bloudie impietie What neede we to speake of the goodes and reuenues of Monasteryes whereof a great part as appeareth was gathered togither by Simonicall sleightes of such persons as vsed to sell all thinges in Religion For it is as cleere as the day light that these goodes are so vnhappie that commonly they are a stumbling stone to them whome the Gospell hath shined vpon while they are more earnestly busied in getting them into their handes than in setting foorth of Christs glorie So vnhappie vnprosperous is this mischieuous simonie And that that is here sayde of these goodes may iustly be vnderstanded and verified of all goodes vniustly gotten of the which this is the propertie that they procure vnto the owners of them the horrible malediction and cursse of god For the saying of the Lorde is well knowne Wo to him that hourdeth vp the things that be none of his In the seconde part of his Oration Peter exhorteth him to repentance whereby he plainly putteth him in comfort of pardon For to what ende should one repent or conuert which should thinke his doing therein vnprofitable Here it appeareth what the ende and marke of all reprehensions in the Congregation ought to be truely that men might turne from their sinnes and be reconciled vnto God which marke vnlesse it be obserued the libertie of rebuke and reprehension shall nothing differ from euill speaking or rayling Wherefore least Simon shoulde suspect Peters wordes hereof he addeth Repent of this thy wickednesse and pray God that the thought of thine heart may be forgiuen thee He mencioneth his thought that the heynousnesse of his fault might appeare the more the cogitation wherof ought to be farre from a christen mannes minde And here by the way we learne that men sinne not onely in deedes but also by thoughts and desires For where men ought to be giuen vnto God both in bodie and soule it deserueth to be called sinne if we swarue neuer so little from the obedience of god Herevnto belong the things which Christ speaketh in Mathew the fift Chapter touching the exposition of the lawe Furthermore for that he would pearce Simons minde the deeper whome he perceyued to be grieuously tempted by the deuill he toucheth the fountaynes rootes of sinne thereby shewing that he hath neede earnestly to repent Wherevnto this is to be referred which hee sayde in a maner doubtingly If happily the thought of thine heart may be forgiuen thee But nowe he addeth For I perceyue that thou art full of bitter gall and wrapped in iniquitie In the first member or part he alludeth to that saying of Moses where the Israelites are commaunded to beware of themselues least there be among them some roote that beareth gall and wormewood He noteth the inwarde malice or corruption of the minde which causeth whatsoeuer men doe to be bitter and vnpleasaunt before god For as the true worshipper of God out of the good treasure of his heart bringeth out that is good so the vngodly bring nothing but that that is wicked out of the euill treasure of their hart such as in deede Christ sayth polluteth men And by this wrapping or binding is expressed the state of them which being intangled in the snares of sinne cannot vntwine themselues without much a doe and feruent zeale of repentance He teacheth vs that Simon is in such a condition or case that he shoulde thinke a colde and superfluous shewe of repentaunce as not sufficient This place teacheth vs whether sinners ought to be sent verily vnto God with whome vnlesse they be made at one there can be no hope of their saluation Therefore we see in the Prophetes this one thing still repeated that the people should conuert and returne vnto God from whom by sinne they had strayed But for the more commodious doing hereof it behooueth to obserue two things both which Peter prescribeth vnto Simon The first is the woorke of repentance which as we haue elsewhere taught comprehendeth acknowledging of our sinne contricion of heart and amendment of our whole lyfe The other consisteth in godly prayers wherby we aske forgiuenesse of our sinnes bicause the same is a free gift and commeth not through any merites of our workes But Christ alone worketh them both who by his spirite both regenerateth the beleeuing and by the merite of his death washeth away our sinnes reconcyleth the father vnto vs againe Therefore all the order of our saluation consisteth in fayth whereby we take holde of him Therefore aboue all things it behooueth to vrge or require fayth not a deade fayth such as Hypocrites bragge of but a liuely and effectuall power of the spirite whereby it commeth to passe that we both liue in Christ and he by his spirite worketh in vs For this onely grace of God certifyeth the wauering conscience of man and vseth to bring forth in vs most plentifull fruites of true Godlinesse Nowe how did Simon take this graue and wholesome expostulation His wordes declare that he was striken in conscience and mynde For he sayth Praye yee for me vnto the Lorde that none of these things which you haue spoken fall on me It seemeth he commendeth himselfe to the prayers of the congregation but it is a manifest argument of distrust that he sayeth nothing of himselfe but thinketh he may be holpen onely with the prayers of other But in vaine are the prayers of others vnlesse we returne our selues vnto the Lorde This the places of the Prophets teache vs where we are forbidden to pray for them that are wicked and will not repent See Iere. 7.14.15 Ezech. 14. Therefore the errour of them is peeuishe and noysome which think they may be relieued with the hyred prayers of Monkes and Priestes where they themselues holde on in their wickednesse and where the prayers they murmure in a straunge tongue are many tymes not vnderstanded of the Monkes that mumble them We knowe that the prayers of the faythfull are effectuall whereby they commende vnto God the traueyles and burthens of their brethren seeing that Paule desireth to be relieued by them But these prayers take place for them whose selues are mindefull of their duetie and with constant fayth watch for their owne saluation Let vs therefore be mindefull of these thinges and praye earnestly that we be not blinded with the affections of ambition and couetousnesse and so lose our saluation but that we may serue God in sinceritie of heart and attaine vnto saluation in Iesus Christ our Lorde to whome be prayse honour power and glorie for euer Amen The .lx. Homelie AND they whenâ—they had testified and preached the worde of God returned towarde Ierusalem and preached the Gospell in many Cities of the Samaritanes The Aungell of the Lorde spake vnto Philip saying Arise and go towarde the South vnto the way that goeth downe from Ierusalem vnto the Citie of Gaza which is in the Desert And he arose and went on And beholde a man
still on earth in hys body then his Godhead is absent Pag. 39. Christ was solemnly-declared to bee our teacher 58. Christ onely is to bee heard in the Church 19. Christ is the hope of Israel 897. Christ our high Priest is entered into the true sanctuary 37. Christ is set ouer Sion that is ouer the Church of God. 11. Christ ascended aboue the heauens how it is to be vnderstanded 35. Christ verie God and man ascended how it is to be vnderstanded 34. Christ being verye God receyueth the holye ghost in hys humanitie Pag. 124. Christ very God and man. 106. Christ being a conquerour appeareth for vs in heauen 37. Christ the author of lyfe and saluation 851. Christ is called iust or righteous Pag. 794. Christ is the annoynted of God. 127 Christes last act wyth his disciples Pag. 34. Christes descention into hell 117. Christes comming visible and inuisible after what sort 41. Christes soule in hell was subiect to no torments 118. The knowledge of Christ is necessarie to saluation 542. The knowledge of Christ is reuealed by God onely 791. Christes talke wyth Paule 793. Christes studye and care for hys church 8. Christes diuinitie ascendeth not Pag. 34.35 Christes doctrine howe it ought to be considered 3. Christes departure from the earth Pag. 33. Christ and Moses compared togyther 179. Howe wee bee made partakers of Christ and saluation 458. Christes ensamples is set before vs to follow 113. Christes trustinesse and loyaltie towardes God. ibidem Christes fayth in hys promyse towarde hys Apostles 2. Christes flying and auoyding 324. Christ what he did after his resurrection 10. Christs enymies in stryuing against God fulfill hys deuise 218. Christs enimies counselles must not be consented to 579. Christes manhoode is taken into eternall ioy and glory 119 Christ Iesus his power 367. The true knowledge of Iesus Christ. 