gods properties conditions whom all the scriptures with one consent beare witnesse to haue no respect of persons But what dothe Paule which seemeth scarse able to escape this daunger he perceiueth whervnto the matter tendeth euen by reuelation of the spirite which Chryste promised should be an aduocate to his seruauntes Therfore he speaketh freely and with strong reasons refelleth the vniuste request of Festus Fyrste I stande sayth he at Caesars iudgement seat theâ—e I ought to be iudged Hereby he declareth that the iniurie should redounde vnto Caesar if he should be taken from his iudgement seate deliuered to the Iewes to be iudged This ought gouernors of Countreys all other inferiour officers to imitate knowing that the faultes they commit contrary to equitie and lawe redoundeth vpon those which haue put them in office and that they are therefore worthy at their hands to be greeuously punished Hereof among the auncient Romanes proceeded that seueritie of censure wherwith they thought good to brydle and keepe vnder the licenciousnesse of Magistrates A notable example wherof Porâ—ius Cato shewed vpon L. Flaminius whom he put out of the nuÌ„ber of the Senators bicause he beheaded a certaine condemned person within his circuit appoynting a time to execute him at the plesure of an harlot which he loued For those most graue and wise men would not haue the maiestie of their Empire to be blemished or stained with the concupiscence of light persons Nowe a dayes bicause preachers winke at euery thing tiranny reigneth in euery place and the authoritie of Magistrates decayeth euery where but hereof we shall speake another tyme Now let vs go on in Paules answere who sayth in the seconde place To the Iewes haue I done no harme Whervpon he gathereth that it were not reason that he should be iudged according to their lawes and priuileges Touching his innocencie he calleth the President him selfe to witnesse which might easily perceiue the same by his apologie or defence Thirdly he reasoneth by a strong argument called a Dilemma If I haue deserued death I refuse not to dye but if not no man hath power to deliuer me beeing innocent to the pleasure of myne enimies And so when he had alleaged these reasons he appealed vnto Caesar both bycause he had no more hope in Festus and also bycause he knew by warning of the Oracle that it was Gods appoyntment that he should beare witnesse of Chryste before Caesar also By which example we are firste taught that the godly are compelled by no rules of Christian pacience to yeelde themselues rashly to the pleasure of the vngodly yea rather it is lawfull for them to auoyde manyfest daungers if so they may doo it with safe conscience and the obedience which they owe vnto Chryst. Thus where they would before haue scourged him he put them off by order of lawe and throughe counsell of the Captayne he defeated the murtherers that had conspired agaynst him Therefore the errour of them is foolish which abusing the words of Peter where he biddeth vs be ready to yelde a reason of our faith to euery one that demaundeth it thinke the Ministers of the worde ought to be brought before Popish councels there to render a reason of their fayth where no reason is admitted but playne tirannie reigneth Whose opinion if it be allowed then must wee say Paule dyd vniustly which chose rather to declare his fayth at Rome than at Ierusalem But he did therein both godly and wisely following the Oracle of God whom the auncient doctours Athanasius and Ambrose rightly followed wherof the one would be iudged onely at Milane where he had taught and preached the other could neuer be persuaded to commit his cause vnto suspected councels but thought it more for his safetie and prayse to flee than to tarry among those which he knew had long before conspired agaynst the truthe Moreouer this also is to be obserued that Paule so shunneth this daunger that yet he hath a diligent consideration of his innocencie Let all they that are godly do the like but specially they which are ministers of the Gospel least while they incoÌ„siderately prouide for their life they bring their good name in hazarde and so through their occasion cause the Gospell be euill spoken of Thirdly he proueth by a new example that that hath ben oftentimes declared namely that it is lawful for Christian men to wage their lawe and to flee to the prerogatiue of Princes when necessitie so requireth For Paule which before had set the priuiledge of Rome agaynst open force vseth nowe the benefite of appeale which can seldome be done without some reproche of the Iudge much more of the party plaintife Therefore certayne braynsicke persons abuse the words of Chryst and of
O King I sawe in the way a light from heauen aboue the brightnesse of the sunne shine rounde about me and them which iorneyed with me When we were all fallen to the earth I hearde a voyce speaking vnto me and saying in the Hebrue tong Saule Saule why persecutest thou mee It is harde for thee to kicke agaynst the pricke And I sayde who arte thou Lorde And he sayde I am Iesus whom thou persecutest THe Apostle Paule declared yesterday the state of the whole controuersie betweene him the Iewes teaching vs that the contention was about no trifle but about the whole meane of our saluatioÌ„ where he also proued that he neither beleeued nor taught any thing but that which God had promised the fathers in times passed and wherin the onely hope of the Church of Israel had in al ages consisted Where we learne that the fayth of Chryst was the onely and moste aunciente meane thorough which all the fathers in tymes passed were saued Furthermore bycause Paule in the beginning