was the author of this myracle and to shew all the vse therof Yet first he preacheth the resurrection of Christ both for that the reason of our saluation purchased by Christ consisteth in it and also for that it commodiously doth away the offence or slaunder of the crosse You sayth he killed the authour of lyfe but God hath raysed him from death whereof wee are witnesses It was needefull that these things shoulde be ioyned to the premisses least anye man might thinke the wicked had ouer much power permitted them For these things teach that their crueltie and iniquitie coulde derogate nothing from Christ as who being raysed from death doth nowe liue and raigne in heauen Herof we may take a generall comfort For as the crueltie and tirannie of the Iewes could nothing hinder or let Christ so whosoeuer doth imitate the Iewes impietie and tirannie cannot hurt the members of christ In deede the Princes of the worlde ioyne togither and desire to ouerthrowe the kingdome of christ But the Lord from high laugheth at their deuises whose counsayle shall stande for euer Looke the Psalmes .ij. and .xxxiij. Let no man therefore be afrayde of men who though they rage neuer so much haue no power but on our goods and body which otherwise is mortall and shall perishe Yea neyther haue they power theron farther than God permitteth who hath all the heares of our heade numbred But the soule being out of all daunger and hazarde trusteth in Christ hir redeemer and shall neuer be deceyued of hir hope But let vs see how Peter setteth forth the order of the myracle His name through the faith of his name hath made this man whole whome you see and knowe It seemeth a darke kinde of speache except a man marke the order of the wordes And it deceyueth manye bicause they thinke nomen this worde name is put in the accusatiue case whereas all the order of construction plainly prooueth it to be the nominatiue Thus must it be set in order and construed The name of Iesus Christ hath strengthned and made whole this man whome ye see present and that through the beliefe which hee hath in the name of Christ. And for the more playne vnderstanding he addeth by waye of exposition The faith which is by him hath giuen to him this health in the presence of you all The sense of all togither is that Iesus Christ through his name that is by his vertue power and merite hath giuen helth and safetie to this lame man bicause he hath beleeued in him He repeateth the name of Christ and faith of Christ the oftner to the intent the glory of Christ might seeme the greater in setting forth whereof the Apostles thought they had neuer done ynough as appeareth euerye where in their writings and sermons These wordes surely are not lightlye to be passed ouer For where we sayde that in this lame man was set forth to vs a figure of all mankinde in the healing of him we may beholde all the order of our saluation Here therefore is declared who is the true author of our saluation then the meane whereby we receyue saluation and the ende wherevnto all these things serue and tende As concerning the author of saluation Peter alleageth the name of Iesus Christ whome a little before he called the author and Lorde of life That this worde name is taken for power rule or merite it is more euident than needeth with many wordes to be declared And where at first he excluded all power and holynesse of men from this businesse and nowe maketh mention of Christ onely by whose meane and power all this matter is brought to passe it easily appeareth that the origen and beginning of our saluation is to be referred to Christ only For by his merite we are deliuered from sinne and redeemed from death and the tirannie of the deuill And himselfe in the Prophete testifyeth there is none other redeemer but he only But we shall haue occasion to speake more hereof in the fourth Chapter where Peter testifieth there is none other name vnder heauen giuen vnto man by the which he may be saued c. Howbeit it is not ynoughe to knowe that all saluation is contayned in Christ vnlesse we vnderstande howe to attaine and take holde of the saluation in him But Peter sheweth that also where he sayeth this man was made sounde and whole by faith that is bicause of his fayth in the name of Iesus Christ. Againe The faith which is by him hath giuen to him this health Therefore we take holde of saluation by faith and beside fayth there is nothing in vs whereby to take holde of it bicause wee bee graffed in Christe none other waye than by fayth Hee that eateth my fleshe and drinketh my bloude dwelleth in mee and I in him For where he is departed from vs in bodye and dwelleth in vs by his Spirite and liueth and reygneth in vs by his Spirite it is onelye a worke of fayth whereby we apprehende him and the saluation in him For the which cause oftentimes fayth is sayd to saue and to iustifie So Christ sayth to the woman which was sicke of the bloudy fluxe Thy fayth hath made thee whole And he promiseth saluation to Marie Magdalen by the same wordes Christ onely in deede saueth and iustifyeth For in him is life and he is made vnto vs of God the father wisedome righteousnesse satisfaction sanctification and redemption But bicause faith grafteth vs in Christ and maketh vs partakers of the goodnesse that is in him therfore saluation and iustification is not without a cause attributed thereto Marke now the definition of faith which Peter compriseth in these wordes where he sayth The fayth of hys name and the fayth that is by him For by these wordes he declareth that he speaketh of such a faith as stayeth vpon Christ and which acknowledgeth and beleeueth Christ to be such an one as he is described in name to be The name of the sonne of God incarnate is Iesus Christ. He receyued the name of IESVS of the Aungell before he was borne but in his Circumcision he tooke it againe after the solemne vsage of the people of Iewes which signifyeth a sauiour or Redeemer as sayeth the Aungell Thou shalt call his name IESVS for he shall saue his people from their sinnes This worde Christ with the Latines is asmuch to saye as annoynted and signifyeth the maner of our saluation and redemption For Kings and Priests in the old time were annointed and for that cause were called Meschijm and Christi that is to saye annointed So it behooued the Sauiour that was promised shoulde be called bicause he is that true King whome God hath set ouer his holy hill of Sion and whose kingdome is stretched ouer all the world See the Psalmes ij lxxij Zach. 9. For he like a faithfull king hath deliuered his people from the tyrannye of the deuill he ruleth
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
more strong and effectuall comfort for the godly than to vnderstand there shall be a day of iudgement wherein Christ shall declare their innocencie gyue vnto them the reward of lyfe which he promised them Therefore Christ reasoning of the signes which shall go before the later day sayth when these things begin to come to passe lift vp your heades for your redemption draweth nye And Paule teacheth vs to looke for a sauiour from heauen which shall chaunge our vyle bodye that he maye make it lyke vnto his glorious bodye He teacheth also that the faythfull shoulde comfort one another with the meditation of Christes last comming This is a great glory of our fayth that maketh that daye merry and ioyfull vnto vs whereof the wicked children of this worlde cannot thinke without great feare and sorrowe of heart Nowe let vs passe to the seconde part of this place wherein we are taught howe we be made partakers of the saluation which is in christ This thing Peter setteth forth with great grauitie of wordes saying To him giue all the Prophetes witnesse that through his name whosoeuer beleueth in him shall receyue remission of sinnes Here must euery thing be distinguished that this doctrine being so necessary may seeme the more euident For first shewing the vtilitie of the thinges which he hath hitherto declared he teacheth vs that we haue forgiuenesse of our sinnes in the name of christ And whyle he maketh mention thereof he plainely testifieth that we be sinners in that we haue neede thereof And whyle he teacheth that the same is giuen in Christ he sheweth that it is free as proceeding of the meere grace of God without our desert so that here we may heare that saying of Paule All men haue sinned and are destitute of the glory of God but are iustified freely by his grace through the redemption that is in Christ Iesu. And herevnto is to be referred that that was saide before of the clensing of our sinnes made on the aultar of the Crosse. For there the sonne of God was made sinne for vs that we by his meanes should be that righteousnesse which is allowed before God. By this saying are all maner sectes of other religion taken cleane awaye For where Peter sheweth vs that we haue forgiuenesse of our sinnes in the name of Christ onely he teacheth vs that they lose all their labour that seeke it any otherwhere and so with a newe argument he confirmeth that graue sentence that he vttered before the Senate at Ierusalem that there was none other name vnder heauen giuen vnto man in which he could be saued The same Christ himselfe affirmeth where he sayth I am the way the truth and the lyfe No man commeth vnto the father but by me Secondarily Peter declareth to vs by this sentence the meane whereby we take holde of the remission of sinnes offred vs by christ For he sayth euerye one that beleeueth in him obtayneth the same Then by fayth we obtayne forgiuenesse of our sinnes The reason of which doctrine is that faith onely grafteth vs into Christ as he sayth himselfe He that eateth my fleshe and drinketh my bloude that is to say whosoeuer beleeueth in me dwelleth in me and I in him And forasmuch as forgiuenesse of sinnes dependeth vpon Gods free promise it can none other waye be taken holde of than by fayth For fayth taketh holde of Christ as he is set forth in the Gospell and cleaueth altogither vnto the promise of god For the which cause Christ euerywhere attributeth saluation vnto faith and euerywhere repeateth that generall sentence He that beleeueth in me hath lyfe euerlasting Agayne He that beleueth and is baptised shall be saued And he sayth to the woman Great is thy fayth be it vnto thee as thou wilt And agayne Thy fayth hath made thee whole And from hence tooke the Apostles their opinion where they teach that men are iustified by fayth onely in Christ that is to saye deliuered and purged from their sinnes By the which opinion iustification of workes is plainely excluded For where iustification as euen nowe was declared is to be had in Christ onely which we can take holde of none other waye than by fayth it must needes followe that by fayth onely we are iustified And yet we condemne not the exercise of good workes but take from them the insolent tytle of merite and iustification the glory whereof is due onely to Christ that Christ maye haue his glory wholye to himselfe For otherwise we be not ignorant that all kinde of innocencie and righteousnesse is required of them whome Iesus Christ hath restored to the libertie of the children of God through the merite of his bloude But whereas Peter a little before had confirmed his doctrine by the testimonie of the Apostles bicause no man shoulde thinke there was anye collusion or craft among them he defendeth this cause yet by grauer authoritie telling vs that all the Prophetes testifye the same of christ And there is no doubt but he stoode some pretie whyle in reciting their testimonies albeit that Luke who thought it ynough to touch but the chiefe poynts of his Sermon only for breuities sake hath passed them ouer But it is a very easy matter to prooue that which Peter here sayth out of the writings of the Prophets For to begin with Moses yet not to rehearse the first promises he writeth that Abraham beleeued God and that fayth was imputed to him for righteousnesse And it is playne that Abraham had none other faith than the wayting for that seede in which all Nations shoulde be blessed And Iesus Christ sayth that he desired to see his day and that he reioyced therein Moses also setteth out vnto vs figures of the law all which no man will denie but to haue beene shadowes of Christ especially if he haue diligentlye reade but that one Epistle to the Hebrues And Paule plainely prooueth the iustification of fayth out of the .xxxij. Psalme Of Esaye what neede we to speake whereas we haue heard his testimony before where vnto he addeth this also by the knowledge of him which is my righteous seruaunt he shall iustifie the multitude for he shall beare awaye their sinnes And Ieremâ—e speaking of our Sauiour Christ sayth This shall bee hys name whereby they shall call him the Lorde our righteousnesse I omitte diuers other testimonies which might be alleaged bicause I woulde not be to long and for that it is good to leaue occasion to the studious to seeke them In the meane season let vs marke howe Peter groundeth vpon none other testimonies than the Prophetes and Apostles Whereby we learne what consent and what maner authoritie of men shoulde preuayle in matters of fayth and religion euen theirs doubtlesse whome it appeareth did speake by the holy ghost Those are they by whose ministerye God woulde haue the bookes of the olde and newe Testamentes