105. Christes merite can not bee vanquyshed by any sinne of man. 130. Christes whole seruice consisteth in workes and teaching 6. Christs ministerie descrybed in fewe wordes 259. The abusers of Christes name for vauntage shall be punished 710. The indaungered for Christes name must not be forsaken 826. Under the name of Christ the whole gospell is conteyned 361. Christes obedience 113. Christes office 188. Christes workes and miracles what they were 6.105 Christes death and passion 108. Christes power in bringing downe hys enimyes 785. Christs promises are inuiolable 4. Christes kingdome is not of thys worlde â—â—8 Christes kyngdome belongeth as well to all Nations as to the Israelites 25. What wee ought to seeke for in the kingdome of Christ. 94. Christes aunswere to the curyous question of hys Disciples touching the carnall kingdome which they imagined 27.28 Christ by his resurrection is prooued to be God. 673. Christs sacrifice pâ—rgeth our sinnes Pag. 455. Christes spirite is the interpreteur of the lawe 76. Christes spirite what it worketh in men 155. Christes feruent desire of mens saluation 397. Christes power is inuincible 350. and .351 Christes visible comming serueth for our comfort and instruction ibideÌ„ Christes last company wyth hys Apostles why it is so diligently descrybed 16. They that followe Christs bydding forsake the sea of Rome 784.785 To Christ we owe fayth and obedience 180. Christ fulfilleth whatsoeuer the prophets foreshewed of hym 123. Christ and the deuill haue no fellowship togyther 316.317 Church meetings 733. The Church of God is the house of God. 68. In the church is sure fellowship and saluation 413. Who are receyued into the church of Christ. 155.156 Euery man must not bee suffred to speake in the church  C ante I. Circumcision teacheth vs that the begynning of our generation is corrupt 545. Circumcision doth not iustifie 303. Circumcision was vnprofitable to the Iewes and why 341. Circumcision spirituall what it is Pag. 349. Circumcision a signe or couenant of the Testament 304. The confidence in circumcision beaten downe by Steuen 303.349 Cities of Iurie their vnhappye estate 18. Ciuill or lawfull defence permytted to christians 896. C ante O. Comfort must be vsed towarde the afflicted 812. The commendation of Paule and Barnabas 607. Companying with the wicked must be auoyded 398. What company is hurtfull to christians 406. Godlye companye is the delyght of true christian people ibidem They that seke but their owne coÌ„moditie of what spirite they are 751. The Communitie of the Apostles Pag. 143. Communitie or liberalitie 139. Communities cause efficient is the loue of God. 146. Example of christian Communitie Pag. 143. The fountayne and order of Communitie 224.225 Communitie of goodes whether it be necessary 143.144 The true trade of communitie ibideÌ„ What communitie of goodes was in the begynning of Christes religion 226. Communion of the Lordes supper how profitable it is 140. Commaundements of God fulfilled what a blessing it purchaseth  Commaundementes of God transgressed procureth infelicitie  Conclusion of Paules sermon 83â— Concorde of mindes 49. Concord and vnanimitie is to be had in the church 223. What concorde is acceptable before God. 78. Concorde and vnitie of mindes most necessary in setting forth the kingdome of God. 369. No condition or degree of men neglected with God. 624. Confession of the Aethiopian 386. Confession of Christ and fayth must go togyther 85.86.240 Confession of the faith in Christ. 133. Confession of the fayth most beseemeth ministers 824.825 Confession of the fayth is no indifferent thing 86. To confesse Christ boldely is an effect of the holy ghost 85. When confession of fayth is requisite 829.830 To confesse Christ is a gloryous thing 765. Confession of a true fayth in Steuen 3â—2 Confidence taketh holde euen of the godly 101. Confidence hypocriticall 232.233 The maners of those that are confident 881. The disciples mindes confirmed by the Apostles 580.581 The confirmation of the Apostles oration made to the people of Listra 571. Congregations howe they maye be edified  Coniunction of mindes is the fountayne of liberalitie 143. Conscience in matters of religion must be chiefely regarded 801. CoÌ„sciences of men must not be snarled 612. Conscience pricketh and molesteth euen the wicked 251. The terrours of conscience 129. The consent of the wicked endureth not long 805. Consenting vnto sinne deserueth punishment 236. Consent of the Synode at Ierusalem 604. The consolation of Christs last comming 41. Arguments of consolation 684. Example of godly consolation ibideÌ„ The power of Gods consolation appeareth in afflictions 636. The effect of the consolation of the holy spirite 416. God confyrmeth hys consolation by deedes 808. Consolation in aduersitie whence it must be set 809. Consolation wherewyth GOD strengthneth hys people 113. The maner of Gods consolations Pag. 807. Constancie 740. Constancie and boldenesse in Paule Pag. 689. An example of christian constancie and boldenesse 792.21.22 The heynous offence of the counsell of Constaunce agaynst the holye Martyr Iohn Husse 245. The contempt of the ministers proceedeth of the contempt of Gods worde 336. Contempt of Gods word is the begynning of all vngodlynesse ibideÌ„
newe amongst which this one is very notable which the Bishops of the Counsell at Constance vsed towardes Iohn Husse agaynst all right and lawe whome they were not afrayde with breach of their owne promise and the Emperours safe conduct cruelly to burne hauing none other cloke to excuse their heynous fact but that promise was not to be kept vnto heretikes Let no man therefore marueyle though he perceyue him vniustlye and vnworthily entreated In the meane season let vs learne in the beginning to quench the fire of hatred glimering against the truth least we also fall into the lyke blindnesse and incurable frowardenesse Now bicause the importunacie of a fewe coulde little or nothing preuayle agaynst the doctrine of the truth these most subtill Sophisters labor earnestly to set al the people with the Elders Scribes in Steuens top And as may be gathered bythe circumstaunces they rayse an open tumult in the citie meaning to apprehend him and bring him before the counsell Which is an olde pollicie of Satan meaning to make them away in an vprore or sedition whom they see armed with the defence of truth and lawe But moste times it commeth to passe that they which with seditious sleyghtes assault thetruth do most miserably perish by sedition as we may see it hath hapned to the nation of the Iewes And here is set forth a notable example of the leuitie inconstancie of the common people It was declared before how the Apostles and all the Church were in great estimation with the people both for the notablenesse of theyr myracles and also for the shew of an heauenly and as it were diuine maiestie that shone in them But now a number circumuented with the sleyghtes of these Sophisters stande vp against the doctrine of truth The lyke lightnesse in the people did Christ also finde whome one whyle they woulde haue made a king another whyle like mad men they cried out to haue him crucified So the men of Lystra at the first cried out saying Paule was a God but within a whyle after they woulde haue stoned him And many like doinges we reade in the histories of the Gentiles the vse of all which is that we hunt not for prayse of the people nor studie not to please the worlde but rather God whose will is certaine and remayneth stable and vnmooueable Nowe let vs see what thinges they laide to Steuens charge by these false witnesses whom Luke saith they brought before the Counsell The summe of their accusation is This man ceaseth not to speake blasphemous wordes against this holy place and against the lawe He is therefore accused of impietie and not thereof only but also of incurable obstinacie which hitherto by no reasons coulde be perswaded They make mention of the holy Citie and Temple by name bicause it seemed to the Iewes an intollerable impietie to speake or intende any thing against these places being commended by so many promises of god Therfore this was chiefly laid to Hieremies charge that he prophecied against the holy Citie and Temple But bicause it behooued the crime shoulde be prooued by witnesses and that the blasphemies shoulde be declared more plainely what they were they adde for we haue hearde him saye howe this Iesus of Nazareth shall destroye this place and shall chaunge the ordinances which Moses gaue vs. Therefore where they thought both their religion and their Citie shoulde endure for euer they iudged him that shoulde saye any thing touching the destruction thereof to be a wicked body Furthermore