of his narration sayde he was a Pharisie he returneth handsomely to his intermitted narration agayne and declareth the hystorie of his conuersion the onely scope anâ—ende whereof is to put away the accusation of leuitie declaring that he was called by God yea inforced agaynst his will. But to the ende his narration might haue the more weight and authoritie he declareth first how he was affected towards the Christian fayth and that in suche diligent â—orte that he omitteth none of the things that he enterprised agaynst Chryst. For first of all he promiseth the cause saying I was sometime of the minde that mine aduersaries be For I was vtterly perswaded that I ought to do many things agaynst the name of Iesus Chryst. Whence sprang this persuasion verily of a blind and rash zeale of the fleshe which otherwheres he attributeth to all the Iewes Yet â—e maketh not mention hereof to extenuate or excuse his offence therby but to teache vs by his example how greatly men fall onlesse they order their dooings according to the worde of God. For in other places he confesseth that he was a moste haynous sinner and not worthy the name of an Apostle Whereby it appeareth howe muche more greeuously they offende which beeing led with no zeale of God or good intention of the mind as they call it but with their naughtie affections persecute Chryst and his worde In the meane season marke howe the enterprises of the enimies of the Church are but a meare opinion and vayne conceypt of a blinded minde which notwithstanding they seeme at first well to succede yet they neuer haue that ende they looke for For as the Psalmist sayth they trauayle with mischiefe and are conceiued with sorrowe and haue brought foorth vanitie and vngodlynesse This thing Paule confesseth after a sorte of him selfe teaching the hearers by his example what they may looke for if they beginne to take agaynst Chryst or holde on as they haue begonne For which way can they preuayle whose deuises and enterprises God scattereth abroade and laugheth at them out of heauen But least any man might thinke that Paule spake more bostingly than truely he rehearseth also his owne dooings in molesting and afflicting the Churche I put many of the Saincts in prison sayth he beeing aucthorised by the Priestes which authoritie they woulde neuer haue giuen me onlesse they had seene me earnestly bente to aduaunce and set forwarde their proceedings He calleth the Christians Sainctes bycause they were sanctified through the bloud and merite of Chryst. 1. Corinth 5. Also when they were kylled I pronounced sentence of death vppon them and gat the consent of others thervnto Beside this I compelled them when they had bene whipped in the Sinagoges and tormented all maner of wayes to blaspheme that is to say to deny Chryst and to recante those things which they had before spoken both well and godly Whereby it may be gathered that the Church of Chryst was neuer so well established but it had some chaffe also which winnowed with the Fâ—â—â—e of persecution fell away Finally bycause I would spare no kinde of madnesse I began to roue abroade into forren Cities also bycause I would leaue no place for the Christians to be safe in Herein we haue an euident Image both of the persecutours of Chryste and also of the state and condition wherein the godly and faythfull be in this world For commonly these men are enuied and hated of the Potentates of this worlde and chiefly of those which excell in name of Religion and supremacie of the Churche studying vnder this colour and pretence to seeke their priuate glory and gayne onely Then afterwardes these men haue fitte ministers for their mischeuous proceedings who to gratifie their maisters let no occasion escape or slippe whereby they may batter and assaulte the Churche and thereto they spare for no labour Heereof therefore proceede imprisonments condemnations all kindes of torments banishments slaughters blasphemies and infinite suche other things as these cruell Kernes vse to deuise agaynst the godly Whom in the meane season it behoueth to marke better what they do why they persecute the godly for the faythe 's sake Uerily they compell the weaklings to blaspheme whiles they deny their faith contrary to their conscience and confesse they haue erred through vnhappy vngodly feare For this thing Christ numbreth among the sinnes and blasphemie agaynst the holy Ghost Luke 12. And Paule expresly calleth the denying of the true fayth blasphemie whervnto he draue and enforced the faythfull Therefore what other thing remayneth for those persecutors but that horrible woe which Chryst threatneth vnto theÌ„ that giue occasion of offence For what more greeuous and daungerous offence can any man giue than that whereby men are compelled to sinne agaynst the holy Ghost They shal therefore feele the heauy hande of God who nowe a dayes thinke this but a trifling matter Moreouer as in Paules former enterprises there appeareth a portrature of a raging tyran so in the confession of the same may bee seene a very Christian mynde wholly enflamed with the desire of Gods glory For to what other ende dothe â–ª Paule rehearse these hys attemptes but for that he knewe they made to the setting foorth of the glory of God For heereby bothe the authoritie of his mynisterie was defended and the great mercy of God commended wherwith he embraced the greatest offendours that are yea euen his enimies also in Chryst Iesus Reade 1. Timo. 1. And this is the chiefe cause why the godly vse so often to confesse their sinnes as we see in Dauid and in diuerse others Therfore the ambition of those men is very dishonest who for the sauegarde of their owne glory will eyther neuer confesse their sinnes and greeuous errours or at least wise wonderfully extenuate and diminish the same Furthermore he setteth the story of his conuersion against his atteÌ„pts agaynst Chryst that by