written If therefore any thing be brought forth contrarye to their doctrine let vs knowe that it commeth from man whose tradicions long since are beaten downe by the sentence of God. We haue therefore a notable and wholesome sermon of Peters whereby the first of the Gentyles are conuerted vnto Christ. This sermon if it be well expended conteyneth in it all the articles of our fayth concerning God the father Iesus Christ his sonne and the holy ghost The same comprehendeth in it a perfite order of the saluation of man which as it is sette forth to vs in Christ so is it to be taken holde of by fayth only in him Which bicause it is the gift of God it becommeth vs by continuall prayer to aske it of him that being truly graffed into Iesus Christ iustified by his merit we may be saued To him be all praise honor power glory for euer AmeÌ„ The .lxxvij. Homelie Whyle Peter yet spake these wordes the holy ghost fell on all them which hearde the preaching And they of the Circumcision which beleeued were astonied as many as came with Peter bicause that on the Gentyles also was shedde out the gift of the holye ghost For they hearde them speake wyth tongues and magnifie god Then aunswered Peter can any man forbydde water that these shoulde not be baptised which haue receyued the holy ghost as well as we And he commaunded them to be baptised in the name of the Lorde Then prayed they him to tarie a fewe dayes AS God the father hath included all the meane of our saluation in Iesus Christ his sonne so he woulde that he shoulde be the sauiour and Redemer of all Nations and not of one people onely Whereof may be gathered euident arguments both of the first promises and oracles of the Prophetes and also of the last commaundement of Christ when he sent forth his Apostles into all the worlde to preach the Gospell But whereas the Iewes being puft vp with the prerogatiue of the lawe and ceremonies thereof vsed to despyse other Nations and woulde not vouchsafe to admit them into their congregation it was neede there shoulde be some peculiar demonstration to declare that the stoppe of the lawe was broken downe by Christ and that the grace of God was offred vnto the Gentyles also without the righteousnesse of the lawe This doth the holy ghost most liuely set forth in this hystorie For as God did vouchsafe to sende his Aungell to Cornelius a Gentyle and one vncircumcised and to awake Peter by an heauenlye vision to instruct him so Peter the Apostle preacheth vnto the same Cornelius by instinct of the holy spirite the whole order of saluation wyth marueylous breuitie and playnenesse and without any mention making of the ceremonies of the law teacheth vs that Iesus Christ is appoynted vs of God in whom to haue the forgiuenesse of our sinnes But least any man might thinke that Peter had ouer rashly and without aduyse blabbed out these sayinges the effect of the matter prooueth the same which Luke for this cause the more diligently describeth bicause he woulde stirre vs vppe to the more diligent consideration of the matter First whyle Peter as yet was speaking it is sayde the holy ghost fell on all them which hearde the preaching And not long after it is sayde likewyse that they spake with diuers tongues and declared the great grace of god The same therefore commeth here to passe that fell out in the daye of Pentecost and God thought good to confirme Peters doctrine which Cornelius and his kinne had receyued by the visible sending of his holy spirite and to declare in deede that the grace of saluation was alyke belonging to all beleeuers whether they were Iewes or Gentiles and that from henceforth the ceremonies of the lawe were no more to be obserued This is euident that in the Apostles times it was a common thing to haue the visible sending of the holy ghost to be ioyned with the preaching of the Gospell which God did vouchsafe to giue vnto them that beleeued in him By the which argument Paule prooueth the iustifycation of fayth agaynst them which affirme that men are iustified by the workes of the law For he saith This onelye woulde I learne of you whether you receyued the spirite by the deedes of the lawe or by the preaching of the fayth Are you such fooles that after you haue begonne in the spirite you nowe ende in the flesh He that ministreth to you the spirit and worketh myracles among you â–ª doth he it through the deedes of the lawe or by the preaching of the fayth We haue in this place to consider the dignitie and efficacie of the working of the Gospell For wee see this is the instrument whereby God vseth to giue his spirite and to worke effectuously in the minde of man so that it is not without a cause that Paule sayth the Gospell is the power of God vnto saluation to all that beleeue it And for the same cause he calleth the Preachers of the Gospell the ministers of the spirite For although all they that heare the Gospell in these dayes haue not the gyft of tongues giuen vnto them and such other gyftes as is euident remayned in the Church vntill the time of Iraeneus and after be for the moste part ceased yet it is manifest that all they are endued with the spirite of adoption and regeneration which duly heare the Gospell and embrace it by fayth whereby they crie Abba father and which Paule calleth the earnest or pledge of our saluation 2. Cor. 1. and .5 And the effectes of this spirite are manifest whyle it mortifyeth the fleshe wyth the earthly members thereof in the beleeuers regenerateth men illuminateth the mynde and causeth that they which by nature are apt and meete to no goodnesse are able to doe all thinges in christ Wherevpon we gather agayne that they are not to be taken for the members of Christ iâ— whome there appeare no effectes of the holy spirite For that spirite is not ydle and â—luggysh And Paule sayth that they which are destitute of the spirite of Christ are not his Agayne this place teacheth vs what the exercises of them that beleeue are after they haue receyued the holye ghost They speake with straunge new tongues which although it come not to passe to euery man as we sayd euen nowe yet the holy ghost ordreth the tongues of all them that beleeue to speake those thinges which serue to the glory of God and the edifying of other whereof hath bene sufficiently sayde in the second Chapter Then it is sayde that they greatly praysed god So doe they that truly acknowledge the grace of God which he offreth vs in Christ whereas contrarywyse whosoeuer beleeue to be iustifyed by their workes praise themselues And this giuing of thankes is a sacrifyce most acceptable vnto God which he both often requireth and the godly euerywhere vowe
compendious and short summe let him heare this saying of Paule All haue sinned and are destitute of the glory of God but are iustifyed freely by his grace through the redemption that is in Christ Iesu through faith by the meanes of his bloude c. And forbicause Paule knewe that the Iewes with whome he had to doe did ascribe iustifycation to the lawe and to the workes thereof and that this was the chiefe stumbling blocke of their fayth and saluation therfore he preuenteth their obiection saying By him all that beleeue are iustified from all things from which you coulde not be iustified by the lawe of Moses In which wordes comparing the lawe with Christ he so challengeth the prayse and glory of our iustifycation to him that therewithall he testifyeth the same can by no meanes be attributed to the law For the law sayth he coulde not iustifye vs from all to saye sinnes from which yet all they are deliuered which take holde of Christ by true fayth And yet Paule is not to be accused of rashnesse as though he went about ouer impudently to infringe the authoritie of the lawe For it shall appeare that he truly so sayde if we diligently consider the lawe The lawe may be comprehended in two parts whereof the one consisteth in vertues or good workes the other in ceremonies In the fyrst we include morall and politicall precepts a short abridgement whereof we haue in the Decaloge or tables of the commaundements And if we looke in the same it shall appeare what God requireth of vs what we owe vnto him what to our neighbour and fynally what to our selues And our infyrmitie and corruption shall also appeare through the deprauation whereof we doe not onely disobey the lawe of God but also are vnable to obey the same For what man is there in all the worlde that is able to bring his minde and all the affections of his fleshe to the obedience of fayth as God requireth For what else is the lawe but a glasse wherein is bewrayed the corruption of our nature and our sinnes aswell secret as open brought vnto lyght And if we come vnto Ceremonies by the which the Iewes in time past measured their righteousnesse it shall appeare that they also are vayne and that we be rather accused thereby than iustifyed or relieued For what other thing doth the Circumcision made in our priuie member teach vs but that the beginning of our generation is corrupt and that we haue neede of regeneration What doe the dayly and yerely sacrifyces the sprinklings of bloude the often washings the rytes of expiation purifying what other thing did they teach vs but that we haue neede of purifycation clensing But did true purifycation consist in them No truly For the Lorde by his Prophet cryeth out that their hands which were most occupied in the exercise thereof were all to embrued with bloud And in another place Thinkest thou that I will eate Bulles fleshe or drinke the bloude of Gotes And Dauid troubled in conscience for his most heynous deede sayth Thou desirest no sacrifyce else woulde I giue it thee but thou delightest not in burnt offerings c. Naye hauing a respect to the bloude and merite of the Messias that was promised hee prayeth saying washe mee throughly from my wickednesse and clense mee from my sinnes Thou shalt purge me with I sope and I shall be cleane washe thou me and I shall be whiter than snowe Deliuer mee from bloudguiltynesse ô God thou that art the God of my health c. Hereof it seemeth Paule tooke that saying of his The bloude of Bullokes and Goates cannot take away sinne So that Paule in this place sayth most truly that the lawe cannot iustifye vs And yet for all this he contemneth not the lawe or maketh God the author of a thing superfluous and vnprofytable For his honor remayneth safe vnto him while herein consisted onely certayne godly exercises of fayth and whyle the law was as Paule otherwhere sayth a tutor and bringer of them which diligently marked the ende thereof vnto Christ. It is very worthy to be diligently obserued that Paule sayth we be iustifyed from all our sinnes through fayth in Iesus Christ which was impossible by the lawe to be perfourmed For thus saying he doth not onelye ouerthrowe the affiance which the Iewes had in the workes and ceremonies of the lawe but also all maner of Popery and the whole Popedome which is the greatest enimie that can be founde against the righteousnesse of God and the saluation which is offered vs in christ They marueylously glory in Christ their sauiour but they egregiously euacuate his deserts whyle they teache that through his merite originall sinne onely and the sinnes coÌ„mitted before baptisme are purged but all other sinnes through our owne satisfactions And these satisfactions for the most part consist in the inuentions of mens traditions as in obseruing of appoynted fastes in holy dayes in lyings on the grounde in cowles in pilgrimages in purchasing of pardons and such lyke tryâ—â—es Thus they reprooue Paule of lying which sayth we be deliuered from all our sinnes through the fayth we haue in christ They reprooue Christ of lying which out of the Prophete teacheth that God the father is in vaine worshipped with the traditions of men and calâ—eth vs vnprofytable seruantes although we coulde doe all that is commaunded vs in the lawe Let vs therfore fyrmely holde fast this sentence of Paule which as it attributeth to Christ alone all the whole meane of our saluation so is it sufficient to confute all kinde of sects and heresies And he is no true Christian that followeth not the same and stedfastly cleaueth not vnto Christ onely acknowledging him for his sauiour and redeemer putting his trust in him and worshipping him in spirite and in truth For it is impossible that they can please God which dare despise the sonne of God and preferre their workes before his merite Uerily Paule as he preacheth Christ alone in this place so in other places he confesseth he knoweth nothing but him onely and thinketh it to be a moste heynous offence if any body woulde trust or glory in any other thing Furthermore to make an ende of preaching with the Apostle it remaineth for vs to consider his conclusion which conteineth in it a grieuous and very horrible commination the cause whereof was as may seeme for that he perceyued in the hearers euident tokens of obstinacie and vnbeliefe For it is not credible that such a spirite as the Apostle had coulde without a cause so be moued For he sayth Beware that that fall not on you which is spoken of in the Prophetes c. Therfore he so threatneth them with punishment that yet he leaueth a place for hope of pardon whyle he warneth them to beware least c. He bringeth the Oracle of the Prophete out of Abacuc the fyrst Chapter which by comparison or