whence they tooke hold of this accusation may easily be gathered of the Apostles doctrine For they taught that men were iustified and saued by the mere grace of God through the merite of Iesus Christ and that nothing in the businesse of our saluation was to be attributed eyther to mannes workes or outward ceremonies For the one were polluted and imperfite and the other were shadowes and figures of the redemption in Christ to come which Christ had put awaye in the sacrifyce of hys owne body as might be gathered of the renting of the Temple which happened at the death of christ They also exhorted al men to cast away al their vaine hope in the righteousnesse of the lawe and to embrace with sure faith the righteousnesse of God offred them in christ The which thing bicause they woulde the more easilye perswade them they called to their remembraunce the peril of present destruction wherof Christ oftentimes had warned them Therefore the craftie and most impudent sclaunderers take occasion of their accusation hereof saying Steuen spake of the abolishing of their religion and destruction of the Citie but they craftilye conceale the causes moouing him so to saye Yea they so set forth the matter as though Steuen shoulde seeme to haue threatened to set the temple on fire and speaking very contemptuously of Christ they compare him as it were with the glorye and magnificencie of the Temple to make his doctrine to be the more despised This place is with all diligence to be obserued For as it teacheth vs that truth for the most part is assaulted with lyes so it plainly warneth vs that Christes doctrine can neuer be so wysely and modestlye preached but that the wicked world wil take occasion to sclaunder the same We finde it to be true in these our corrupted dayes wherein whatsoeuer the faythfull teachers of the truth say is most vniustly carped at For where we teach that men are iustified by the meere grace of God that our strength and workes haue no prayse in the case of our saluation by and by we are called the enimies of good workes and mainteyners of carnall libertie Agayne if we say that whatsoeuer belongeth to our saluation is conteyned in Christ onely bicause he is the onely mediatour aduocate and intercessor appoynted betweene God and vs streyght way we are condemned as wicked blasphemers of the blessed Uirgin and Saintes Item if we go about to deliuer the Church of Christ from the intollerable yoke of humane traditions to correct abuses and to restore the auncient simplicitie of the primitiue Church by and by there start vp that crie out we are aduersaries of religion and the true worshippe of God deprauers of the Sacramentes and robbers of God of his honour And if we declare vnto the worlde drowned in the filthy â—lowes of wickednesse the imminent wrath of God and the punishments long agone deserued therefore then we are condemned and railed at as disturbers of publike tranquillitie and sowers of sedition And to be briefe nothing can be done so soundly so godlily and so modestly that can escape the censure and checke of the sclaunderous and enuious aduersary But no man must be so mooued with these things that he must leaue or forsake the charge committed to him of the Lorde Let vs consider that this is the olde guyse of the world agaynst the which we must both constantly prudently striue and resist
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
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
beleeued in the primitiue Church were called Disciples vntill at Antioche they were called Christians as we shall afterwarde perceyue in the eleuenth Chapter And this name was not without a mysterie For it did admonishe vs that Christ is our teacher and declared that christianitie consisted not in the bare profession of the name but rather in doctrine and preceptes and in the diligent obseruation of the same Wherevnto Paule seemeth to haue had respect where he appointeth obedience to be the ende of preaching the Gospell and of all Apostolicall ministerie As therefore by the consideration of this name we are taught that the profession of a Christian name is in vayne and vnprofitable vnlesse we faythfully obey Christ whome we haue professed so we are also taught that the first steppe or greeste of our saluation is to be the Disciples of christ For he is the foundation of all doctrine as well of the Prophetes as the Apostles vppon whome as many as will be saued must be builded Which is the cause that this thinge is first placed in the commendation of Dorcas This reprooueth the superstition of all them which ascribing to them selfe a tytle of godlynesse and religion forsake the name of Christ whome they professed in their baptisme and choose rather to be called the Disciples of men Whose vanitie long since hath bene grieuously reprehended and confuted by the Apostle Furthermore he sayth she was full of good workes And that it myght appeare what works he ment by exposition he calleth them almes deedes This worde comprehendeth all the workes of mercie and charitie whereby our neyghbour is relieued whyle eyther the hungry is fedde the thirsty haue drinke the naked is clothed the captiue redeemed the sicke visited or else whensoeuer any afflicted is by our counsell or comfort holpen and refreshed For this worde almes in the Greeke taketh hys name of mercye And least any man might thinke there was in hir but some vayne affectation only he sayth she did almes deedes or mercy This example teacheth vs that fayth which maketh vs the Disciples of Christ is not ydle nor consisteth not in the sluggysh and slothfull contemplation of heauenly thinges For where it possesseth the mynde which is the chiefe part of man and truly beleeueth from the heart it cannot be but that it must drawe man wholy to the obedience of God and bring forth much fruite Therefore Iesus Christ saith He that abideth in me and I in him he bringeth forth much fruite And Iames the Apostle exacteth chiefely of the vaine vaunters of fayth that they will by their workes declare that fayth which is so much in their mouth Therefore we may worthily complaine that we haue much iniurie done vnto vs when they that glory in the merites of their owne righteousnesse saye we be the enimies of good workes seeing we confesse that it is no fayth except it shewe it selfe by workes and that none can doe good workes except he be ioyned vnto Christ by fayth For he sayeth As the braunch cannot beare fruite of it selfe except it abyde in the Vyne no more can ye except you abyde in me Agayne this example teacheth vs whych be in deede good workes For we haue hearde she was a Disciple of Christ and nowe the workes of charitie are attributed vnto hir Therefore they bee good workes which the Christians doe through fayth according to the rule of charitie For where of our selues we be not able to thinke well whatsoeuer we doe without fayth it must needes be sinne as Paule sayth Rom. 14. Furthermore it cannot be called good that serueth for the commoditie of none bicause god himselfe is for this cause called good for that he most liberally poureth his treasures of grace vpō all his creatures Therfore Christ hath taught vs that the lawe is fulfilled by loue or charitie and in the Prophetes he euerywhere exacteth loue of them which puffed vp in confidence of the ceremonies of the lawe thought that men were saued by the obseruing thereof Yea he teacheth vs that charitie or loue is the cognizaunce whereby his people and seruantes may be knowne and he sayth that in the day of iudgement he will haue most respect hervnto By this place are confuted all those things that men fayne of their owne heads whiles they attribute saluation to most trifling ceremonies voyde of faith and charitie the obseruing whereof all the Scripture with one consent sayth is altogither vnprofitable See Esay 29. Math. 15. Colos. 