Eutichus Iohn 16 Paules viages wer ful of trauailes and danger Marke 1 Luke 4 The councel of Miletus In his first booke of the life of Constantine Roma 1. The argument of Paules oration made in the counsell Paul reÌ„dreth an accompt of his liuing Humilitie 2. Thessa. 2 Desire of al mens salâ—ation Luke 19 Exod. 32 1. Sam. 15.16 Iohn 10 Constancy Paul giueth an accounte of his doctrine He taughte all things Iohn 15. He taughte both priuatly apertly The suÌ„me of Paules doctrine Luc. 24. Iohn 14. The Argument of this place Paule by the guyding of Gods spirite goeth to Ierusâ—lem Exod 4. Iere. 1. Paule is called vnto manifest daungers Paules constancie and faith Math. 10. Psalm 56. Psalm 116. Math. 16. Luc. 9. The gospel the grace of God. Iosu. 15. Actes 1. Math. 8. Paule foresheweth his death Iosu. â—4 1. Reg. 2. Math. 8. Psal. 68. Paules protestation Deut. 30. Iosu. 24. 1. Sam. 2.3 and .4 2. Cor. 12. Let Ministers take héede to theÌ„ selues 1. Timoth. 4 2. Timoth. 3 1. Sam. 2. Mala. 1.2 1. Timoth. 3. Tit. 1 Let Ministers looke vnto the whole flock Ierem 1 Ministers are ordained of God. Math. 25. Luke 16. Malach. 3 Psal. 82. Ephe. 6. Heb. 13. Secondly the ende of Ministers is to féede Thirdly the dignitie of the church Ephe. 5 1. Peter 1 Fourth of necessitie 1. Tim. 4 The description of false teachers Math. 7 Iohn 10. 1. Iohn 2 2. Thes. 2 2. Peter 2 Secondly of the example 1. Cor. 11 Sixthly of the facilitie and vtilitie Dani 12 2. Cor. â—0 He dehorteth them from couetousnesse by his exaÌ„ple 1. Timoth. 6 1. Sam. 12 Why Paule requireth not the stipend due vnto him 1. Cor. 9 2. Cor 11 It is more blessed to giue than to receiue Prouer. 19. Isa. 58. Monkishe order ouerthrowen Paule coÌ„cludeth his sermons with prayers The godly are sory for Paules departure Against the Stoikes 1 Sam. 2. Paule is taken or pulled froÌ„ them of Asia Paules nauigation is long and perillous Phil. 3. 2. Tim. 4. Paule commeth to Tyre The church of Tyre Math. 11. Esa. 23. Paule is admonished that he goe not to Ierusalem 1. Reg. 13. They of Tyre accompany Paule to the shippe very worshipfully Mark. 10. 1. Timo. 5. 2. Reg 2. The Tyrians pray in open sight Mark. 8. The moste happy course of the Gospell Philip is a president of an Euangelike shepheard First an EuaÌ„gelist Ephes. 4. Secondly Harborous Thirdly Married 1. Timot 3 Hebr. 13 Fourthly Philippes Daughters were Prophetisses 1. Cor. 14 1. Cor. 11 1. Timot 3 Agabus telleth Paule howe hée shoulde bée bounde and imprisoned Paules companions dissuade him from going to IerusaleÌ„ Math. 16 Paules constancie 2. Tim 3 Rom 14 Math 10 1. Cor. 10 An exaÌ„ple of faithfull freendes Mnason Paules host Math. 10 Charitie is not suspitious Paule goeth to the elders at IerusaleÌ„ 1. Cor. 3 1. Cor. 15 Psalm 127 The elders go about to frée Paule from hatred Rom 3 Galath 3 Rom. 7 1. Cor. 15 Galath 3 The elders oration or talke The counsell of the elders is discussed 1. Cor. 9. Paule taketh on him the vow of a Nazarite The succes of mans councell is vnhappy The Iewes are the authors of disturbance 2 Sedition is raysed 3 The articles points wherof Paul is accused 4 Paule is in hazarde of his life God sendeth one to deliuer Paule Iere. 39. and .40 Paule is bound in chaynes A descriptioÌ„ of sedition Hypocrites are more cruell than the Souldiours Timo. 1. Paule meditateth how to rxcuse him selfe Sée Iosephus in the ij booke and ij chapter of the Iewes warres Psa 34. Math. 10. Mark. 13. A comparison betwene Paule and Cicero The beginning and proposition The Narration Paule changed not his religion of ignorance Gene. 18 Paule changed not his religion of wicked contempt Apoca. 3 Paule altered not his religion of lightnesse and inconstancie Alteration of religion is to be excused by the word of god alone Math. 11 Iohn 7. Iohn 8. Iohn 10 Iohn 14 The power of Christ in subduing of his enemies Psalme 94 Zacha. 2 1. Cor. 12 Rom. 12 An exaÌ„ple of true conuersion First the beginning of conueâ—sion springeth of god 2. Cor. 3 Iere 21 〈◊〉 5 Phâ—â— 2. Secondly the manner of conuersion Iohn 16 Thirdly the dueties of conuertites Hose 6 Sée the Homely 63. chap. 6. The description of Ananias The true commendation of Ministers Ananias Oration or talke Paule is called of God. Gala. 1. 1. Timo. 1. To what ende Paule was called Iohn 6. Iere. 23. Math. 11. Gala. 1. .2 3 Paule is baptised Paule returneth to Ierusalem Paule prayeth in the Temple Paule by oracle is sent vnto the Gentiles Paule is disturbed in his oration The importunate malice of the Iewes Paule is coÌ„maunded to be beaten with rods Paul defendeth himselfe by the Romane lawes The Tribune by feare of lawes is kept vnder Paule is not afraide before the couÌ„sell Paules innocencie An exaÌ„ple of an Antichristian Counsel Paul offendeth not in rebuking the highe Priest. Flatterers are the defenders of Tyrantes Deut. 22. Exo. 22. Howe Magistrates maye preserue their authoritie Of the sectes of the Iewes â—hariseies Saduceis Escenes Paule professeth he is a Pharisie Paules enimies fal out amoÌ„g them selues The Captayne deliuereth Paul again out of the hands of of the Iewes God comforteth Paule The maner of Gods comforâ—ing God confirmeth hys consolation â—y déedes Paul requireth help of the Capten Psalm 33. Math. 10. Confidence diffidence are two extreames in eche kindâ— The Centurion curteously accomplisheth Paules request The capten is ready to aide and assist Paule The epistle of Claudus Lysias the Captayne Who Felix was Iosephus in his .20 boke of Antiquities Chapters .9 .11 The commendation of Paule Psal. 72. Roma 13. Paule is brought before Felix Paules accusers are men of great power and authoritie Luke 12. Math. 7. Luke 21. Math. 10. Marke 13. The Oration of Tertullus Nume 1â— The points of his accusation The confirmation of his accusation Prouer. 