things are obteyned which farre exceede the strength of man and where nature is constreyned to giue place So we reade that by prayer Moses deuided the waues of the redde sea By prayer he gaue the Amalekytes a great ouerthrowe Iames the Apostle testifieth that Elias through prayer locked the heauens that they gaue no raine and by the same opened them agayne Here in this place at the prayers of Paule and Silas the foundations of the prison are shaken gyues and manacles vnloosed and all the doores of the prison opened Wherevnto that which we hearde before of Peter which was deliuered out of prison at the prayers of the congregation is also like Let vs herewith comfort our selues in aduersitie that we be not ouercome of the threates of the worlde forasmuch as no man is able to take praying from vs which is of more force and efficacie as it well appeareth than any other thing And of the more force it is alwaye the more grieuously we are oppressed Likewyse let all men abstayne from oppressing of Innocents whose prayers and gronings we see are of such effect with God. Furthermore let vs see the principall effect of this myracle that is to saye the conuersion of the Iayler of the prison wherein the holye ghost thought good to set forth a generall example for all menne to imitate This conuersion hath in it certayne steppes and degrees which it shall be good for vs in order to consider Fyrst being waked with the earthquake he seeth all the doores opened and where he thought all the prisoners were fledde he drewe his sworde and was about to haue killed himselfe fearing the seueritie of the lawes which made it death for the Iaylers of prisons if any prisoners escaped through their negligence An example of which seueritie Herode before shewed vpon them which he set to watch Peter Thys keeper therefore mynding to escape open shame and being deceyued wyth the common errour of the Gentyles thought it woulde sounde to his great praise of manlynesse in auoyding infamy and shame to kill himselfe Thus had Satan bewytched mens mindes that they sought saluation in destruction and prayse in ignominie and shame Howbeit in deede there is nothing more pernitious and dishonest than to go about by violent death to throwe downe the burthen of the crosse that God layeth vpon vs and this kynde of feare doth vtterly declare cowardlye hearts and such as growe out of kinde which neyther can nor will suffer any thing Agayne thys is an euident argument of a desperate mynde forasmuch as no man will bereue himselfe of lyfe which of all other is the pleasauntest thing that man can wyshe or desire but he that before hande despayreth of the helpe and grace of God and as the example of Iudas the Traytor and such lyke abundantly declare Therefore Paule doth well to call vpon this keeper that he doe himselfe no harme And Christian menne must take heede that they harken not to the suggestions of Satan perswading them to kyll themselues For whatsoeuer colour or pretence he set vppon them yet in deede they are deuilyshe and daungerous bicause it is euident God wyll not the death of a sinner but rather that he shoulde conuert and lyue We are therfore taught by this example what kynde of lyfe they commonly lead which eyther serue the wicked or consent vnto them as it is euident this Iayler did of whome we intreate For beyng to obsequious and double diligent to execute the wicked commaundement giuen him of wicked Magistrates he putteth the Apostles in the stocks in the inner prison But being fast a sleepe as though all thing had bene safe such a chaunce falleth as putteth him in hazard both of body and soule Yea he had euen nowe vtterly perished had not the Lord of hys singular fauour reuoked him from destruction by Paule the preacher of saluation Let vs thynke that to be a notable very golden sentence whych is in the fyrst Psalme Blessed is that man that hath not walked in the counsell of the vngodly nor stande in the waye of sinners and hath not sitten in the seate of the scornefull c. Furthermore we haue in Paule an example of Christian charitie whych is so carefull for his saluation who not long before had so vncourteously and vniustly handled him Let vs imitate this doyng and loue those which hate vs and seeke their saluation that wishe our destruction So shall we be taken to be the true children of God the father which suffreth his sunne to aryse both vpon the good and the bad But let vs returne to the Iayler of the prison which Luke writeth was sodenly chaunged yea become altogither another man For after he heard the prisoners were not fledde but stayed by the hande of God comparing the boldenesse and playnnesse of the Apostles wherof the like hytherto had bene seene in no men with the present myracle being stryken wyth the inwarde inspiration of God he is altogither a whaped in hys minde For he beginneth to feele in himselfe howe grieuously he had sinned by his vngentle vsage of those whome he sawe God so greatly regarded Wherfore calling forthwith for lyght he goeth in vnto them falleth downe at their feete and at length bringing them forth which was contrary to the Magistrates commaundement sayth Syrs what must I doe to be saued Who will not here acknowledge the mightie hande of God which wrought all this matter Surely it must be ascrybed vnto God that he reuerenceth these men being scourged and put to open shame that he breaketh the wicked and vniust commaundement of the Magistrate and that he demaundeth the right way how to be saued Yea he teacheth by his example that those thinges must not lightly or negligently be passed ouer that God worketh myraculously in his seruaunts For there is nothing almost more pernicious than that amazednesse which maketh vs blynde in the manifest workes of god It is euident that this thing in time past brought Pharao to his destruction and at this day this hurteth many men that they iudge all thinges come to passe by fortune and chaunce and search not out the iudgements of God in the things which they see fall out beyonde the course of nature Let vs therfore alway diligently marke and search out the right way of saluation touching which we see this keeper nowe so profytably made inquirie For streyght wayes the Apostles aunswere him friendly and declare vnto him in fewe wordes the right and absolute way of mannes saluation saying Beleeue on the Lorde Iesus and thou shalt be saued and thy houshold They preach fayth onely and that fayth that stayeth vpon none other but Iesus Christ the onely author of saluation For in him is conteyned all satisfaction righteousnesse redemption and sanctifycation all which we obtayne none otherwayes than by fayth whych is the cause that the scripture teacheth we are iustifyed and saued by fayth wherof seeing we haue
Apoc. 3. iiij. The Apostles flye from IconiuÌ„ and preach at other places 1 The myracle of the Creple that was healed The miserable state of the Creple Iohn 9. Iohn 5. Luke 13. Math. 8. Deut. 27. Leuit. 19. The Creple heareth the Gospell and beleeueth Math. 11. 1. Cor. 3. Rom. 10. Iohn 5. The Creple is myraculously healed A fygure of the redemption of man. Esay 53. Gene. 8. 2. Cor. 5. Iohn 15. Phil. 4. 2 Howe they of Listra were affected at the myracle Ouid. Meta. 1. Olde errors are hardlye put awaye The beginning and going forwarde of Idolatry The Apostles put away worshipping from them by their gestures Esay 42. The Apostles put from them worship by speaking i. The proposâ—tion ij. The confirmation Hebrues 1. Esay 63. Deut 6. Math. 4. Iohn 3. 2. Cor. 11. All worship is vaine deuised without the word of God. Math. 15. Esay 29. The duetie of the ministers of the worde Ierem. 1. God is the Creator and gouernour of all things Psal. 113. iij. The confutation Roma 1. 1. Cor. 2. Psal. 106. Luke 12. Math. 7. Actes 20. 2. Thes. 2. God is not to be charged for mens Idolatrie Psal. 147. Psal. 104. Leuit. 26. Deut. 28. The effect of the Apostles sermon Satan hath euerywhere his instrumentes The inconstancie of the Commons The prouidence of God preserueth the godly in daungers Math. 5. 1. Cor. 10. Rom. 8.14 Math. 10. The dutie of Christians towardes their brethren in distresse Math. 10. Marc. 15. i. The Apostles made the bolder by afflictions returne to their vocation agayne Marc. 16. ij. They come to the Cities agayne from whence they were driuen iij. Ther confirme the minds of the Disciples iiij. They exhort menne to perseuerance Math. 12. Luke 9. Apocal. 2. Galat. 1. v. They put away the offence of the crosse Luke 9. Psalm 34. Iohn 15.16 Iohn 12.14 and .17 The Apostles appoynt Elders in euery church Ephe. 4. 1. Cor. 12. The ceremony or maner of the Primitiue Church in â—hoosing Elders The Apostles commeÌ„d the congregation vnto the Lorde 2. Cor. 11. Iohn 17. Iohn 14. Iohn 10. 2. Tim. 2. Rom. 8. The Apostles preach the Gospell at Perga 1 They giue account of their doings abrode 1. Pet. 5. ij. They referre all their doings vnto God. Iohn 6. iij. They repoâ—e themselfe after thâ—ir traueâ—le and dauÌ„gers Marc. 6. The doctrine of the Apostles is onsâ—t by intestiâ—e diuision and schisme 1 The Authors of the discention Roma 15. 1. Iohn 2. Math. 7. Actes 20. 1. Cor. 11. 2 The state of the controuersie or discention Gene. 17. Galat. 5. Esay 29. Math. 15. Ierem. 2. 3 The successe therof Galat. 1. Philip. 3. 1. Cor. 11. 4 Paule and Barnabas stowtely resist Galat. 5. Galat. 3. Math. 10. Marc. 8. Iohn 16. The congregaâ—ion at Antioch referre the controuersie to the iudgement of the Apostles The cause of conuocations sinodes and counsayles in the primitiue Church Galat. 1.2 Luke 10. Iohn 17. 2. Tim. 3. Paule and Barnabas iourney to Ierusalem The controuersie of iustifycation before the Apostles Peters iudgement concerning iustification God iustifyeth of fauour or grace through faith in Christ. Ehesi 2. Roma 3. The waye how we are iustifyed Gene. 8. 1. Iohn 1. 1. Cor. 1. 2. Cor. 5. Iohn 15. Ephes. 2. Iohn 6. Psal. 51. Rom. 8. Math. 9. To attribute righteousnes to the works of the lawe is an heynous offence Psal. 78. Num. 11. Rom. 7. Deut. 27. Psa. 130.143 Esay 64. The vse of the lawe Rom. 6. The faith of the fathers of the olde Testament and the newe is but one Iohn 8. 1. Cor. 10. Math. 3.17 A President of a counsell assembled in the holy ghost The order of the Apostles Counsayles 1. Iames subscribeth vnto Peters iudgement The Prophetes are agreeable with the Apostles The place of Amoz the .ix. Chap. Rom. 9.11 2 A deuyse how to make an vnitie and concorde betweene the Iewes and the Gentyles Fylthynesse of Images and fornication Deut. 7. Deut. 6. 1. Cor. 10. 1. Cor. 6. Ephe. 5. Heb. 13. Strangled and bloude Gen. 9. Leuit 17. and .19 Rom. 14. 1. Cor. â— The reading of Moses The consent of the counsayle of Ierusalem i. The superscription of the letter sent from the Counsayle Ephe. 4. ij. The false Apostles are touched Galat. 5. Rom. 4. Galat. 1. iij. Paule and Barnabas are commended Luke 9. iiij. The decree of the Counsayle is expounded Luke 10. Math. 15. 1. Cor. 10. 1. Tim 4. Math. 15. 1 The execution of the ambassage vnto the church at Antioch 2 The industrie of Sâ—las Paule Barnabas in setting forth the kingdome of Christ. Exod. 28. 3 The discention betweene Paule and Barnabas Luke 9. 2. Cor. 12. Rom. 7. Phil. 2. 1. Cor. 10. Esay 40. 4 Paule and Barnabas visite the churches The calling of Timothie What Timothie is and what maner of man. 2. Tim. 3. 1. Tim. 3. Timothie is circumcised Galat. 2. 1. Cor. 9. Timothie is borne of parentes th one a Iewe thother a Gentyle 2. Cor. 6. 1. Cor. 7. The doctrine of Paule and his companions 1. Cor. 10. The profyte of the Apostles labour The vse of the Apostles peregrinatioÌ„ or 〈◊〉 Phrygia and Galatia are conuerted Paule is forbidden to preach in Asia 2. Cor. 3. Iohn 6. Rom. 8. Iohn 10. Luke 9.10 Paule is called to go into Macedonia Esay 65. Ephes. 1. Genes 3. Esay 53. Luke 15. Galat. 1. Esay 6â— Paules passage into Macedonia Luke 9. Paule preacheth at Philippi Lydia is an example of true conuersion Iohn 4. Luke 7. Math. 9. Luke 19. Math. 27. Iohn 7. Math. 11. Luke 1â— The order and maner of conuersion Luke 8. Roma 10. The effectes of conuersion and true fayth Deut. 6. Psal. 78. A Maid possessed with a spirite is an instrument of the Deuill Exo. 7.8 Roma 1. 2. Thes. 2. Satan beareth witnesse vnto the truth Marc. 1. Luke 4. Math. 7. Satan by the name of christ is expelled Gene. 3. 1. Iohn 3. Couetousnesse commonly incenseth Christes enimies 1. Tim. 6. Eccles. 10. Math. 6. 2. Pet. 2. Iohn 11. Iohn 12. The Apostles are accused of sedition deceyt Apolog. 5. The Apostles are scourged and put in prison The Apostles beyng whipped and put in bonds prayse and praye vnto God. Roma 5. Luke 22. 2. Tim. 2. Roma 8. Psal. 50. Psal. 94. 2. Cor. 1. 1. Cor. 10. God deliuereth the Apostles calling vpon him Eccle. 35. The keeper of the prison is conuerted Ezech. 18. Math. 5. The summe of saluation is fayth in Christ. i. The fruite and workes of fayth ij. Outwarde religion iij. Charitie Math. 22. Roma 13. iiij. Ioy of spirite Roma 6. Iames. 2. Ful and perâ—â—te deliuery of the Apostles The repentance of the wicked 1. Samu. 15. Wicked officers Roma 13. 2. Para. 13. Deuter. 1. Psalm 72. The power of God in delyuering his people Exodus 12. 1. Sam. 24. and .26 The simplicitie of fayth Paule will not be set at libertie and dismyssed priuilie