2. c. It followeth in the description of Dorcas that she fell deadly sicke and dyed what time as God woulde Peter the Apostle shoulde be at Lydda Howbeit god could easily haue prouided she should neither haue fallen sick nor yet haue died forasmuch as it appeereth he prolonged the daies of Ezechias and that Christ healed many of mortall diseases But he suffreth hir being ouercome of the sorrowes of sickenesse to die Wherevppon we gather that the elect are not free from common calamities wherewith mankinde vseth to be afflicted For both they are punished with sickenesse suffer penurie and hunger feele the smarte of banishment and haue experience of whatsoeuer other aduersities But as Paule testifyeth all thinges worke to their commoditie For so through them is Gods glorie declared and their fayth exercised and tried and alwayes there appeare in them euident arguments of Gods goodnesse This thing the example of the blind man teacheth vs who Christ sayeth was borne blinde to the ende the works of God might be shewed in him And when he hearde that Lazarus was sicke he sayde This infirmitie is not vnto death but for the glorye of God that the sonne of God may be glorified by it ▪ And the ioyfull and prosperous successe of the matter declareth that the example of Dorcas ought to be referred to the same ende For both she is restored vnto lyfe and by hir meanes many are wonne vnto christ These things teach vs that we neither shoulde be offended at the aduersities falling out vnto vs nor that we should ouer hastily giue iudgement of them who fall into aduersity and miserie For many times they be the excellent vesselles of Gods mercye and grace which by reason of continuall aduersitie seeme in the iudgement of the worlde to be the vessels of wrath Moreouer he addeth vnto the thinges spoken of Dorcas what they of hir housholde and certaine widdowes of Ioppa did when she was deade And first he sayth they washed hir body and layde it in a chamber For corses in olde time vsed to be washed both bicause of the hope of resurrection also for that they knew that those which after this life should appeere before the iudgement seat of god should neede to be purified Hereby was prefigured the purification which is giuen vs in the bloud of christ The same was also the meaning of the spices ointments wherwith the dead bodies were dressed before
they were buried And these ceremonies might be suffred for a whyle in the primitiue Church vntill they were become so perfite to renounce them altogither In the meane season we are taught that Christian people shoulde deale decently with their corses For although there ought to be no mourning after the maner of the Heathen amonge them which knowe there shall be a resurrection 1. Thes. 4. nor no neede of Iewishe ceremonies bicause all things belonging to our saluation are abundantly fulfilled in Christ yet a diligent consideration must be had both of honestie and godlynesse which both the law of charitie and Christian religion commaundeth vs to obserue by reason that our bodies be the Temples of the holy ghost Why therfore shoulde those bodies vngently be reiected which the spirite of Christ not long before did vouchsafe to dwell in Surely the Prophete doth chiefely vpbrayde the Moabites for that they forgetting all humanitie burned the bones of the king of the Edomites Therefore their offence is grieuous in these dayes which lyke brute beastes vse crueltie agaynst the deade and vnmanerly throwe and cast their carcasses rounde about But they yet vse one other courtesie For they send messengers for Peter whome they hearde was at Lydda and was so famous a man by reason of his myracles which was no small deede of faith and charity For they hope that the Minister of Christ was able to restore hir to lyfe agayne and that they greatly desired bicause they knewe the Church of Christ had neede as yet of such a member This is also the propertie of fayth that despaireth not no not in death bicause it knoweth that Christ hath ouercome death and who once embrace fayth with sincere affection of loue them she casteth not of no not after death Here also appeareth a singular rewarde of christian godlynesse liberalitie For where Dorcas while she lyued was much giuen herevnto there wanted not that faythfully cared for hir when shee was deade Thus God vseth to preserue the memorie of those that be his And oftentimes it commeth to passe that they which seemed to be hated of all men bicause of their godlynesse after they are deade they finde many defenders of their good name whereof we haue example in our heade Iesus christ For after he was put vnto the shamefull death of the crosse Ioseph and Nichodemus which before that were but secrete Disciples buried him honorably Let no man therfore shunne to suffer shamefull death for Christes sake since that God so faythfully preserueth the remembrance of those that be his Ouer and beside all this they declare in the presence of Peter the griefe they had conceyued by hir death through weeping and they shewe vnto the Apostle the garmentes which she caused to be made for the poore whyle she liued Where beside the dutie of charitie wherof we haue spoken may be seene what be the true reliques of the Saintes and faythfull of Christ which the godly ought both openly to shewe and to worship and kisse that is to saye the workes of their charitie and steppes of their life Of these it is sayd that they follow the deade and remayne when they be rotten These things Christ commended in Marie and bicause of that last annoynting of him that she bestowed vpon him he promised the remembraunce thereof shoulde alwayes remayne in his Church The Ecclesiasticall hystories shewe vs euerywhere such Reliques as these These it becommeth vs of dutie to prayse and by diligent imitation of them to worship But to worship their bones after a superstitious sort we are commaunded by no testimonie or example of Scripture Moreouer as it is a great prayse of the godly to leaue behinde them for posteritie examples and presidentes of charitie so is it a dishonest and shamefull thing to leaue after them when they are gone the tokens of couetousnesse lecherie vnrighteousnesse and intemperancie Such as are hourdes and heapes of treasure and whatsoeuer instruments else of wickednesse are thereby gotten which the Apostle sayth shall be hereafter the testimonie of iust condemnation O wretched state shall theirs be the memorie wherof widdowes and fatherlesse children by reason of their goodes taken from them shall testifye with weeping teares But more wretched shall they be who as though they had committed small offence in their lyfe time hange ouer their Sepulchres swordes and shieldes and stande in complete harnesse that the remembrance of their lyfe ledde in robberie and murthering maye remayne the longer O harde heart which the remembraunce of bitter death is not able to mollifie But let vs see at length what Peter did being sent for of them It is sayd that he straightwaies went with them that were sent vnto him Which is a great argument of readinesse and zeale in promoting the kingdome of christ Wherby we may easily gather with what spirite they are ledde that shew themselues daungerous in going about the things which serue to the setting forth of Christes glory and the saluation of others Further when he came to Ioppa and was brought into the chamber where the corps was layde not much regarding the weeping of the Wyddowes bicause by instinct of the holy ghost working in him he mynded another matter he put them all out of the Chamber falleth on his knees and turneth him vnto feruent prayer The holy Apostle truly followeth olde presidentes and examples forasmuch as it appeareth that Elizaeus the Prophete and Iesus Christ vsed the lyke trade in raysing vp of the deade For as prayers require a certaine going aside and solitarinesse so it seemeth to be a poynt of modestie that he woulde not shewe a thing of such importaunce among so many to seeke prayse thereby but woulde doe it by himselfe alone And whyle he maketh such earnest prayer he euidently declareth that all the successe and prayse of the myracle ought to be referred to Christ as vnto God whereof hath bene already manye times entreated When he had done his prayers he speaketh vnto the deade and biddeth hir aryse Which might seeme a ridiculous thing if Christ had not done the lyke when hee raysed vp Iairus daughter and Lazarus Such sayinges as these are the Preambles of that terrible and lowde voyce whereby at the later daye all the deade shall be raysed vp as Christ himselfe teacheth Iohn 5. Yea this is an infallible argument of the resurrection that shall be that at the voyce of a manne pronounced by the spirite and name of Christ we reade howe the deade are raysed agayne For the effect of the matter declareth that Peters speaking was not in vayne For forthwith Dorcas opened hir eyes and looked on Peter then she sitteth vppe last of all Peter reareth hir vp by the hande and sheweth hir alyue to all them that were called in By the which myracle is prooued that the doctrine that Peter taught was a lyuely doctrine and that Iesus Christ the author therof was