9. Deutero 19. Paules Apologie or defence He putteth away the crime of sedition In his fiâ—the Booke â–ª 33. Epistle to Marcellina his sister Hée putteth away the crime of heresie How Paule beleeued He putteth away the crime of polluting the temple The vnkindnesse of the world toward the ministers of the Church Paules boldnesse Paule escapeth the haÌ„des of his enimies Felix Drusilla heare Paule 2. Corin. 6. The points of Paules Sermon Faith in Christ. Roma 3. Gala. 2 .3 1. Pet. 3. Iustice and Tempepance are the fruites of faith Rom. 13. 3 The later iudgement Luke 21 The effecte of Paulâ—s Sermon A newe attempt of the Iewâ—s against Paul. Iere 17 Luke 22 Iohn 8 God scattereth the counsels of his ennemies The Iewes accuse Paul. The iniquitie vnrighteousnes of Festus Rom. 2. Ephe. 6. Actes 10. c Paule apealeth vnto Caesar. The President admitteth the appeale although vnwillingly Agrippa Bernice Festus
which I commaunde thee this daye shall be in thine heart And thou shalt shewe them vnto thy children and shalt talke of them when thou art at home in thyne house and as thou walkest by the way and when thou lyest downe and when thou risest vp and thou shalt binde them for a signe vpon thine hande and they shall be as frontlets betweene thine eyes and thou shalt wryte them vpon thy postes and vpon thy gates And in the same chapter it foloweth further And when thy sonne asketh thee in time to come saying what meaneth these testimonies ordinaunces and lawes which the Lorde God hath commaunded you Then shalt thou saye vnto thy sonne wee were Pharaos bondmen in Egipt and the Lorde brought vs out of Egypt with a mightye hande And the Lorde shewed signes and woonders great and euill vpon Egipt vpon Pharao and vpon all his housholde before our eyes And brought vs out from thence to bring vs in and to giue vs the lande which hee sware vnto our fathers c. The holy prophet Dauid also speaking of the same commaundement of God declared by the mouth of Moses sayth Heare my lawe ô my people enclyne your eares vnto the wordes of my mouth I will open my mouth in a Parable I will declare hard sentences of olde Which we haue hearde and knowne and such as our fathers haue tolde vs That wee shoulde not hide them from the children of the generations to come but to shewe the honour of the Lorde his mightie and wonderfull workes that he hath done He made a couenaunt with Iacob and gaue Israel a lawe which he commaunded our forefathers to teach their children that their posteritie might knowe it and the children that were yet vnborne To the intent that when they came vp they might shewe their children the same Here mayst thou sée O good Reader that the true Christians and faythfull among the Israelytes as they were commaunded euen so they taught and instructed their families and children in the wayes and works of the lord So that of them it coulde not be verified as yet that they had shut vp the kingdome of heauen from menne neyther â—ntring in themselues neyther suffring other that woulde neyther thâ—t they were blinde leaders oâ— the blinde For those broodes of Phariseyes Saduceyes and Essenes were not hatched till many hundred yeares after which when Christ came had turned godlynesse into gaine and religion into rechelesnesse as the like swarmes of religious commonly called but in déede most superstitious did amongst vs and yet doe where they are still suffered And bicause they feare that the Lord in his zeale wil whip such wicked merchants as they are out of his Church in all places as it appeareth very well he doth dailye his name be glorifyed therefore this maketh them to storme fret and fume and to take counsayle against the Lorde and against his annointed This maketh them stirre coales and to play Rex this causeth them to imprison to hang to drawe to drowne to burne to cut mens tongues out to gagge them that they shall not speake to banishe and proscribe séeing they can no longer prescribe but verily all in vaine for as much as there is no wisedome counsayle or deuise that can preuayle against the Lorde But let vs returne to the holy prophet Dauid whose sayings and testimonies bicause they haue alwayes bene of such worthy estimation in the Church of God let vs bring yet furthermore to confyrme the truth of our assertion In the .lxxxj. psalme he bringeth in God thus speaking to the people of Israel Heare ô my people and I assure thee ô Israel if thou wilt hearken vnto mee there shall no straunge god c. If God speake here to all the people in generall high and lowe riche and poore one with another then of congruence belongeth it to all people in generall to hearken and carie awaye what is sayde But howe shall they heare if they haue not his worde marke his saying If thou wilt harken And it must be vnto him we must harken For whosoeuer speaketh not as he doth must not be hearde though it were an Aungell from heauen as Paule sayth yea if Christ woulde come and preach any other Gospell than he hath already preached we ought not as some of the olde writers saye to heare him Howe much lesse then ought we to harken what these newe Gospellers say who speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contorted wrested and peruerse things altogither repugnant to Gods worde and saying The prophetes also in all their sermons and writings crie vnto the