Iudges must follow the goodnes bountifulnes of god 234.235 Iudges what their dutie is 851 Rashe Iudgements ende 645 Iuliane the Apostata forsaketh the fayth 301 Iuliane hys last wordes 218 Iulius Maximinus and hys sonne raging agaynst the Churche were destroyed of their souldiours by the iust iudgement of god 300.301 Iustification of man through fayth in Iesus Christ proued by notable examples in the Actes of the Apostles 3 Iustification of fayth taught by the Prophetes 459 Iustifications order 463 Iustifications reason 595 Iustification attributed to woorkes is a greeuous offence 596 Iustice and temperance are fruites of fayth 829 Iustice of man can not stande in the Iudgement seate of god 801 Iustice commeth not of merites of workes but of fayth as Steuen teacheth through out his oracion 298 K ante Y Kyngs that are proude ambitiouse ruled manye tymes by their bondemen 504 Kyngdome of Christ eternall and inuincible 381 Kyngedome of Christe is not of the earth 24 Kyngdome of Christ by preaching of the gospell spred in all places 3 Kyngdom of Christ spred to the borders aboute Iurie and howe it mikht further be spred 242 Kyngdome of Christ what it is 126 Kyngdome of Christe is spirituall Pag. 30 Kyngedome of Christe enlarged by preaching ibidem Kyngdome of god 710 Kyngdome of god by his appointement â—aryed to the Gentyles 509. and 510 Kyngdome of god declared and for what cause 14 Kyngdom of god preached by Paule Pag. 916 Kyngdome of god when it should be preached ibid. Kyngdome of christ and of his word howe they differ 381 Kyngdome of Christes beginninge successe and increase in thys world Pag. 2 Kyngdome of Christes power maiestie 126 Kyngdome of Christes enlargement Pag. 506 Kingdome of Christe is peaceable Pag. 98 Kingdome of Christ bounded by the Prophetes 32 Kingdome of God comprehendeth in it our saluation and redemption Pag. 13 Kingdome of the Iewes conferred vpon Dauid 528 Kingdome of Christes estate 30 Of Goddes Kingdome and heauenly glory howe we are made partakers 286 L ante A LAbourers that are faythful must be holpen Pag. 579 Last dayes estate what it shall bee 174 Last daye searchers 29 Last dayes feare and remembraunce what it causeth 174.175 Laste daye Deriders and Iesters Pag. 100 Later dayes troublesome estate 98 Lawes ceremoniall not necessary too saluation 293 Lawfull defence permitted to the godly 644 Lawe leadeth vs by the hande vnto Christ. 75.76 Lawe cannot iustifie 544 Law gyuen for them that came after also 335 Lawe wherein it is abrogated Pag. 334 Lawe howe it was published ibid. Lawe is a mirroure or glasse 544 Lawe sheweth vs the true way to attayne vnto lyfe 334 Lawe howe it is called the lyuely woorde ibid. Lawes preuayle not onles they bee executed 618 Lawe and ceremonies vse and ende Pag. 292 Lawe in Christ is ended 76 Lawe begonne in the daye of Pentecost ibid. Lawe can not truly bee vnderstanded but by the Spirit of Chryst. Pag. ibid. Lawe wherto it serueth 545 Lawes publike are profitable to bee kepte 797 Lawes auctoritie wherein it dependeth ibid. L ante E Leuitie or gentlenes of God excuseth not our sinne 525 Leuitie or lightnes in religion muste be auoyded 789 Leâ—ites or Priestes offended wyth Christ. 227 Leuitie of commones may bee seene in the Samaritanes 362.363 L ante I Liberalitie to the poore commended Pag. 144 Liberalitie in releeuing the poore Pag. 224 Liberalitie is a commendable thinge Pag. 760 Liberalities examples 154 Liberalitie of God. 155 Libertie and free speeche in reprehending of sinnes 110 Libertie abused what hurt it procureth to the people 816 Libertie who can vse best 426 Libertie of Christ muste bee kept inuiolable 602 Libertines Colledge the greatest enemies of Steuen 286 Lightes whereto they serued in the Church 734 Lighte gyuen vs in Chryst. 553 Lighte shyneth where Peter is in prison 494 Licinius Ualerianus a persecutoure of Christes Church taken by Sapores king of the Persians is fain to serue for a footeblocke for Sapores to gette on horse backe by Pag. 301 L ante O Long sufferance of God exemplified Pag. 234 Looking in what the woord conteyneth in it 219 Lottery of twoo kyndes 71 Lot is a part or porcion 70 Lottes are in subiection to Gods prouidence 72 Lottes which bee lawfull and which not 71.72 Lotterye vnlawefull and who abuse lawfull lottes ibid. Lottes are an auncient vsage 72 Lottes vsed in diuidinge of inheritaunce ibidem Lottes Matthias is choosen by Pag. 71 Lottes lawfull to vse 72 L ante V Lucius septimus Seuerus persecuting the Church was kylled in his flourishing estate 300 Lucre sought in religion is not allowed of God. 720 Luke inspired of the holy ghost writeth the story of the gospel diligeÌ„tly Pag. 2 Luke wrate of all thinges in what sence 5.6 L ante Y Lyfe of man lyke a Pylgrimage Pag. 299 Lyfe eternall 119 Lyfe eternall estate moost happye Pag. ibid. Lyfe of manne of what estate condicion it is 871 Lydia is an example of true conuersion 624 Lydia causeth hir houshoâ—d to be baptised 626 Lydia howe and after what manner shee was conuerted 625 Lystra dwellers how they were affected at Paules myracle 890 M ante A MAgistrates muste beware of brybes Pag. 831 Magistrates offended at the Apostles 556 Magistrates by the sworde muste keepe vnder blasphemers deceyuers and false teachers 233 Magistrates duetie too enquire oute matters diligently 848 Magistrates must be carefull for the fayth and for religion 849 Magistrates wycked 643 Magistrates must bee diligent in the defence of God. 816 Magistrates must do no euill for fauour of men 835 Magistrates must not hasten iudgement for mens fauour 828 Magistrates muste not be defrauded of their honour 119 Magistrates dutie 32 Magistrate must ayde the godly requiring it 812 Magistrates opprssinge innocentes howe they muste bee punished Pag. 801 Magistrates muste bee instructed with the power of the holy ghoste Pag. 20 Magistrates howe farre they muste bee obeyed 274 Magistrate curteouse is a beautifying of his office 816 Magistrates auctoritie howe it is preserued 801 Magistrates wicked their manners Pag. 799 Magistrates must heare causes with diligence 821 Magistrates inferioure muste bee simplye obeyed without lookynge for further aucthoritie of Superioâ—r 426 Maiestie and truthe of Chrystes Kingdome declared in the story of the Apostles 2 Malta is the place where the Knights of Saint Iohns order keepe their residence 887 Malta people are an example of hospitalitie ibidem Malta men an Example of humanitie 888 Malta menne take Paule for a god Pag. 889 Malta mennes kyndnes 892 Mannes ende teacheth vs the woorshipping of one God. 671 Mannes nature and condicion as he is naturall 396 Manne goyng about to deceyue vs vnder pretence of Religion howe wâ—e muste iudge and esteeme him Pag. 229 Manne what hee oweth vnto God. Pag. 2â—0 Manne how hee must prepare himselfe to receyue the Holy Ghoste Pag. 77 Manne how hee is called the vessell and instrument of God. 399 Mannes enterprises wee muste not passe
also is a remedy agaynst the slaunder of the crosse but rather it is to be referred to the order of our redemption and saluation which he purposeth to intreate of But bicause he speaketh of the resurrection in the processe following we will now be the shorter Among other things it is chiefely to be considered that hauing described the person of Christ omitting many other things he maketh mention onely of his death and resurrection The cause was for that in these twoo the whole summe of our saluation is conteyned For by his death he pourged the trespasse of our sinne which otherwyse coulde not haue bene pourged By his resurrection he ouercame death which was the punishment of sinne and subdued the forte thereof according to the saying of the Prophete alleaged by Paule Death is swallowed vp in victorie Death where is thy sting Hell where is thy victory The same thing Peter seemeth to meane in this place where he sayth that the sorowes of death were loosed by Christes resurrection bicause it was impossible that he shoulde be holden of it Neyther of the dolors of the body which followe death can it be expounded syth yet we feele them to be most bytter But the powers of death are loosed and the terrors taken away wherewith in times past it tormented mens mindes For it vsed sinne as a sting the punishment wherof God appoynted this death and therfore it must needes be terrible seeing it was the punishment of sinne And albeit Christ hath taken sinne away yet death remayneth whereby we passe out of thys life and worlde but by the merite of Christ it is made the doore of lyfe and therefore it can no more feare them that beleeue as Christ sayth He that heareth my worde and beleeueth on him that sent mee hath euerlasting lyfe and shall not come into damnation but is scaped from death vnto lyfe Therfore sayth the Apostle in another place that Christ through death subdued him that had Lordship ouer death Which coulde not haue bene sayde vnlesse he had risen againe after death Therefore these twoo must alwayes be ioyned togither which thing Paule doth diligentlye obserue where he sayth Christ was deliuered for our sinnes and raysed agayne for our iustification Agayne This is the worde of faith which we preach If thou knowledge with thy mouth that Iesus is the Lorde and beleeue in thy heart that God raised him vp from death thou shalt be safe Where he maketh mention onely of the resurrection but he therein includeth death also bicause a resurrection without death can not be imagined Let vs therefore learne to know Iesus Christ who being verye God from euerlasting became man for our sake cleansed our sinnes by his death ouercame the sorrowes and strength of death by his glorious resurrection and being ascended into heauen maketh intercession for vs To him be blessing honor power and glory for euer Amen The .xv. Homelie FOR Dauid sayth of him afore hande I sawe God alwayes before mee for he is on my right hande that I shoulde not be mooued Therfore did my heart reioyce and my tongue was glad Moreouer also my flesh shall rest in hope bicause thou wilt not leaue my soule in hell neyther wilt thou suffer thine holy one to see corruption Thou hast shewed mee the wayes of lyfe thou shalt make me full of ioy with thy countenance THe Apostle Peter in our yesterdayes Sermon declared the chiefe articles of our Christian faith shewing vs how Iesus Christe was very God and man how he suffred death for vs and rose againe from the deade The ende and vse of all whiche is to teache vs to acknowledge him to be the redeemer of mankinde that was promised Howbeit the article of resurrection for many causes might seeme very incredible among the Iewes For besides that it seemeth doubtfull to mans reason there was no small number of Saduceys which flatly denied it And the souldiours being bribed of the Priestes with money had bruted a false rumour how the disciples of Christ had stolne his bodye out of the graue Yea and Christ himselfe after his resurrection did not shewe himselfe to all the people as before he vsed but was conuersant onely with his disciples Therefore it was necessarye that this article shoulde be both more plainly declared and with more sounde arguments confirmed especially for that the Apostles fayth was had in suspition of all men Wherfore Peter flyeth to the authoritie of Dauid the most notable king and Prophete among the Iewes by the testimony of whom taken out of the .xvj. psalme he prooueth that the resurrection of Christ ought to seeme neyther straunge nor incredible forasmuch as the same came to passe according to the counsell and ordinance of God and was also long before prophecied by the Oracles of the Prhphets And bicause Peter afterward confirmeth the authoritie of this testimony and sheweth that it appertayneth only vnto Christ it should be superfluous nowe to tarie long in proofe of the same For the authority of so great an Apostle ought to suffice vs which the Iewes their selues to whome these things were spoken were not able to refell Let vs rather marke that Dauid so speaketh this in the person of Christ that he himselfe also taketh comfort thereof which comfort belongeth also to all them that woorship Christ bicause the things spoken of the heade must after a sorte belong also vnto the members We must therfore diligentlye consider this place which most absolutely comprehendeth in it all the reason of true religion with the most wholesome fruites of so holy a studie amongst which the resurrection of the bodies is mentioned which the holy Prophet declareth diligently and at large He expresseth in one verse the whole summe of all godlynesse and holy life where he sayth Afore hande I sawe God alwayes before mee For he is on my right hande that I should not be mooued Here are two things sayd First he telleth what he doth then wherefore he so doth Touching the first he sayth Aforehande I sawe God alwayes before me Or as it is in the Hebrue I set God in my sight or before mine eyes Therfore Christ followed this rule of lyfe to set the Lorde alwayes before his eyes and to thinke he liued alwayes in his sight This to doe as it ought to be twoo things are most worthy to be obserued The one is the study endeuour of obedience For we vse to saye they set God before their eyes which haue regarde to his preceptes and being stirred vp with an holye feare of God study to please him from whom they know nothing is hid Concerning this study of obedience God himselfe speaketh where he commaundeth Abraham to walke before him or in his sight The other is fayth whereby in aduersitie we looke onely to God and seeke for helpe succour and deliuery from him onely Hereof Dauid in an other place speaketh saying Beholde euen as