followed We are here taught that we must not alwayes cleaue to the iudgements and examples of notable men but rather trie and examine all things after the rule of the Scripture afore we imitate them For if they were so fowly deceyued which had the greatest dignitie among the people of God by his appointment what shall we hope of others They are also confuted which when we bring forth the worde of God bring vs the examples of Princes and great estates For the question is not what men doe but what is done according or contrarye to the worde of god Moreouer we are taught that the reading of the Scripture neuer so much preuayleth not if we well vnderstande not the meaning of the Scripture Moses the Prophets were read of ordinary among the Iewes in all their sinagoges But whereas they were deceyued in the affiance of their owne righteousnesse they knew not the ende of the lawe which was Iesus Christ and being ignorant thereof they fulfylled the Scriptures presumptuously putting him to death whom Moses the Prophets did prophecie should be their sauiour We see the same hath come to passe these many yeres in the papacie or Popedome The vnlearned Monkes and Priests reade and sing the holy scriptures Yet Christ whome the scriptures teach is despised of a great many and Antichrist is worshipped and glorifyed whome the scriptures with one consent warne vs to beware of And other cause of so fylthy an error is there none than for that men being puffed vp with a Iewishe affiance of their owne works are not able to see the righteousnesse of Christ while they go about to set vp their owne righteousnesse See Rom. 10. Secondly he alleageth the authoritie of Gods prouidence declaring that for this cause no manne ought to be offended at the death of Christ bicause he suffred nothing but that the Prophetes to whome the holye ghost long before reuealed the counsayles and ordinaunce of God prophecied he shoulde suffer Wherefore the Priestes when they vnderstoode not the scripture yet they fulfylled them in that they presumed to condemne and put Christ to death And it is no doubt but Paule in this place brought forth the oracles of the Scripture which are extant euerywhere touching Christes passion In that he sayth the Prophecies were fulfylled by the wicked enimies of Christ we learne that the very wicked also are the instruments of God by whome oftentimes he vseth to bring his ordinances and deuises to passe And yet they are not therfore to be excused bicause they doe that that God will haue to bâ— done For where they like Bedlems rage in impietie against God and go about to hinder and not to set forwarde his ordinances they are in the fault and God is to be praysed and glorifyed which can moderate and order their audacitie and boldenesse so well Also his inuincible power and infallible veritie appeareth in these examples For if hys deuises take effect through the meane of his very enimies also then must they needes stande fast for euer Therefore they whose infyrmitie is feared with the cruell deuises of the Princes of this worlde let them seeke comfort hereat But whereas it might notwithstanding be obiected that it was scarce credible that God would appoynt him to be our Sauiour who was made away by so slaunderous a death and such as was cursed euen by the lawe therefore in the thirde part he prooueth he was innocent and guiltlesse and sheweth that his kinde of death must not be so much considred as his cause when they founde by him sayth he no cause of death yet desired they Pylate to kill him These things might haue bene declared more at large as it is like Paule did bicause he spake vnto them which suspected all Christes doing Let it suffyse vs to holde fast the scope and ende of Paule that is howe no man ought to be offended at Christes death which he suffered being an innocent forasmuch as many times the holyest men of all vse to be put to death both vnworthily and vniustly Also the true vse of Christes innocencie must be well weyghed which consisteth in the purgation or clensing of our sinnes For if Christ had not bene free and cleere of all sinnes he coulde neuer haue bene able to haue satisfyed for our sinnes For howe can he make others cleane that is himselfe vncleane Or how shoulde one being indebted himselfe paye other mennes debtes Therefore it behooued Christ shoulde be innocent that we might knowe howe he who had deserued no death for his part suffred death for vs Esay maketh mention herof where he expoundeth the mysterie of our redemption cap. 53. And hereto belongeth that saying of Paule God made him to be sinne for vs which knewe no sinne that we by his meanes shoulde be the righteousnesse which before God is allowed And this is the chiefe cause why the Euangelistes be so earnest in setting forth the innocencie of christ Then if none ought to bee offended with Christes death bicause he suffred innocently by the same reason the vnworthy and vniust slaughters of the Saintes ought to offende no body whereby they are made partakers of Christes crosse to th ende to be glorifyed with him Fourthly least anye man shoulde thinke that Christ was ouercome by the force or power of his enimies and therefore shoulde deny that he were a sauiour or reuenger he teacheth that he receyued no losse or harme by the wicked enterprises of the Priestes They perfourmed all the thinges which were prophecyed of him while they killed him on the Crosse and pierced his side with a speare and at length tooke him down from the crosse and layd him in a sepulchre But for all this he was of neuer the lesse power or glory For God as he foreshewed raysed him vppe from death so that now he liueth for euer in a glorifyed body where they enuyed him this miserable and corruptible life But let it here offende no man that Christes buriall is permitted to his wicked enimies the honor whereof the Euangelistes ascribe to his faythfull disciples Ioseph and Nichodemus For Paule here speaketh howe they were not contented with his ordinary buriall but caused the grauestone to be sealed with Pylates signet and gotte souldiours to watch him and forceably to keepe him downe in his graue thinking that they of their owne power had killed him vpon the crosse and were ignorant that he layde downe his lyfe of his owne voluntary This diligent description of his buriall maketh for the more certaintie and truth of his resurrection For thus it appeareth there coulde be no frawde or deceyt in the matter and that it was a false rumour that the Priestes caused to be raysed by the souldiours being well bribed with money that his Disciples came and stole away his body In the meane season we may take a generall comfort hereof that the enimies of Christ fyght against him in vaine The same
Magistrate or officer is necessarie to brydle and keepe vnder suche vnruly fellowes Let vs therefore lyue within the feare of God and directe al our dooings after his holy will who is able not onely to delyuer vs out of the hands of the wicked but also from the iawes of Hell and death through hys sonne Iesus Chryst our Lorde to whom be blessings honour power and glory nowe and euer Amen The Cxlj. Homelie THen the Captayne came neere and tooke him and commaunded him to be bounde with two chaynes and demaunded what he was and what he had doone And some cryed one thing some another among the people And when he coulde not knowe the certayntie for the rage he commaunded him to be carried into the Castle And when he came vnto a Stayre it fortuned that he was borne of the Souldiours for the violence of the people For the multitude of the people followed after â–ª crying away with him And when Paule beganne to be carryed into the Castle he sayde vnto the high Captayne May I speake vnto thee Which sayde Canst thou speake Greeke Arte not thou that Aegyptian which before these dayes madest an vproare and leddest out into the wildernesse foure thousande men that were murtherers But Paule sayde I am a man which am a Iewe of Tharsus a Citie in Cicill a Citizen of no vile Citie I beseeche thee suffer mee to speake vnto the people And when he had giuen him lycence Paule stoode on the steppes and beckened with his hande vnto the people and when there was made a great sylence he spake vnto them in the Hebrue tongue saying WHere Dauid a man after Gods owne mynde sayth Many are the tribulations of the iuste and the Lorde deliuereth them out of all The same appeareth in this Hystorie to be moste truely sayde For we haue here howe Paule was taken by the furious multitude of the Iewes howe he was buffeted and beaten howe he was lyke to be killed among them which burning in cankred hatred agaynst him thyrsted for nothing so muche as his bloud But lo on the sodayne God rayseth vp for hym a defender and deliuereth his Apostle by those which were strangers from the fayth and religion of god But where we haue in the laste Sermon entreated of the vse and ende heereof wee will nowe examine the hystorie of hys delyuerie which Luke moste exactly describeth with all the circumstances