people audite verbum domini heare the worde of the Lorde Loe here is no state or degrée no age or sexe excluded but all must heare For populus and turba as is often read in the olde and newe Testament comprehende promiscuam multitudinem the whole multitude one with another Therfore no sort is excepted from hearing But me thinketh I heare what one of these new Diuines replyeth Sir sayth he when did we forbid any kinde of persons from hearing our Sermons No in déede but when men came to heare you they coulde not heare the worde of the Lorde but doctrines that were the preceptes of men wherewith Christ sayth you worship him in vaine It had bene somewhat tollerable to haue forbidden men the reading of the Scriptures so that you had taught them nothing but the scriptures as you ought to haue done But to preach your owne fantasies and inuentions and to forbidde men to search the scriptures which Christ so earnestly commaundeth them to doe was too too presumpteous for a seruant to doe against his Lordes commaundement Howbeit you saye Christ and the Pope haue but one Consistorye and therefore bicause he commaundeth it you thinke you may safely doe it But S. Paule aunswereth all these pretie obiections at once saying Bee yee not the seruants of men Howbeit hereto you will say the Pope is not purus homo a pure man And that I am sure all that knowe what he is will easilye graunt you Surely S. Paule was so little offended that the Thessalonians searched the Scriptures to sée whether his preaching agréed therewith yea or no that he rather much liked and commended them for their doing But you in no poynt resemble Paules condicions but in persecuting Christ his Church The same Dauid likewise in his .xix. Psalme hath matter ynough though there were none other any where else both to prooue howe necessarye the worde of God is for all men to knowe and also to aunswere the obiections of all our newe Diuines The lawe of the Lorde sayth he is an vndefiled or perfite lawe conuerting the soule The testimonie of the Lorde is sure and giueth wisedome vnto the simple He calleth the lawe perfyte to aunswere those controllers which saye the Scriptures are not sufficient and therefore haue forged a sort of vnwritten verities so they call them
which they haue matched in authoritie with the Scriptures and haue commaunded men payne of death to receyue and beléeue them before the Scriptures He sayth iâ— conâ—erteth or turneth the soule that is to say it maketh him that readeth them a newe man a repentant person a faythfull beléeuer and a godly liuer So farre it is from peruerting or corrupting any godly student thereof He calleth it a sure and faithfull testimonie of the Lorde whereas mannes policies councels and deuises are alwayes vncertaine chaungeable and vnsure It giueth wisedome vnto the simple Why then shoulde they be kept from it Uerily this hath bene Gods practise in all ages as appeareth by all hystories that he hath reuealed his worde and will to no kinde of people sooner than vnto those that are simple as may be séene by those thankes that our Sauiour Christ gaue to God his father in the behalfe of his Disciples being but simple Clarkes saying I thanke thee O God fathâ—r of heauen and earth for that thou hast hidden these things verilye the vnderstanding of his kingdome from the wise that is to saye the great Doctors in their owne conceyte and in the worldes iudgement and hast reuealed them vnto the simple that is to the vnlearned and despysed wightes of this worlde For so doth Chrysostome expounde the wordes Rusticall people and Ideotes sayth he â–ª were illuminated persons of small account in the worlde or in the knowledge of God but not of obstinacie but ignoraunce If our new Diuines would admit these sayings of Christ and Chrysostome they shoulde soone perceyue how vnchristianly they speake and also howe vnlyke the olde Doctors whyle they raue and fare so fowle wyth poore Artificers and Craftesmen whome it hath pleased God in these dayes so to enriche with his spirite that when they haue bene called before these our newe Rabbines they haue shewed more true Diuinitie than all the whole Sinagoge of them were able I report me to Eusebius Ecclesiasticall hystory and to our owne entituled the Actes and Monumentes of the Church But Dauid goeth on saying The statutes of the Lorde are right and reioyce the heart the commaundement of the Lorde is pure and giueth light to the eyes The feare of the Lorde is cleane and endureth for euer the iudgementes of the Lorde are true and righteous altogither More to be desired are they than golde yea than much fine golde sweeter also than hony and the bony combe Moreouer by them is thy seruant taught What I warraunt you this olde Diuine Dauid neuer ment that they taught eyther heresie or error In diuers other places of his Psalter maye be séene the earnest exhortations that he maketh to all the people to heare the worde of God as in the .xlix. Psalme O heare ye this all ye people ponder it with your eares all ye that dwell in the worlde High and lowe rich and poore one with another What shoulde they heare euen that that immediately followeth howe his mouth shall speake of wisedome and his heart muse of vnderstanding Here are none excluded from hearing what Dauid shall say but such as dwell in Vtopia The Diuines therefore that will barre any dwellers in this worlde from hearing or reading of Dauid must there go preache this doctrine Agayne Wherewithall shall a yong man clense his waye euen by ruling himselfe after thy worde Againe Thy worde is a lanterne to my feete and a light vnto my pathes Againe When thy worde goeth forth it giueth light and vnderstanding