ryse agayne layde handes on him and bounde him And their offence is not much lesse who when they haue once or twyse bene in daunger for the name of Christ as though nowe they had done all their dutie shunne all daungers that after may ensue and auoyde all trouble that maye betyde vs for Christes sake And yet there be that offende more grieuously than these who to keepe themselues out of daunger feare not to denye the truth But we shoulde after Paules example finish our race and course For it is not in our power to appoynt our selues an ende of our labours and traueyle but we must abide the pleasure of the Lorde who although he deferre his helpe for a season yet will he not fayle them that firmely and constantly trust in him And he is not meete for the kingdome of Christ which hauing once set his hande to the plough looketh backe agayne but he shall be safe that continueth to the ende It is chiefely to be noted how the Aungell calleth the Gospell of Iesus Christ the worde of life It is adourned with diuers other names in the Scripture For it is called the worde of grace bicause it declareth the grace of God giuen vs in christ Paule calleth it the word of reconciliation bicause of Christ who hath reconcyled God the father vnto vs He also testifieth that it is the power of god vnto saluation In another place it is called the worde of truth and saluation But this is the excellentest name where it is called the worde of lyfe which is the proper and peculiar name belonging to it For both that immortall worde liueth and raygneth for euer and giueth life to al men which vouchsafe to embrace it with true faith For it preacheth to vs Iesus Christ which only hath the words of eternall lyfe It sheweth vs and giueth vs in him all thinges necessarye for our lyfe In him we haue forgiuenesse of our sinnes satisfaction righteousnesse sanctification pryce of our redemption and whatsoeuer other lyke And this worde doth not onely regenerate vs into the sonnes of God by fayth in him but also giueth vs being nowe regenerated the spirite of adoption by whome we crye Abba father which is the infallible pledge of our saluation And for this cause the doctrine of the Gospell excelleth all the wisedome of the world bicause it is the guide of eternall lyfe where the professours of other sciences cannot safely promise vs the safety of this present life Therfore it is truly compared to a most precious pearle and to an incomparable treasure for whose cause all men that desire true saluation ought willingly to lose and bestowe all their goodes Agayne bicause for Christes sake who is lyfe and saluation the Gospell is adourned with so singuler a title all those doctrines ought to be reputed for deadly and pestiferous that obscure the merite of Christ and pull mennes mindes from the fayth in him Which doctrines whosoeuer professe they are theeues and murtherers both for that they robbe Christ of his glorye and also for that in steede of the worde of lyfe they giue vnto the simple followers thereof the deadly poyson of mannes traditions But let vs returne to the Apostles who as Luke writeth obeyed the Aungelles commaundement and by and by in the morning went into the Church and preached there Yet many things might haue perswaded them the contrary both bicause of the late daunger they had bene in and the tried power of their aduersaries which they knewe woulde no waye sooner be prouoked than with their preaching of the Gospell Furthermore by this fact of theirs they myght seeme to bring all the congregation besides in daunger in kindling their enimies rage with fresh matter But so little are they hereby let from their purpose that without further deliberation taking they obeye the commaundement of god Their obedience is sette forth for an example to vs For it is a generall rule of God that we doe not that which seemeth good in our owne sight but that we fulfill his commaundement And there is no greater nor more hurtfull plague than to take our fleshe to counsell where God hath expressed his will by playne commaundement which thing the example both of Saule and others abundantly declare And Paule many times witnesseth that the obedience of fayth is the marke and ende of preaching the gospel Therfore whosoeuer cast this obedience away and harken to the counsailes of the flesh surely they glorie but in vaine in the Gospell and fayth of Christ. Wherefore let vs applye the example of the Apostles to our selues and let vs diligently execute that thing that God hath commaunded vs not regarding the tyrannie of the world and then Iesus Christ shall not fayle of his helpe and succour in our godly enterprises to whom be praise honor glory and power for euer Amen The .xxxvj. Homelie But the chiefe Priest came and they that were with him and called a Counsell togyther and all the Elders of the children of Israel and sent men to the prison to set them When the Ministers came and founde them not in the prison they returned and tolde saying The prison truly founde we shut with al diligence and the kepers standing without before the dores But when we had opened we found no man within When the chiefe Priest and the ruler of the Temple and the high Priestes hearde these things they doubted of them wherevnto this woulde growe Then came one and shewed them Beholde the men that you put in prison stande in the Temple and teache the people Then went the Ruler of the Temple with Ministers and brought them without violence for they feared the people least they shoulde haue bene stoned WHen that King and holy Prophete Dauid purposed to describe the kingdome of our Redeemer and Sauiour Iesus Christ taking his beginning of the furious attemptes of wicked enimies against the same he sayth why doe the heathen so furiously rage togither and why doe the people ymagine a vayne thing The Kings of the earth stande vp and the Rulers take Counsell togither agaynst the Lorde and agaynst his annoynted Let vs breake their bandes a sunder and cast awaye their cordes from vs He that dwelleth in heauen shall laugh them to scorne The Lorde shall haue them in derision Then shall hee speake vnto them in his wrath and vexe them in his sore displeasure Whereby we are taught that the attemptes of Christes enimies are not only vayne but also ridiculous and to no men more daungerous than to the authors and beginners thereof Many ensamples of such attempts might we bring forth amongest which this is one of the chiefe that our holye wryter Luke now proponeth For the Apostles were apprehended at the counsell and instigation of the Bishoppes and were put in the common prison not onely vnder locke and keye but also are safely kept with watch and warde The next daye after in the
bicause all things are written for our instruction we must applie the example of Abraham not onely to this present cause but also to our selues and there shall no little profite ensue vnto vs if we well consyder the calling of God and the fayth or obedience of Abraham In the calling of God whereby Abraham came out of Vr in Chaldaea into the land of Chanaan are two things principally to be considered The first is that he was called without any merite or desert of his before going For Iehosuah in his .xxiiij. Chapter testifieth that he dwelt among Idolaters and worshipped straunge Gods. Yea Epiphanius by report of auncient writers sayth that Thares Abrahams father was the first that made ymages of claye and that therfore he was punished of God with the death of Haran his sonne who was the first among the auncient fathers that of naturall death died before his father Neyther coulde he be commended bicause he was circumcised or was in the time of the Temple whereof the one was built many yeares after the other was a signe of the couenaunt made with him whereas the righteousnesse of fayth which he had alreadye attayned was sealed and confirmed The seconde is howe all this calling dependeth vpon the bare worde of god For he is commaunded to forsake his countrie and kindred and seeth nothing that might cause him to looke or hope for any better state or coÌ„dicion For God promised him neither trustier friendes nor fruitfuller countrie but speaking directly sayth Come into the lande which I shall shewe thee These things are worthy to be diligently obserued For first they teach vs that we are called to saluation and to the heauenly countrie whereof the lande of Chanaan was sometime a figure through the meere grace of God without respect of any our workes or deserts in this matter For what had we deserued seeing we were chosen in Christ before the world was made Or what can they bragge of that haue nothing but that they haue receyued And surely if we consider the disposition of our nature it shall appeare that we are no more mindefull of the heauenly Countrie before we be called and drawen than Abraham was of the land of Chanaan whose name he had not heard of yea when the Lord calleth vs we prooue the vntowarde nature of the fleshe stryueth agaynst Gods calling which we can neuer be able to ouercome except we be holpen by the effectuous drawing of the holye spirite Furthermore we are taught that our vocation which offereth vs saluation dependeth vpon the onely worde of God and therefore can not be taken holde of by fleshlye sense or mannes reason but by fayth onely which also is the gift of God For the naturall man perceyueth not the things belonging to the spirit of God. And God hath prepared such things for them that loue him as neyther eye hath seene nor eare hearde nor yet hath entred into the heart of man And here the power of fayth marueylously declareth it selfe which only taketh holde of the promises of God and most surely embraceth those things that farre exceede all sense and capacitie of mannes reason Therfore Paule calleth it a sure confidence of things which are hoped for and a certeyntie of things which are not seene These things ought well to be considered of them who thinke the doctrine of the iustification of fayth so light a matter as though it appoynted to easie a waye vnto saluation and so mainteyned the securitie and licentiousnesse of the fleshe For how can that be iudged a light and easie matter that surmounteth and passeth all the powers of man Or shal we account it a matter of greater weyght before God that men doe of their owne power than that that cannot be done without the power of the holy ghost Let vs compare fayth with all the workes of all the Monkes that euer were and yet shall we finde more yea and perfiter workes among the Philosophers of the Gentyles but fayth shall we be able to shewe in none but in him that is borne agayne of the word of God through the holy spirite Therefore our saluation and iustification is iustly ascribed to the greatest and exellentest thing that any man liuing can haue vpon the earth Nowe the beliefe and obedience of Abraham following the calling of God is very woonderfull There were diuers thinges which myght haue lette and hindred hi m. For to let passe all other great is the force of our natiue soyle and countrie and draweth men as the Poet sayth with a great desire and lyking and still maketh them mindefull thereof And it is no small authoritie that kinsefolke and allyaunce be of whome we then most vehemently loue when we be ready to forgo them The age also and infirmitie of his father myght haue stayed him whereof he dyed before he came to the borders of the Countrie promised And it is also likely that Abraham was in great honor in his countrie such as he coulde not easily hope for in a forreyne lande among straungers But none of all these things coulde withholde that godly brest but that without delaye he woulde followe the vocation of God wythout any curious enquirie of the condicion and state of the Countrie This is that obedience of fayth so oftentimes commended of Paule and which he sayth is the ende of the lawe This doth Christ require of vs where he commaundeth vs to forsake father mother sister brother wife children and our selues if we will be his Disciples And the accomplishment hereof is so difficult a thing that it is vndoubtedly impossible for vs to performe it except we be regenerate and borne againe of the holy spirite as Christ teacheth disputing with Nichodemus Therefore let them that desire to be called Christians examine themselues after this rule least whyle they rashly bragge thereof they become lyke foolishe buylders who go about to set vp some great building before they haue cast the charges thereof Let this consideration awake vs incessantly to make our feruent prayers for the increase of fayth that after the losse of all these worldlye goodes we maye come to the inheritaunce of the heauenly Countrie with Iesus Christ our sauiour to whome be prayse honor power and glorye for euer Amen The .xliiij. Homelie AND he gaue him none inheritaunce therin no not so much as one foote and promised that he woulde giue it him to possesse and to his â—eede after whereas yet he had no sonne God sayde on this wyfe thy seede shall be a soiourner in a straunge land and they shall make them bonde and intreate them euill fower hundred yeares And the Nation whome they shall serue I will iudge sayth the Lorde And after that they shall come forth and serue me in this place BIcause Steuen was accused as a publike enimie of Gods glory and all religion by reason of his doctrine of abrogation of the lawe and ceremonies