thereof First he declareth what the Captaine of the souldiers did He first of all taketh Paule out of their raging hands and commaundeth to bynde hym with two chaynes this doth he not of any head or ouercome with hastinesse of anger bicause al his dooing declareth manyfest tokens of a moderate meaning But he doth it partely for that he thought he was some euill man seeing euery body so earnestly set agaynst him and partly for that he perceiued he could pacify the furious people no way more commodiously than by making them beleeue that he should shortly be punished according to his deserts In the meane season beeing mindfull of his duetie he diligently enquireth what he is and what he had done For this is the duetie of a Magistrate to do nothing rashly or vpon heade For if he haue once iniuried him whom he ought to haue defended then is there no excuse lefte for him Therfore Moyses commaundeth the Iudges to heare both the small and the great yea and to searche out the circumstances of all matters that they offende not either through ignoraunce or blinde affection of the fleshe In the meane whyle we haue heere diligently to consider the maner of this deliuerie Paule is deliuered out of the present perill of his lyfe which the Iewes put him in yet is he bounde with two chayns as though he were some greeuous malefactor Howbeit God had ben able at once to haue set him cleane at libertie which thing bycause he doth not it is certayne that these chaynes were for Paules commoditie and that his captiuitie serued the more to set oute Chrystes kingdome And this is alwayes Gods continuall custome vsing in this sorte to moderate his benefites specially when he perceiueth wee haue neede to bee kepte vnder and brydeled This we finde true many times in sicknesse and in other tribulations wherein it becommeth vs paciently to suffer whatsoeuer God sendeth forasmuche as bothe his will is good and wee can not be exempte or secluded from the care and protection of his diuine prouidence by any aduersitie But what do the people in the meane season First they fill the eares of all men with vncertayne and confused noyse so that nothing coulde bee certaynely knowen or perceyued which is a thing commonly vsed in seditions as hath bene sayde in the .xix. Chapter Next when the Captayne had commaunded him to be bounde and to bee brought into the Castle meaning there to heare the matter they all follow most impudently after and preace vpon him with suche violence that the souldiours are fayne to carry him on their armes and neckes for feare the Rebels might doo him some harme At length they agree all in this that they woulde haue him put to death and made out of the way In which things as Luke setteth out to vs a liuely image of sedition so he teacheth vs that none are more greeuous enimies of the truthe and of the godly than suche as colour their enterprises with a zeale of godlynesse For here a man may see both more equitie humanitie in the barbarous souldiers than in the Iewes which would seme to fight for the Temple and for their religion For they would haue killed him without hearing his cause whome the Captayne made diligent inquirie of They trouble disturbe all thing with shouting and crying where the Captayne dothe all thing peaceably and in quiet These men impudently treade on him whom the souldiours vouchsafe to carry on their shoulders What needeth many words they would neither haue the truth enquired nor the cause tryed but would haue him foorthwith made out of the way to feede their wicked eyes with the sight of an Innocentes bloud We reade how the lyke fell out in Chrystes passion For there was more equitie in Pylate and Herode than in the Priestes and Scribes And the Priestes scorned him hanging on the crosse whom the barbarous Souldiours testified to bee an Innocent bycause of the wonders that they sawe There wante not examples in these dayes considering it appeareth that many bycause of their confession of the truthe are more iustly and gently entreated of Turkes than of the Byshoppes and Monkes which will seeme to bee enflamed with the zeale of godlynesse But this is the liuely portraiture of the diuell cruelly raging vnder the cloke of godlynesse Wee are taught by these examples that they are not to bee excused which wrong the faythfull of Chryst vnder a pretence of suche a zeale For this Chryste prophesied long agoe should come to passe And it is euident
other ways than by shedding the bloud of murtherers agayne are accursed Deut. 27. Num. 35. In the meane season let vs marke in this place the wonderfull prouidence of God in gouerning the affayres of this world which vseth to set foorth both his own glory and the glory of his people by those things chiefly which seeme moste to let and hinder them For Paule had ministred vnto him an occasion of preaching by that that seemed most to be to his reproch and slaunder Thus it behoued that Moses should first be throwen away and banished out of the court or euer he were appoynted to be the reuenger of the people Wherof we haue many other lyke examples the vse of which serueth partly bicause we should rashly condemne none by reason of the afflictions they suffer and partly bicause we should not to soone be offended with the aduersities that happen vnto vs seeing all things worke vnto the best for them that loue god And those things that follow teach vs that it so happened vnto Paule for he beeing nothing afrayde with this soden chaunce shaketh off the Uiper into the fire and felt no harme therof yea by this means he findeth Christes promise true which saith that those which would beleue should driue away serpents and should drinke potions that had poyson in them yet not be hurt Mat. 16. Hereof also may be gathered a generall doctrine that the old serpent hath no power agaynst them that beleue in christ For although he inuade both our hands feete and blow the venome of sinne into our deuices works yet he can not bite vs to death bicause we be healed with the stripes of Chryst who through the merite of his death maiestie of his resurrection hath troden downe crushed his head to peces But let vs returne to the people of Malta who seing Paule cōtrary to their opinion nothing hurt knowing that the biting of a viper was most present poysoning by and by altered their minde and iudged him to be some one of the number of the gods doubtlesse being deceiued with the error of the Gentiles which vsed to take the authors of strange benefites workers of vnwonted effects myracles for gods Thus Satan helde them occupied in the consideration of secūdary causes lest if they had climbed higher they might haue come to the knowledge of the true god And so with one pollicy he thought both to get into the minds of the people of Malta and to make Paule to be honored as a god meaning to hinder the fayth of Christ wherby he knew his kingdome was chiefly assaulted For Satan wil suffer euery mortal man to be honored worshipped as a god rather than the true god vnto whom only such honor is due The cause is that while men are occupied in honoring of others they runne into manyfest daunger of their saluation But they that worship god only casting away the yoke of the diuel they finde true saluation Let no man therfore maruell that the worshipping of Saincts which we know were sometime the chosen vessels of God is mayntayned in the Popes kingdome with false signes and diuelish disceytes For it greeueth not Satan that they are worshipped inuocated so long as he seeth their doctrine not regarded which maketh men to worship God only and the inheritors of life And surely Satan his craft subtiltie is very great who although he were cōstrained in Paules dayes to giue place yet afterwarde he planted euery where among those of Malta a supersticious opinion touching Paule by those who bosting in Paules name and stocke vse to worke many wonders aswell in killing as keeping vp of serpents But their vngodlynesse is hereby easily confuted in that they are so greatly delighted with serpents which it is euident was the first instrument wherwith the diuell beguiled man Let vs marke in this place the inconstancie of the people a lyke example wherof but in an other order we saw before in those of Lystra For they toke him for a malefactor wold haue stoned him whom at the first they sayd was a god But these men accoūt and take him for one of the gods whom a little before they sayd was a murtherer We haue many like thinges dayly falling out which teach vs that the nature of the people is always diuers and changeable Fooles they are therefore and miserable people which thinke there is any trust to be giuen vnto them and put not their hope in God onely which