euen vnto the simple Againe Kings of the earth and all people Princes and all Iudges of the worlde yong men and maydens olde men and children prayse the name of the Lord. Here by an enumeration of al states and degrées sexes and ages may we sée that none are secluded from praysing the Lorde which then is done moste acceptablye when we sing prayse vnto him as the same Dauid sayth with vnderstanding which vnderstanding we can not haue without his worde Infynite more places there be in the Psalter to this effect as the diligent Reader thereof shall finde whereof this is one verye notable and therefore not to be omitted Out of the mouthes of very babes sucklings hast thou ordeyned strength that thou mightest still the enimy and the auenger It is the more notable for that Christ alleageth it in the .xxj. of Mathewe agaynst the Scribes and Phariseyes in defence of the people which so thankefully welcommed and receyued him into Ierusalem in the same sense that it is here brought for But let vs nowe come to the testimonies of the newe Testament Our Sauiour Christ hauing to doe with those Iewes which of all other in the worlde at that time most gloried in the knowledge of God and his religion bicause they had Bishoppes whose succession they coulde shewe by order euen from Aaron and therefore had antiquitie ynough hauing Scribes Phariseyes Sadduceyes Essenes Nobles Communes and all the worlde on their side yet did he plainly tell them that they erred and were deceyued for that they vnderstoode not the Scriptures For to the Sadduceyes which allowed no part of the olde Testament but the bookes of Moses denying the resurrection for that they imagined if there were any men shoulde knowe their wiues as they had before done in the worlde as appeareth by their captious and foolishe demaunde Christ aunswered yee erre not vnderstanding the Scriptures and power of God. Where we maye plainely learne that ignoraunce in the Scripture is the cause of error contrary to these newe Diuines assertion that saye Ignorance is the mother of deuotion Whereas true deuotion cannot be without the true vnderstanding of Gods will and his will by no meanes ordinary can be vnderstanded but by his worde Therefore to auoyde errour it is moste méete that people haue the Scriptures to search and vnderstande the will of God by Another time hauing to doe with the Phariseyes also as these two sectes of men were the greatest assaylantes that Christ euer had whereby we learne it is no newe practise that they most persecute Christes Church that challenge most authoritie and learning in the same he bade them for that they séemed to haue such exact knowledge in the worde of God and yet knew not that he was that Messias and Sauiour that God had promised them to search better in the Scriptures and they shoulde finde that the Scriptures in all places did testifye and beare witnesse that he was the same Whereby Christ plainly giueth vs to vnderstande that without the Scriptures we cannot truly knowe him These two places declare sufficiently howe necessarye the Scriptures are for all that will knowe Christ. We will adde two other testimonies to shewe howe profitable they are S. Paule in his Epistle to the Romaines sayth Whatsoeuer thinges haue bene written afore time they haue bene written for our learning that through pacience and comfort of the Scriptures we might haue hope They are
Which of the Prophetes haue not your fathers persecuted And they haue slayne them which shewed before of the comming of that iust whome you haue now betrayed and murthred And ye also haue receyued the lawe by the ministration of Aungelles and haue not kept it when they hearde these things their hearts claue a sunder and they gnashed on him with their teeth THus farre the blessed Martyr Steuen hath aunswered the obiections layde agaynst him and with long discourse hath shewed that he neuer blasphemed God nor his law nor yet the Temple For beginning at Abraham he declareth that he is a worshypper of that onely God who did vouchsafe in time past to reueale himselfe vnto the fathers and to offer vnto them his grace That done he maketh a singuler discourse of the lawe and prooueth that Christ was euidently promised to the fathers in the lawe At length intreating of the Temple and outwarde obseruances he prooueth by most strong arguments that neyther the grace of God is tyed to them neyther the true worshipping of him nor yet the meane of mannes saluation But bycause Steuen was not ignoraunt what maner of Iudges he shoulde haue in his cause and for that they coulde no longer dissemble the rage of their mindes as euery man may easily gather of the circumstances with a weyghtie vehement kynde of reprehending them he concludeth his Oration Where we maye perceyue that it was Steuens purpose and intent to plucke of the visure from the faces of them which bragged in the name of the church and fowly abused their power that they should no longer feare the simple and vnlearned with this slye conueyance of theirs And this is a thing very needeful when we perceiue we haue to do with them with whome the worde of doctrine will not preuayle And surelye in our daies nothing so much hindreth the verity as that they be the enimies therof which many yeres haue challenged to them the name gouernance therof Wherfore it is necessary that they which haue the charge of the Church committed vnto them doe followe euen at this day also the example of Steuen But to come to the handling of this present place there were thrée things specially which made them the prowder that is to saye Circumcision the glory and dignitie of the fathers and the lawe giuen them by Gods speciall