senses into heauen that we maye enioye Christ sitting on the right hande of the father aboue Nowe if the ceremonies instituted of God can neyther iustifie nor saue vs yea to vse them it is hurtfull if they be done without fayth how much more detestable is the errour of them which will attribute to mans constitutions and to the wearishe and colde ceremonies that the bolde curiositie of brayne hath deuised the glorye of iustification and saluation For as the Lorde once vniuersally condemned all the traditions of men so it is as cleere as the Sunne that these ceremonies can not be ministred with faith bicause fayth can rest vpon none other foundation than the worde of God as Paule teacheth Therefore this onely Canone ouerthroweth all Poperie which with all the rytes and ceremonies therof is so mainteyned with the foolishe decrees of superstitious men that it needeth no further demonstration Steuen prosecuteth his narration begonne and beateth downe the vaine affyaunce in the fathers in whome they marueylously gloryed as we tofore haue declared And to prooue that the fathers were iustifyed neyther by circumcision nor euer a whyt the better therfore nor yet merited saluation by anye workes but were saued through the meere and vnspeakeable goodnesse and fauour of God he rehearseth the straunge vnnatural deede that they did against Ioseph their brother which he toucheth in fewe words but such that it may easily appeare how heynous a deede it was For thus he sayth The Patriarches hauing indignation solde Ioseph into Aegypt The storie is in Moses Gene. 37. chap. First he sheweth the spring of this fact to be enuie wherein they boyled against their innocent brother for none other cause but for that they vnderstoode God had appointed for him great honors and dignities They were in the lyke fault that Caine once was in For he slewe his brother Abel blynded with the affection of enuie and hatred For although the Patriarches shed not his bloude yet were they guilty of murther both bycause of their pretenced malice of mynde the fulfilling wherof God stopped by meanes of Ruben and also for that they solde their brother to alyauntes which was a thing that God afterwarde appoynted to be punished with death Adde vnto this a number of other things concurring in the doing of this deede and it shall appeare that by this one fact they had deserued to be cast of for euer and therefore that it was not to be ascribed to their righteousnesse but to Gods goodnesse that he did vouchsafe to make the nation that came of them his owne people and inheritaunce For they vpon a bolde and rashe impietie and vngodlynesse tooke vpon them to contende wyth God whose deuise by thys meane they thought to stop and hinder They were also vnkinde towardes their father who they knewe well had a great delight in Ioseph and whose olde age they should rather haue comforted than haue made sadde Of theyr vngodlynesse towarde their brother what needeth it to speake whom as much as in them laye they went about not onely to kyll in bodye but also in soule whyles they sell him to Ismaelites into Egypt miserably to serue among such as they knewe had no knowledge of God nor his wyll What punishmentes therefore what Helles were sufficient to reuenge suche a deede if God would haue shewed his rigour rather than his goodnesse and mercie This place also serueth for our information teacheth vs that it is a vaine thing to vaunt or glory in the vertue of our auncestors Not that we deny it is a singuler gift of God if any man happen to haue famous and excellent progenitors but we say we haue them not to thend to brag of them in Gods sight For though our forefathers were neuer so good yet had they that goodnesse of the fauour of God and to vs commeth no profite by their vertue vnlesse we endeuor to follow it which thing is at large set forth in Ezechiel the .xviij. Chapter And it is manifest that God neuer sharplier threatned the Iewes than when they begonne to bragge of Abrahams vertue For then Iohn calleth them Adders broode and Christ the children of the Deuill And that that Steuen noted in the Iewes the same is most euident to be seene in all Nations as well particulerly as generally For although there be some of their forefathers which by reason of their vertues and good deedes deserued some prayse amongst men yet there want not diuers others whose vngraciousnesse deserued not onely the destruction of the whole Nation but also eternall damnation and forsaking of the whole posteritie vnlesse God of his peculiar and fauourable sparing woulde haue them saued Let vs all therefore humble our selues in the sight of God and let him that reioyceth reioyce in the Lorde who is mercifull louing pacient and of great goodnesse who dealeth not with vs after our sinnes nor rewardeth vs according to our wickednesse See the Psalme 103. And bicause Steuen is entred into the historie of Ioseph whose chastitie wisedome righteousnesse and godlynesse myght seeme to deserue to bring him to promotion and dignitie and that for his sake all the Nation of the Iewes was honoured and benefited he aunswereth this error also and sheweth that euen Ioseph also receyued whatsoeuer he had of Gods fauour and not of his owne desert and merite God sayth he was with him and deliuered him out of all his troubles Where Ioseph therefore suffred aduersitie paciently that he was not ouercome with the whorish entisements of his dishonest mistresse that he kept his fayth and trust to his maister vnblemished that he despayred not in the miserie of prison and captiuitie all this was the benefite of God which woulde not leaue him destitute of his grace By his grace it came also to passe that he being instructed with the spirite of prophecie coulde giue the king wholesome counsell and get hys fauour Wherfore it is to be attributed neyther to Iosephes witte neyther to Pharaos clemencie but to Gods goodnesse that Ioseph came to be gouernor of all Egypt Adde herevnto howe God woulde haue all these things come to passe in a prophane Countrie when the people of God had yet no temple builded nor ceremonies of the lawe as yet appoynted Wherevpon agayne we gather that the ceremonies which long after ensued were not deliuered to iustifie by but to shadowe to vs the true meane of iustification and saluation which was giuen by promise in the beginning of the worlde and was to be fulfilled by Christe in the time thereto appoynted What meane we therefore to contende for those thinges without the which it is playne the fathers pleased God and were saued There remayne in the example of Ioseph certaine other pointes that serue for the information and teaching of euery man whereof wee haue yet farther to speake The first is that he sayth God was with Ioseph Then neyther the falshoode of his
they easily heare the voyce of Christ and perceyue that God calleth them bicause they haue the seede of God in them which lying hidden before is by the worde of God quickened and brought to maturitie and perfyte ripenesse Hereof it proceedeth that Christ sayth they that are borne of God and are the sheepe of his flocke heare his voyce and are delighted therwith yea and those he acknowledgeth for his sheepe of whome hitherto he was vnknowne and which were afterwarde to be called and drawne saying I haue other sheepe also which are not of this folde Them also must I bring in and they shall heare my voyce and there shall bee one folde and one shepehearde Of which sort Luke sheweth that these Antiochians were And the treatie hereof ought to seeme to no man superfluous forasmuch as there is nothing belonging to our saluation more pleasaunt or profytable to bee considered than this For herein are opened the fountaines of our saluation and we are taught that the same dependeth vppon the meere grace of God and therefore the arrogant and Pharisaicall glorying in mannes iustice and merite is hereby quite ouerthrowne and buryed This also prooueth the certaintie of our saluation and marueylously fortifyeth our fayth if it shoulde stagger through temptations For God cannot repent him of his electing and calling vs. And whereas we be elected or chosen in Christ which is that impregnable rocke against which the gates of hell are not able to preuayle and which will not suffer his sheepe to be taken out of his handes It is impossible that they should fall from their saluation which feele themselues to be graffed in him Wherevnto this place also is to be referred where it is sayde As many beleeued as were ordeyned vnto life euerlasting For although the Iewes raged neuer so much they coulde not hinder the saluation or faith of one of the elected And as many as shall in this wyse consider Gods predestination and election shall perceyue their fayth to be marueylously increased And if any will wade yet deeper in Gods secrets mysteries and will presume to call his eternall counsayles to the count of mans reason they shall at length go so farre that eyther they shall scoffingly deride the iudgements of God or else attribute that vnto man which it becommeth vs to seeke only in the grace and fauour of God and shall spoile Christ of his glory who is the foundation of our saluation See Rom. 9.11 But to returne to these electes let vs consider the effect of Gods word that appeared and shewed it selfe in them by the which may easily be gathered what their dutie is whome God electeth This is a marueylous effect of Gods worde that euen in the greatest feare of all daungers the hearts of those that beleeued are recreated with ioye considering howe God the father is well pleased with them Wherevnto Christ had a respect when he bade vs reioyce in troubles Then after that it is sayde they glorifyed the worde of God which is a token of thankefulnesse which they cannot choose but render vnto God which haue anye thing tasted of the grace of god They vse to glorifye the worde of God which embrace it with fayth and submit themselfe vnto it subduing all their reason and vnderstanding vnto it which is not the last nor least ende of preaching the Gospell as we haue in other places declared These thinges teache vs what they haue to doe that will be counted of the number of the elect and they also are here confuted which saye the exercises of Christian religion and good workes are by this doctrine of free election and predestination put away and destroyed For where as it was before declared vocation or calling followeth election and iustifycation by fayth followeth calling or vocation it cannot be that he which vnderstandeth he is elected can cast from him the workes of a Christian man For he knoweth that we are elected in Christ to that end that after we haue here liued an innocent and irreprehensible life we shall liue with Christ for euer in heauen Wherefore according to the Apostles commaundement he laboureth by continuall traueyle in innocencie and godlynesse to ratifye and confyrme his election and calling Thirdly it is to be obserued howe Luke sayth the worde of God was published throughout all the Countrie For hereby it appeareth howe little the wicked are able to preuayle against Christ with all their attempts For the spirite of God bloweth where it listeth and is not mooued eyther with the authoritie or power of man Therfore the same commeth here to passe that we sawe came to passe before at Ierusalem in the persecution of Steuen And this is the propertie of the worde of God the more to shewe his power and force the more it is withstanded delighting as it were to wrastle with the aduersaries And there is no cause for any man to aske why we see not Christes kingdome haue as good successe in these dayes For by our sloth and negligence the boundes thereof are drawne in and narrowed and we see that saying of Christ is true in all states of men where he testifyeth that in the later times faith shall be very rare scant vpon the earth Furthermore after these ioyfull successes of the Apostles and victories gotten against these wicked enimies a newe businesse aryseth namely a manifest persecution whereof the same Iewes were the authors bicause they coulde preuayle nothing at the fyrst and bicause they sawe the doctrine of Christ stronger than to be ouerturned with the craft of Sophisters or with slaunders and reproches And the Iewes many times in this booke are reported to haue bene the beginners of persecution and Paule writing of them in the fyrst Epistle to the Thessalonians seconde Chapter sayth For as they killed the Lorde Iesus and their owne Prophets euen so they persecute vs and God they please not and are contrary to all men and hinder vs that we shoulde not speake vnto the Gentyles that they might bee saued to fulfill their sinnes alwaye c. Which things are therfore to be obserued that we might acknowledge the iust iudgement of God vpon them and how those horrible and straunge calamities fell vpon them worthily which our Sauiour Christ threatened vnto them and are written in hystories For God purposed by the example of them to teache vs what remayneth for all the despisers and enimies of his sonne And it is very worthy the consideration to see by what subtile meanes they procured this persecution and what effect it had First their subtiltie appeareth in those whom they went about to make on their sides against the Apostles And these were fyrst certaine women commended for their honestie and godlynesse And it was not without a cause that they thought their helpe meete for this purpose For this sexe of women as they are naturally inclined and giuen to superstition so are they very