hath giuen vs his sonne Iesus Chryste to be an earnest reuenger of all euill done vnto vs to whom be prayse honour power and glory for euer Amen The Clxxij Homelie IN the same quarters were lands of the chiefe man of the I le whose name was Publius which receiued vs and lodged vs three dayes courteously And it fortuned that the father of Publius lay sicke of a feuer and of a bloudy fluxe to whom Paule entred in and prayed and layde his hands on him and healed him So whē this was done other also which had diseases in the I le came and were healed which also did vs great honour And when we departed they laded vs with such things as were necessarie After three monethes we departed in a ship of Alexandria which had wintred in the I le whose badge was Castor and Pollux And when we came to Syracuse wee taried there three dayes and from thence we fet a compasse and came to Rhegium And after one day the Southwinde blew and we came the next day to Puteoli where we founde brethren and were desired to tary with them seuen dayes and so came we to Rome NOtable and full of comfort verily is that sentence of Iesus Chryst which sayth There is none that forsaketh house or brethren or sisters or parents or wife or children or lands for my sake and the Gospels but shall receiue an hundred folde now in this lyfe with persecutions and in the world to come life euerlasting And hereof Luke setteth vs out an euident example in this historie For Paule who for Christs sake and the gospels had forsaken al things which are counted excellent and profitable in this world and now from shipwrack was escaped into the Isle of Malta found by by innumerable brethren sisters parents and most faithfull friends with whom he had both house and lands and all kinde of goodes in common Yea he that by reason of his bandes semed most miserable of al men in that shipwrack was of such estimation with the people of Malta that for his sake they pleasured both the mariners the souldiers the prisoners all the residue of Paules company And this shal appeare more playnly by those things that follow For there is set foorth in Publius which was the chiefe man or gouernour of the Ilande a singular example of hospitalitie For he at his farmes which were there neere adioyning curteously entertayned them for three days
Of the maner and order of his deliuery Exod. 2. Moses stirred vp by God taketh vpon him the office of a deliuerer Hebru 11. Except we be drawne of God we doe no good 2. Cor 3. Iohn 6. Cant. 1. Wee must obey God calling drawing vs Iohn 10. The deliuery of the fathers out of Aegypt was of grace The dutie of a Magistrate Psalm 72. Roma 13. Let no man be grieued at the ingratitude of the people A figure of Christ and our redemption Phil. 2. Iohn 13.15 The punishment of the ingratefull Iewes Num. 14. Rom. 10. How the godly may sometime flie Math. 10. 1 The time of Moyses calling Luc. 24. Marc. 8. 2 An Aungell of the Lord calleth Moyses 1. Cor. 10. Ephes. 1. 1. Pet. 1. Iohn 8. Dan. 7. 1. Pet. 1. The fierye bushe Iohn 14. Math. 28. Psal. 116. 3 Moses calling The God of the fathers c. Rom. 8. Iohn 11. Math. 22. The shooes must be put off Iohn 4. Iohn 13. God seeth the affliction of his people Psalm 56. Exodus 22. 1 Moses the ruler and delyuerer of Israel God aduauÌ„ceth the abiect and despysed Luke 1. Prouer. 16. After what sort Moses is sayde to be the delyuerer of the people 2 Moses fulfilleth the office of a delyuerer Moses myracles in Egypt The myracle of the red sea The myracles in the desert 1. Pet. 1. 1 The lawe gyuen by Moyses Exo. 20.24 Num. 12. 1. Cor. 15. 2. Cor. 3. Leuit. 18. Galat. 3. Rom. 7.8 Moses deliuereth the precepts he receyued of God. Leuit. 24. Nume 15.9 Hierem. 1. Ezech. 3. Math. 28. The law giuen also for them that came after Iohn 4. Esay 40. Math. 5. 2 The he ynousnesse of Idolatry Exodus 32. The beginning and going forwarde of ydolatrie i. Contempt of the worde ij. Contempt of the Minister iij. Newe Goddes Psal. 106. Rom. 1. iiij. Worshipping of Idolles Habacuc 2 v. Reioycing of Idolaters Hos. 4. The Idolatrye of the Israelytes is of coÌ„tinuance 1. Reg. 11. 1 Reg 12 13 1. Reg. 16. 2. Para. 25. 2. Para. 28. 2. Reg. 21. Esay 6. Roma 1. 1. Cor. 2. Iohn 6. Deut. 4.12 A place in Amoz the .v. ch Ierem. 4. Heb. 11. Esay 29. Math. 15. The worshipping of Moloch The God Rempham Iere. 10. Worshipping of Images Deut. 4. Rom. 1. See Paulus Iouius in the historie of his â—yme the .40 booke 1 The worshipping of God was not tyed vnto the Tabernacle The Tabernacle was a type of heauenly things Iohn 4. The Tabernacle translated into the lande of the Gentiles Iohn 4. The place of the Tabernacle vncertaine Psalm 132. Iosua 18. 1. Sam. 1. c. 1. Sam. 11.20 1. Paral. 21. 1. Reg. 12. 2 The worshipping of God is not tyed to the Temple 1. Reg. 6. 1 He beateth downe confidence in Circumcision 2 He ouerthroweth the confidence in their forefathers Math. 3. Iohn 8. Esay 53. 1. Cor. 1. Ierem. 23. Luke 24 â–ª 1. Pet. 1. iij. He beateth them from their affiance in the lawe Psal. 147 Luke 11. Math. 7. Math. 10. Hebr. 10. How Steuens enemies like of his Oration or sermon 2. Tim. 4. Ezech. 3. God comforteth Steuen being ready to be put to death Psal. 121. Iere. 17. The maner and order how God comforteth Iohn 14. 1. Iohn 4. Ioh. 10. Psa. 3.35.44 Psal. 110. 2. The fury of Steuens enemes is incurable Psal. 58. The wicked obserue a shew of equitie Leuit. 24. Deut. 13.17 Prouerb 6. Num. 35. Prou. 18. 3 What Steuen doth being at the point of death Iohn 14. Math. 5. Steuen falleth on slepâ— 1 An vniuersall persecution of the Church The Apostles remaine at Ierusalem Iohn 10. Se the Tripartite hystory the .ix. booke and xx Chap. See a lyke storye of godlye courage in Ambrose agaynâ—t Theodosius the Emperor whom Ambrose had excommunicated for a great slaughter committed at Thessalonica and would haue comen into the Church at Milane but was withstanded of Ambrose in the same booke the xxx Chap. * What the faythfull dyd towarde Steuen Iohn 9. 1. Thes. 4. Ioh. 11. 3 Saule is a singular example of tyranny Gen. 49. 1. Tim. 1. Math. 24. 1 Philip the Apostle of Samaria 1. Tim. 3. Actes 5. 1. Iohn 4. Galat. 1. 1. Cor. 2. Galat. 6. Myracles wer wrought by Philip. 2. Cor. 3. Phil. 4. Iohn 15. Iohn 8. 1. Peter 5. Math. 12. 2 The Samaritanes embrace the Gospell The order of astayning to saluation Psal. 107. 1. Cor. 3. Luke 8. Math. 13 The fruite of the Gospell and of fayth Luc. 2. Ierem. 4.4 3 Simon Magus hindreth the course of the Gospell Philip an example of christian valiantnesse 1. Iohn 4. Simon Magus an example of a seducer Eusebius in his 2. booke and .13 chap. Irenaeus in his first boke and 20. Chap. 1. Sam. 28. Deut. 13. A marke of a seducer or deceyuer Actes 14. The inconstancie of the worlde 1 The appointing of the Church at Samaria Ephes. 4. Luc. 10. Iohn 13. 1. Thess. 2. Baptisme is an outwarde bande of the Church Iohn 15. Against the Anabaptists Gene. 17. Math. 18.19 1. Cor. 7. 2 Simon beleueth and is baptized Marc. 5. 1. Cor. 1. 3 The going forwarde in fayth and increase of the holy ghost Rom. 10. Galat. 3. Coloss 3. The Apostles giue the holy ghost to the Samaritanes Actes 1â— 19 Iohn 14. The industry and modesâ—ye of the Apostles A latere from their side meaning their â—â—tyer friends and counsaylors Prayers are ioyned vnto the laying on of handes 1 Simons sâ—nne Math. 10. Eccle. 10. Num. 16. Mat. 18.20 Luke 22. 2 Peter expostulateth with Simon 2. Reg. 5. Iohn 2. Math. 21. Mar. 11. Zach. 14. The riches of the wicked are accursed 2. Pet. 2. Habac. 2. The ende of reprehensions in the Church Deut. 29. Math. 22.15 Sinners must be sent vnto God. 3 Howe Simon tooke Peters expostulation Rom. 15. Ephes. 6. 1 What the Apostles did beside at Samaria Iohn 15. Actes 1 Math. 28. Ezech. 3. Ierem. 23. 1. Cor. 9. 2 The historie of the conuerted Eunuche The speciall calling of Philip. The obedience of Philip Gene. 12 â–ª The discription of the Aethiopian Eunuch A Prince Rom. 13. Actes 10. Actes 13. His maners and vsage or studie Psal. 76. 1. Reg. 8. 1. Reg. 12. Esay 49. Psal. 82. Deut. 17. Philip is appoynted to teach this Eunuch Esay 66. 1. Cor. 12.14 Ephe. 4. The place of Esay 53. In his Preface vpon Esay to Paula Eustachium In his first preface to his Commentaries vpon Esay In his Epistle to Paulinus the priest vppon all the bookes of the Byble i. Christ died of his owne will. Math. 20. Iohn 10. Phil. 2. 1. Pet. 2. ii. Christ by death got the victorie Genes 1. Psal. 110. 1. Cor. 15. Colos. 3. Iohn 12.13 and .17 Rom. 14. Psal. 34. iii. Christes kingdome is eternall and inuincible Luke 1. Iohn 17.14 Psal. 89. Math. 28. 1. Cor. 15. Rom. 8. iiij. Death is the entry into Chrystes kingdome Phil. 2. 1. Cor. 15. 2.