benefite And of all these the godlye Martyr of Christ so speaketh that he playnely prooueth all their affiaunce to be in vaine which they had in them And beginning with Circumcision he sheweth that they gloryed therin in vayne calling them stiffenecked and of vncircumcised hearts and eares He seemeth to haue a respect vnto the wordes of Moses and of God which are written Deuteronomie 10. and Ieremie 4. as though he shoulde saye I knowe you haue a great confidence in Circumcision but that is but a very vanitie seeing you neglect the circumcision of the heart and minde God woulde that you shoulde by an outwarde signe professe hys couenaunt but he commaunded you to circumcise your heartes with the sworde of the spirite and to put your neckes hytherto ouermuch disobedient into the yoke of his obedience But it is playne that you neuer woulde thus doe For you euer resisted the holy ghost speaking to you by the Scriptures and by the Prophetes So Steuen accuseth them of no common disobedience but of heynous incredulitie as who went about to mocke God with their Circumcision which was but a signe of Gods couenant This place teacheth vs that men are little holpen by outwarde signes vnlesse they sticke vnto the thinges signifyed by them For where God is a spirite he will not be worshipped with vaine ceremonies but in the spirite and in truth As for the Ceremonies he hath instituted them for our sakes to the intent they shoulde bring our mindes by contemplation of fayth to the consideraunce of our dutie Which thing if we neglect then the signes improoue vs of infidelitie and excuse vs not which is the cause that the Prophetes so earnestly accuse the obseruers of outwarde ceremonies and so carefully commende vnto them the care of spirituall worshipping This serueth also to teache vs that we cleaue not to much to baptisme ▪ and to the supper and so neglect the fayth that is in Christ and the studie of innocencie and charitie without the which Christian religion cannot consist And if the colde obseruation of rytes commaunded by God is not able to saue vs what shall we say of the obseruers of mens traditions which God hath wyped cleane awaye with the sworde of his worde as otherwheres we haue declared Esay 29. Math. 15. We are taught also what maner of men they are which wickedly resist the worde of God preached by men which thing it is euident the Iewes dyd For they sayeth Steuen resisted not the Prophetes but the holy ghost And we must not thinke he thus sayd at all aduentures For where Ministers speake by the inspiration of the holy spirite and the same spirite worketh obedience in mennes mindes and putteth vs often in remembrance of amendement of our lyfe certes they resist this spirite that refuse to obey this worde And this is an infallible argument of vncircumcised hearts and stiffe necks Here therefore haue we a rule howe to iudge of the people of these dayes which marueylously please and delyght themselues in that they dare boldly contemne the sermons of Gods Ministers and can scoffe and rayle at the m. But let vs returne vnto Steuen which likewise ouerthroweth that glorye that they sought in the dignitie of their auncestry For that the Iewes put great confidence in their forefathers it appeareth by this For when Iohn the Baptist and Christ admonished them to amende their lyfe they chopte him in the teeth with Abraham their father and alleaged the prerogatiue of their stocke But Steuen maketh a difference betweene their forefathers There were amonge them certaine good and sincere worshippers of God such as was Abraham Isaac and Iacob and their likes in whom they coulde not glory being altogither vnlike them as bastardes going out of kynde Againe there were othe◠notorious wicked persons and bloudy tyrannes against the Prophetes Unto these sayth he these fellowes were lyke bicause they liuely represented their natures and condicions yea passed them As your fathers did euen so do you Which of the Prophetes haue not your fathers persecuted And they haue killed them which shewed before of the comming of that Iuste So calleth he Iesus Christ who is both absolutely iuste himself for in whose mouth there could be found no guile and is made of god the father our righteousnes Wherfore in Ieremy he is called the lord our righteousnes Furthermore as your fathers killed the prophets which foretold of him as the monuments sepulchres declare that are builded in the honor of them euen so did you betray Christ himselfe to the Romane President and made him out of the
they were buried And these ceremonies might be suffred for a whyle in the primitiue Church vntill they were become so perfite to renounce them altogither In the meane season we are taught that Christian people shoulde deale decently with their corses For although there ought to be no mourning after the maner of the Heathen amonge them which knowe there shall be a resurrection 1. Thes. 4. nor no neede of Iewishe ceremonies bicause all things belonging to our saluation are abundantly fulfilled in Christ yet a diligent consideration must be had both of honestie and godlynesse which both the law of charitie and Christian religion commaundeth vs to obserue by reason that our bodies be the Temples of the holy ghost Why therfore shoulde those bodies vngently be reiected which the spirite of Christ not long before did vouchsafe to dwell in Surely the Prophete doth chiefely vpbrayde the Moabites for that they forgetting all humanitie burned the bones of the king of the Edomites Therefore their offence is grieuous in these dayes which lyke brute beastes vse crueltie agaynst the deade and vnmanerly throwe and cast their carcasses rounde