vnprofytable and all the time of their voyage lost they preach euerywhere the conuersion of the Gentyles And this was the chiefe cause of the contention bicause many tooke it in euill parte that the vncircumcised Gentyles were receyued into the felowship of Christ and his Church But the godly men vnderstoode that the workes of God which serued to the setting forth of Christes glorye must not be dissembled bicause some men had a wrong iudgement of them Nay we must rather wrastle against the waywardnesse of the worlde least thereby Gods glorie might be impayred For that that Christ sometime sayde vnto the priestes being offended with the childrens showting If these holde their peace the stones shall crye the same let vs thinke spoken euen to vs For although we prouyding for our slouthfulnesse dare doe nothing for the glorie of God yet will God easily fynde faythfull defenders of the same and we shall be made the vessels of wrath ignominie which would not be the instruments of grace and glorie Thirdly the brethren reioyce in the conuersion of the Gentiles and neyther enuie them the fellowship of saluation neyther Paule nor Barnabas the singuler commendation of such a Ministerie This is the propertie of the godly that they reioyce at the setting forth of Christes glorie and the saluation of others Fourthly when they were come to Ierusalem they were receyued by the Apostles and the whole congregation as singuler instrumentes of christ For it becommeth vs to reuerence the giftes of God in them whose ministery God vseth both to our profyte and his praise They agayne declare what God had done by them bicause the same made much for their purpose the aduersaries going about through their peeuishe opinion to ouerthrowe the vocation of the Gentyles God graunt that in these dayes also contentions being calmed and layde downe we maye all giue â—are to the Apostles doctrine and that all heartes through the vnitie of fayth and bonde of true loue may strongly be knyt togyther in Iesus Christ our onely sauiour to whome be all prayse honor power and glory for euer Amen The Cij Homelie THEN rose vp certayne of the sect of the Phariseys which did beleeue saying that it was needefull to circumcise them and to commaunde them to keepe the lawe of Moses And the Apostles and Elders came togyther to reason of this matter And when there was much disputing Peter rose vp and sayde vnto them yee men and brethren you knowe howe that a good whyle ago God did choose amonge vs that the Gentyles by my mouth should heare the worde of the gospell and beleeue And Cod which knoweth the hartes bare them witnesse and gaue vnto them the holy ghost euen as he did vnto vs and put no difference betweene vs and them seeing that with fayth he purified their hartes Nowe therefore why tempt you God to put on the disciples neckes that yoke which neyther our fathers nor wee were able to beare But we beleeue that through the grare of the Lorde Iesus Christ we shall be saued as they doe Then all the multitude was appeased and gaue audience to Barnabas and Paule who told what signes and wonders God had shewed among the Gentyles by them AFter the doctrine of the Gospell was spreade by the ministerie of Paule Barnabas among the gentiles and that they were taken into the communion of Christ and his Church a grieuous contention fell out among those of the fayth bicause dyuers saide the Gentiles ought to be circumcised and to be inforced to obserue the lawe of Moses which thing others agayne dyd constauntly denie Luke by the instinct of the holy ghost descrybeth this controuersie verie dyligently bicause it serueth much for the instruction of all men For it teacheth vs we must not take it for anye insolent or straunge thing though nowe a dayes also some controuersies rise among the professours of one fayth and doctrine for as much as God suffereth not such controuersies to come to passe without some vtilitie and auayle to all men Agayne he sheweth vs what we haue to doe in such a case For we must according to the ensample of Paule and Barnabas stowtely defende the truth against all men and not harken to the iudgements of any men but aske counsell of the Apostles of Iesus Christ whome he hath appoynted for to be the teachers of his worde But Luke holding on in the hystorie begonne sayth that a greater contention fell out hereabout after that the matter was proposed vnto the Apostles and Elders at Ierusalem The Authors hereof were those of the Phariseys that beleeued in Christ yet retayning this smatche of olde leauen that they strengthly vrged the fulfylling of the righteousnesse of the lawe For it appeareth by the storie of the gospell that the Phariseys set all iustification in the outwarde exercise of the workes of the lawe Wherfore it could not be chosen but that they should be the more obstinate in keeping the same Whereof we haue example in the Monkes at this day whome it is an harde matter to drawe from their olde secte but some tokens thereof will still remayne It is worthy diligently to be obserued how the chiefe article of christian religion was canuassed through this contention in the hearing of the godlye before the Apostles so that whether parte helde the truest opinion coulde at the fyrst not be perceyued Hereby we are taught that we must not marueyle although the excellentest heades and wyttes in the worlde be sometime deceyued or else stiffely stande in defence of receyued errours For by this meane God sheweth vs howe to marke the corruption of our nature that we being humbled by the consideration therof should not stande to much in our owne conceyte Howbeit Peter vntill this tyme helde his peace in all this contention to the ende he woulde not seeme arrogant in prescribing of others and bicause it was expedient that euery man should saye his minde But when he perceyued that the contenders minds waxed hotter and hotter he standeth vp both modestly and grauely by his authoritie to moderate the matter and plainely defendeth the opion of Paule and Barnabas who taught that the meane of mans saluation consisted in the onely faith of Iesus Christ and that the obseruation of the ceremonials needed not yea that no praise and glory of iustification was to be ascribed vnto the lawe All his saying dependeth vpon two poyntes whereof the one sheweth that God appointeth none other waye of saluation to be obserued than that which is prescribed in the gospell namely the fayth in Iesus Christ. The other declareth how it is a verie heynous matter for anye man to affirme that the fulfylling of the lawe is necessarie to saluation But of eche of them we shall by order intreate The fyrst poynt is taken out of the example of God which iustifyed the fyrst fruites of the beleeuing Gentiles none otherwise than by fayth in Iesus Christ. This place must
be vnderstanded as concerning the hystory of Cornelius the Centurion which Peter alleageth to verie good purpose bicause the same before had bene called in question and argued on among the faythfull as we sawe in the eleuenth Chapter The summe of his argument is this God when he called and adopted Cornelius and his family from gentilitie vnto Christ and into the societie of his Churche did by that example set forth vnto vs a true and perfyte meane and way of attayning vnto saluation But he requyred nothing else of them but to heare the gospell of me and to beleeue it Ergo these two thinges are sufficient for man to be iustifyed by and to attaine vnto saluation that is to say to heare the gospell and by true fayth to imbrace Christ preached in the same And Peter gathereth most strongly of perticulers an vniuersall doctrine bicause God vseth one certaine and inuiolable rule in sauing of all men And it is not lyke that God would neglect that rule in sauing a prophane souldyour that was confyrmed in the bloude of his sonne But that his argument might beare the more weight he calleth them for wytnesses of the same thing you know sayth he how that a good whyle ago that is in the beginning of the Church God dyd choose or appoint amongst vs that the Gentyles by my mouth should heare the worde of the gospell and beleeue Upon the which wordes he might haue inferred why then doe you requyre circumcision and fulfylling of the law ouer and beside those things that seeme to God sufficient Or whence haue you authoritie to alter the order appoynted of God and to be so bolde as to adde or take anye thing from the same But he leaueth all this to them to gather Yet he ioyneth two things more hereto whereby he openeth this example Fyrst God sayth he which knoweth the hartes and is not deceyued with any outwarde appearaunce hath aboundantly prooued this waye that I haue nowe tolde you to be sufficient euen by his owne testimonie For assoone as men beleeued the gospell that was preached he sent vnto them the holy ghost as well as vnto vs Which spirite since this world and prophane men euen by Christs owne testimonie can not receyue it appeareth most euidently that God acknowledged these men for the members of his Church and for coinheritours with Christ although they were neyther circumcised nor had receyued any other ceremonie of the lawe Then pointing as it were with hys fynger to the maner of iustifycation and God sayth he put no difference betweene them and vs seing that with fayth he purifyed their hartes Before this in deede the Iewes were deuided from the Gentiles by the lawe but Christ hath broken downe the particion of the lawe and of two people hath made one Church and hath purifyed the Gentiles as well as the Iewes by fayth Hereto appertayneth that place of Paule And the wordes which he wryteth to the Romanes cap. 3. We holde therefore that a man is iustified by fayth without the workes of the lawe Is he the God of the Iewes onely ▪ Is he not also the God of the Gentiles yes euen of the Gentiles also for it is God onely that iustifyeth the circumcision that is of fayth and vncircumcision thorow fayth Furthermore Peter in one briefe sentence comprehendeth whatsoeuer may be sayde of our iustifycation Fyrst he confesseth that our hartes haue neede to be purifyed Man therefore must needes be a thing altogither polluted bicause the hart is the Fountaine out of which spring all our doings God himselfe beareth wytnesse hereof where he sayth the inuentions and deuises of man are naught euen from his childhood And this one thing is aboundantly sufficient to ouerthrowe all the righteousnesse of our workes as oftentimes we haue declared Then teacheth he howe purifycation is wrought by fayth bicause it taketh holde of Christ whome God hath ordeyned to be our iustifyer He cleanseth vs from our sinnes through the merite of his bloude He communicateth vnto vs his righteousnesse so that by reason of fayth whereby we be grafte in him we are taken for righteous in the sight of god Wherefore Paule declareth that he is made our righteousnesse of God Againe besides this he onely mortifyeth the reliques and dregges of our fleshe whiles he chaungeth and regenerateth vs by his worde and spirite gyuing vs power to bring forth fruites aunswerable to our profession Whervnto these words of his are to be referred Now are you cleane thorow the words which I haue spoken to you He that abydeth in me I in him bringeth forth much fruit But bicause we can haue no felowship with Christ but through fayth the scripture truly affirmeth that we be purifyed iustifyed by fayth which phrase of speech must not so be taken as though faith were a vertue through the merite wherof men were clensed frō their sinnes but bicause we therby take hold of Christ in whō all our righteousnesse consisteth Thirdly he maketh God the author of this purification Therfore he is the only author of our faith which Paule also testifyeth to be the gift of god And Christ sayth none commeth vnto him but whom the father draweth For where the naturall man perceyueth not the mysteries of the spirite we of our selues are not able once to thinke well we must needes be illuminated and drawne of God that fayth may take place in vs So all the glory of our iustification must returne vnto God and nothing must be lefte to mans power or merite This sawe Dauid long ago when he called vpon God to be forgiuen of his sinnes saying Washe me throughly from my wickednesse and clense me from my sinne Purge me with Isope and I shall be cleane washe me and I shall be whyter than snowe Delyuer me from bloud-guyltinesse ô God thou that art the God of my saluation And hereby maye we receyue great comfort to strengthen our faith in temptations For where our iustifycation and saluation dependeth vpon God it must needes be certaine and infallible Hereof proceede those sayings of Paule who shall lay any thing to the charge of Gods chosen It is God that iustifyeth who is it that can condemne Such was the certainetie of this doctrine among the people of God in all ages that the Phariseys also could plainely confesse that God onely had power to forgiue sinnes Therefore we doe not without cause nowe a dayes bewayle the folly and pryde of those men which attribute this glorie eyther to their owne workes or else to most arrogant and impudent hypocrites Howe grieuously these men offende Peter sheweth in the second part of his oration which now we shal consider Nowe therefore sayth he why tempt you God to put vppon the Disciples neckes that yoke which neyther our fathers nor we were able to beare He teacheth by these weightye wordes that all our saluation is ouerthrowne and that such