Tim. 2. Rom. 8. The zeale of the Eunuch being yet ignorante in many things Math. 7. Philips facilitie and easie intreaâ—ance Actes 5. Actes 4. Luke 24. Luke 4. 1 The Eunuch desireth to be baptized Rom. 4. Marc. 8. Col. 1.2 ij. Philip requireth the confession of his fayth Math. 7. Math. 28. iij. The confession of the Eunuch Math. 6. Iohn 6. Rom. 10. iiij. The Eunuch is baptized 1. Cor. 14. The sodeyne departure of Philip. The Eunuch complayneth not of Philips absence 1. Cor. 3.4 Iohn 3. The fruite of fayth is the ioy of the conscience Rom. 8. The painfull industrie of Philip. 1. Cor. 15. 2. Cor. 11. Rom. 15. Iohn 6. Iohn 15. 〈◊〉 1. 〈◊〉 15. 1 The description of Saule being a persecutor Saule hath power giuen him from the high priests Deut. 17. Esay 49. Saules ende and purpose Actes 26. Philp. 3. Galat. 1. Iohn 16. â—om 10. 2 The historie of Saules conuersion The time the place Psal. 27. The maner of his conuersion The effect They are Christes enimies that persecute the Church zach 2. Psal. 2. 2. Tim. 2. The punishment of persecutors of the Church zach 12. 1. Cor. 2. Gene. 8. 1 The effect of Gods chastyning The dutie of them whome God chasteneth 1. Cor. 11. Psal. 94. Iohn 18. Chastisement hath place in matters of religion Luke 14. Deut. 1â— Christ turneth not from him that huÌ„bleth himself Math. 11. Iohn 6. Rom. 10. Luke 16. 2 Paules coÌ„panions The companions of the wicked are punished with the wicked Rom. 1. 3 Paules state and condicion God turneth the enterprises of the wicked vpon the deuysers Galat. 1. Psalm 2. Ananias is called to giue Paule hys orders Actes 22. Luke 15. Rom. 10. Luke 8. Ezech. 33. Paule prayeth 1. Thes. 5. Luke 18. Ananias fearfully draweth backe Gene. 12.20 Exod. 3.4 1. Reg. 19. Math. 10. The Lorde comforteth Ananias The prayse of Paule A chosen vessell Rom. 9. Esay 1â— Esay 1â— Dan. 4. 1. Cor. 3. Paule appoynted to preach the Gospell 1. Cor. 2. Galaâ— 6. Actes 4. 1. Pet. 2. Rom. 15. Paule is most strong in bearing of the crosse Iohn 3 Roma 8 1 Paule is restored and baptysed The obedience of Ananias The imposâ—tion or laying on of handes Preaching of the worde Scales fall from Paules eyes 2. Cor. 3. Paule is baptised Paule refresheth himselfe with meate 1. Tim. 5. zach 7. Colos. 2. 1. Tim. 4 2 The first thing that Paule did in his Apostleship Psalm 15. Psalm 16. Paule preacheth Iesus The summe of the Apostles doctrine 1. Cor. 2. Roma 9. Gala. 4. Math. 16. Iohn 6. Galat. 1. Paule confuteth y Iewes How the gospell ought to be preached Titus 1. 2. Tim. 3. The effect of Paules preaching Galat. 1. The order of the hystory is opened Chrystes ministers abyde persecution Iohn 15. Persecutors are bridled by the hande of God. Psal. 33. Math. 10. The brethren at Damasco set Paule at libertie Math. 10. The godlye must defende and deliuer their Ministers 1. Cor. 4. Galat â–ª 4. Esay 49. Paule commeth to Ierusalem Galat. 1. The Disciples are afrayde of Paule Math. 10. Luke 16. 2. Cor. 11. 1. Tim. 3. Barnabas coÌ„mendeth Saul i. Paule desâ—reth to be ioined vnto the congregation Psal. 84. ii. Paule taketh hys repulse in good part iii. He preacheth boldly Actes 6. Paule hath persecutors at Ierusalem also Luke 9. The Church hath rest 1. Coâ— â—â— 2. Cor. 1. Psal. 94. The fruite of Ecclesiastical peâ—ce 1. Cor. 3. 2. Cor. 10. How the godlye vsed the rest wherein they liued Iohn 14.16 Peter traueyleth from Church to Church 2. Cor. 11. Math. 12. The myracle of Aeneas healed of the paâ—sâ—e 2. Cor. 3. Iohn 3. i. The description of Thabita i. A Disciple 2. Cor. 10. Rom. 1.16 Ephes. 2. 1. Cor. 3. 1. Cor. 1.3 ii. Full of good works Iohn 15. Iacob 2. Iohn 15. Esay 58. Hoseas 6. Iohn 13. Math. 25. iii. She sickneth dieth Roma 8. Iohn 9. Iohn 11. 2 What they did with Dorcas when she was dead They washe hir corps Amos. 2. They sende for Peter Psal. 34. They shewe the garments that she made The relikes of the deade Apoc. 14. Marc. 14. Iacob 5. 3 How Peter rayseth vp Dorcas 2. Reg. 4. Math. 9. Peter lodgeth at Simon the Tanners 1. Cor. 1. Math. 21. The calling of the Gentyles Rom. 11. Iohn 15. 1 The description of Cornelius A Captayne Pomponius Mela in hys first booke of the situation of the world and .16 chap Deuout and fearing God. In his Apologie cap. 5. Luke 7. The exercises of true godlynesse i. The instructing of the familie or housholde Gene. 18. 1. Sam. 2.3 1. Reg. 10.11 ij. Almesses Luke 3. 1. Cor. 3. iij. Continual prayers A comparison betweene Cornelius and the souldiers of our dayes 2 The calling of Cornelius Hebrues 1. The saying or message of the Aungell Against the mainteâ—ners of merites 1. Cor. 2. Heb. 11. Ephe. 2. 2. Cor. 3. 1. Cor. 4. Esay 64. Math. 3 17. Luke 17. Cornelius is appoynted to sende for Peter Rom. 10. Rom. 11. 1 The obedience of Cornelius The commoditie of a wel instructed familie Gen. 24. Eusebius in the first boke of the lyfe of Constantius Sozomenus in the Tripartite hystorye 1. boke 7. ch Religion hath place also aâ—onge souldiers 2. Sam. 10. 1. Sam. 17. Psa. 18.144 Eusebius in the Ecclâ—sâ—asticall hystory the .ix. booke and .ix. chap. Ruffinus in the same hystorie â—1 booke and 33. chap. Cicero in hys Oration for Luc. Muraena Agaynst the Anabaptists 2 Peter by a vision is enstructed concerning the calling of the Gentyles Peter goth to his prayers fasting Peters trauÌ„ce 2. Cor. 12. The description scope of the vision An allegoricall exposition of the vision Math. 15. Iohn 3. Ephe. 2. What God hath clensed that call not thou foule 1. Tim. 4. Math. 15. 1. Tim. 4. The cloth is taken vp into heauen agayne i. Howe Peter was affâ—cted in mind with the heauenly vision The dulâ—â—â—â—e of mannes natuâ—â— Math. 7. The modesty of Cornelius messengers The prouidence of God In his bookes agaynst the Academites and in his first boke of Retractations 1. chap. Peter is aduertysed by the holy ghost 2 Peter obeyeth the commaundement of God. 1. Tim. 3. Marc. 6. 3 The meeting of Peter and Cornelius Peter refuseth godly honor Actes 14. Rom. 12. Peter excuseth his going to the Gentyles Let them eschewe the company of the wicked that will honor God. Deut. 7. Iosue 23. 1. Cor. 15. 2. Cor. 6. Apoc. 18. No manne must be iudged vnworthye the doctrine of saluation Psal. 51. Genes 8. Esay 64. Math. 7. Customes must yeelde vnto the worde of God. 2. Cor. 10. Math. 16. Luke 8. Cornelius answere vnto Peter 1 He declareth the cause of his sending Eccle. 10. Math. 24. Luke 17. 2 He giueth thanks vnto Peter Psal. 107. 1. Cor. 4. Galat. 4. Ephes. 4. 2. Thes. 2. 3 He promiseth attention Luke 10. Math. 28. The dutie of Ministers The argument