about But they yet vse one other courtesie For they send messengers for Peter whome they hearde was at Lydda and was so famous a man by reason of his myracles which was no small deede of faith and charity For they hope that the Minister of Christ was able to restore hir to lyfe agayne and that they greatly desired bicause they knewe the Church of Christ had neede as yet of such a member This is also the propertie of fayth that despaireth not no not in death bicause it knoweth that Christ hath ouercome death and who once embrace fayth with sincere affection of loue them she casteth not of no not after death Here also appeareth a singular rewarde of christian godlynesse liberalitie For where Dorcas while she lyued was much giuen herevnto there wanted not that faythfully cared for hir when shee was deade Thus God vseth to preserue the memorie of those that be his And oftentimes it commeth to passe that they which seemed to be hated of all men bicause of their godlynesse after they are deade they finde many defenders of their good name whereof we haue example in our heade Iesus christ For after he was put vnto the shamefull death of the crosse Ioseph and Nichodemus which before that were but secrete Disciples buried him honorably Let no man therfore shunne to suffer shamefull death for Christes sake since that God so faythfully preserueth the remembrance of those that be his Ouer and beside all this they declare in the presence of Peter the griefe they had conceyued by hir death through weeping and they shewe vnto the Apostle the garmentes which she caused to be made for the poore whyle she liued Where beside the dutie of charitie wherof we haue spoken may be seene what be the true reliques of the Saintes and faythfull of Christ which the godly ought both openly to shewe and to worship and kisse that is to saye the workes of their charitie and steppes of their life Of these it is sayd that they follow the deade and remayne when they be rotten These things Christ commended in Marie and bicause of that last annoynting of him that she bestowed vpon him he promised the remembraunce thereof shoulde alwayes remayne in his Church The Ecclesiasticall hystories shewe vs euerywhere such Reliques as these These it becommeth vs of dutie to prayse and by diligent imitation of them to worship But to worship their bones after a superstitious sort we are commaunded by no testimonie or example of Scripture Moreouer as it is a great prayse of the godly to leaue behinde them for posteritie examples and presidentes of charitie so is it a dishonest and shamefull thing to leaue after them when they are gone the tokens of couetousnesse lecherie vnrighteousnesse and intemperancie Such as are hourdes and heapes of treasure and whatsoeuer instruments else of wickednesse are thereby gotten which the Apostle sayth shall be hereafter the testimonie of iust condemnation O wretched state shall theirs be the memorie wherof widdowes and fatherlesse children by reason of their goodes taken from them shall testifye with weeping teares But more wretched shall they be who as though they had committed small offence in their lyfe time hange ouer their Sepulchres swordes and shieldes and stande in complete harnesse that the remembrance of their lyfe ledde in robberie and murthering maye remayne the longer O harde heart which the remembraunce of bitter death is not able to mollifie But let vs see at length what Peter did being sent for of them It is sayd that he straightwaies went with them that were sent vnto him Which is a great argument of readinesse and zeale in promoting the kingdome of christ Wherby we may easily gather with what spirite they are ledde that shew themselues daungerous in going about the things which serue to the setting forth of Christes glory and the saluation of others Further when he came to Ioppa and was brought into the chamber where the corps was layde not much regarding the weeping of the Wyddowes bicause by instinct of the holy ghost working in him he mynded another matter he put them all out of the Chamber falleth on his knees and turneth him vnto feruent prayer The holy Apostle truly followeth olde presidentes and examples forasmuch as it appeareth that Elizaeus the Prophete and Iesus Christ vsed the lyke trade in raysing vp of the deade For as prayers require a certaine going aside and solitarinesse so it seemeth to be a poynt of modestie that he woulde not shewe a thing of such importaunce among so many to seeke prayse thereby but woulde doe it by himselfe alone And whyle he maketh such earnest prayer he euidently declareth that all the successe and prayse of the myracle ought to be referred to Christ as vnto God whereof hath bene already manye times entreated When he had done his prayers he speaketh vnto the deade and biddeth hir aryse Which might seeme a ridiculous thing if Christ had not done the lyke when hee raysed vp Iairus daughter and Lazarus Such sayinges as these are the Preambles of that terrible and lowde voyce whereby at the later daye all the deade shall be raysed vp as Christ himselfe teacheth Iohn 5. Yea this is an infallible argument of the resurrection that shall be that at the voyce of a manne pronounced by the spirite and name of Christ we reade howe the deade are raysed agayne For the effect of the matter declareth that Peters speaking was not in vayne For forthwith Dorcas opened hir eyes and looked on Peter then she sitteth vppe last of all Peter reareth hir vp by the hande and sheweth hir alyue to all them that were called in By the which myracle is prooued that the doctrine that Peter taught was a lyuely doctrine and that Iesus Christ the author therof was