plaine wordes if we saye we be saued by fayth through the grace of God in Iesus Christ which is the summe of all the doctrine aswell of the Prophetes as the Apostles Nowe after Peter had ended his saying all the multitude were appeased and with silence testifyed their consent By this maye be gathered as by a most euident argument that they were gathered togither in the holye ghost For as he is the spirite of truth so whosoeuer he breatheth on cannot choose but yeelde vnto the truth And we must neuer beleeue that those Counsayles are gouerned by his guiding where mennes eares are stopped vp from hearing the truth and vse all libertie of speach against the same such as we see the Bishoppes of Rome nowe many hundreth yeares haue summoned and kept For as in them they haue ratifyed opinions cleane false and vngodly so no man coulde without manifest daunger of his life speake against their decrees Howbeit Paule and Barnabas take occasion of Peters wordes to declare what myracles and woonders God wrought amongst the Gentyles for the confyrmation of their ministerye that hereby it might the more euidently appeare how God made no difference betwene the Iewes and the Gentyles seeing he would haue such myracles wrought amongst the Gentyles as vsed to be shewed among the Iewes Thus we see the ende ofall myracles is to confyrme the Apostles doctrine whereof we haue oftentimes spoken heretofore It shall be our duties with attent minde and fyrme fayth to embrace that way of saluation that Peter hath declared For so shall it come to passe that we also being purifyed and made cleane through grace shall attaine to the inheritance of heauen with Christ our Lorde to whome be prayse honor power and glory for euer Amen The Ciij Homelie AND when they helde their peace Iames aunswered saying Men and brethren harcken vnto me Simeon tolde howe God at the beginning did visite the Gentyles to receyue of them a people in his name And to this agree the wordes of the Prophete as it is written After this I will returne and will builde agayne the Tabernacle of Dauid which is fallen downe and that which is fallen in decaye of it will I builde againe and I will set it vp that the residue of men may seeke after the Lorde and also the Gentyles vppon whome my name is named sayeth the Lorde which doth all these thinges Knowne vnto God are all his workes from the beginninge of the worlde Wherefore my sentence is that we trouble not them which from among the Gentyles are turned vnto God but that we wryte vnto them that they abstaine themselues from fylthinesse of Images and from fornication and from strangled and from bloude For Moses of olde time hath in euery Citie them that preach him in the Synagoges when he is read euery Sabboth daye THe Euangelist Luke hath very diligently described the controuersie that came to passe in the primitiue Church about the matter of iustifycation In this description we haue seene what Peters iudgement was who hath taught vs that faith onely was sufficient to iustify the Gentiles and that they were not to be burthened with the yoke of the law And bicause many menne were mooued with the example of the fathers supposing they were iustified by the law he answereth this obiection shewing that they coulde be iustifyed none other waye than by the grace of God the author and mediator whereof is our Sauiour Iesus Christ. But bicause we haue intreated hereof in the Sermon that is gone before let vs now see what Iames the Apostle the sonne of Alpheus of whom Paule speaketh .2 Galat. sayth whose wordes consist of two members or partes For fyrst he subscribeth vnto Peter and then he declareth his counsell howe a peace and true concord might be made and conserued betweene the Iewes and Gentyles But before we come vnto Iames wordes we must marke howe he beganne not to speake afore he sawe other holde their peace For hereof a man may gather the order of the Apostles Counsayle howe they did all things with modestie and howe there was none of them that would prescribe another An example of the like we sawe also before For while diuers did egerly contende Peter helde his peace But when he saw time serued he arose vp both with modestie and grauitie and beganne to speake his iudgement and was hearde of others with like pacience as he not long before had hearde others After he had done Paule and Barnabas were hearde without interruption of any bodye who confyrmed Peters sentence by an argument taken of myracles And when these also had spoken their minde Iames steppeth forth and almost is the last manne that speaketh although he was accounted among the pillers of the Church This modestie was an euident signe of the holy ghost which gouerned their mindes that by ouer great heate of contention there shoulde rise no vncomelye tumulte or trouble and that men shoulde not stoppe their eares against the truth This order ought to be obserued in all publike actes and affayres so that no man shoulde be so ready to speake as to heare what other shall say For as that kynde of men is foolishe who for that they onely woulde seeme wyse thinke it meete for them onely to speake and suppose they haue great iniurie done vnto them if any man dissent neuer so little from them so are they also vnprofytable and pernicious But let we these things passe and hearken vnto Iames which in the beginning of his Oration yeeldeth vnto the iudgement of Peter saying Simeon tolde howe God at the beginning did visite the Gentyles to receyue of them a people in his name Iames acknowledgeth here Gods counsayle and purpose which by the calling of Cornelius did abundantly declare that the Gentyles had neede of none other preparation to be iustifyed and saued than of faith in Christ and therefore he plainly subscribeth vnto Peters opinion And least the Apostles only might seeme to be of this opinion he proueth the same by the vniforme consent of the Prophetes although he bring but one testimony out of them Neither was it needefull to bring any more forasmuch as all the Prophetes were inspyred with one and the selfe same spirite and agreed in the declaration of mannes saluation It is worthy to be diligently marked howe the Apostles of their meere authoritie obtrude and charge the Church with nothing but by scripture prooue all the things that they teach For they acknowledged themselues to be the seruantes of Christ and his Church and therfore they thought they ought to establishe nothing that was repugnant to the will of Christ and the holy Scripture Which modestie if they had obserued which woulde be taken and called their successors we should at this day haue lesse superstition in the Church and more godlynesse and syncere religion Concerning the oracle of the Prophet it is in the .ix. chapiter of Amoz He had before
euerywhere extant in hystories and Poetes wrytings the examples of fylthie lust the Poets seeking great commendation of wytte by descrybing such venerious actes and persons Therefore it was needefull to admonishe the Gentyles diligently of both these things Hereof ought to be gathered a generall and perpetuall precept howe it is the duetie of christian people to keepe themselues in all things cleane and vnspotted vnto god Neyther must they be partakers of straunge sacrifyces for as much as God requyreth the whole heart and minde of man. And that saying of Paule is well knowne you can not be partakers of the Lordes tables and of the table of deuilles Agayne as touching our conuersation of lyfe it behooueth vs also to consecrate the same vnto god For it is euident that our bodyes through the bloude of Christ are dedicated to be temples of the holye ghost Therefore God must be glorifyed in our bodyes Wherefore fylthie and abhominable is the error of them which say whoredome is lawfull and free for christian men whereas Paule would not once haue it named among christians and threateneth the horrible vengeaunce of God not onely vnto adulterers but also vnto whoremongers In the second sort are numbred strangled meates and bloude from which he would haue the Gentyles also absteyne For although thys precept be numbred among the ceremonies which are plainely abolished in Christ yet bicause there was an olde lawe concerning the same appointed by God vnto all the worlde after the floude and thys was a thing daylie vsed among men they of the weaker sorte among the Iewes coulde not but be greatly offended seing the Gentiles eate of all those things without any difference Therefore Iames thinketh it meete that the Gentyles in this behalfe should refraine their lybertie and for charities sake absteyne from those things which of themselues were lawfull and graunted by God yet by vsing them inconsiderately and vnwarily might be offence vnto others And that this was the Apostles meaning appeareth by the wordes of Paule I know and am fully certified by the Lorde Iesus that there is nothing common of it selfe but vnto him that iudgeth it to be common to him it is common But if thy brother be grieued with thy meate now walkest thou not charitably destroy not him with thy meate for whome Christ dyed Cause not your treasure or commoditie to be euill spoken of for the kingdome of God is not meate and drinke but righteousnesse and peace and ioye in the holye ghost c. He sayth also that he would neuer eate fleshe rather than offende any man. Therefore this place maketh not for them which thinke they may lawfully prescribe fasting dayes and such lyke by the authoritie of the Apostles commaunding to absteyne from strangled and bloude For theyr reason is not all one bicause they vrge mans traditions onely which are of no authoritie in religion and laye snares for mennes consciences which the Apostles thought by all meanes to be auoyded But hereto also appertayneth the reason that Iames bringeth Moses sayth he hath of olde time in euery Citie those that preach him in the Synagoges where hee is read euery Sabboth daye By the which wordes he meaneth nothing else but that as yet Moses was of such authoritie among the Iewes that it was impossible sodainely to pull them from his ordinances Therefore for the times sake and for charitie this was to be graunted them vntill mens consciences in the meane season being at libertie the olde ceremonies might honorably be layde aside and buried In the meane whyle we haue to consider that this was an auncient vsage in all ages among the people of God that the lawe and sacred scriptures were vsed to be reade on the holy dayes It becommeth vs therefore to keepe the same vse and diligently to defende our libertie and hauing a consideration of charitie and puritie of life beware of gyuing of offences So shall it come to passe that both we our selues shall be saued and shall also bring others vnto Iesus Christ to whome be praise honor power and glory for euer Amen The Ciiij Homelie THEN pleased it the Apostles and Elders with the whole congregations to sende chosen men of their owne companye to Antioche with Paule and Barnabas They sent Iudas whose surname was Barsabas and Sylas which were chiefe men among the brethren and gaue them letters in their handes after this maner The Apostles and Elders and brethren sende greeting vnto the brethren which are of the Gentyles at Antioche Syria and Cilicia for as much as we haue hearde that certaine which departed from vs haue troubled you with wordes and cumbred your mindes saying you must be circumcised and keepe the lawe to whome we gaue no such commaundement It seemed therefore vnto vs good when we were come togither with one accorde to sende chosen men vnto you with our beloued Barnabas and Paule men that haue ieoparded their liues for the name of our Lorde Iesus Christ we haue sent therefore Iudas and Silas which shall also tell you the same things by mouth for it seemed good to the holye ghost and to vs to charge you with no more than these necessarie thinges that is to saye that yee abstayne from thinges oâ—fered to ymages and from bloud and from strangled and from fornication from which if you keepe your selues you shall doe well So fare you well BIcause all power is gyuen vnto Iesus Christ from God his father he can therefore not onely defende and preserue his kingdome but also so moderate and gouerne all thinges that whatsoeuer Satan worketh against the same kingdome he maketh it serue for the setting forth of the same For after Satan could not by persecutions and open violence stop the course of the gospell he set vpon the Church by sowing dissention among them and raysed a grieuous contention about iustifycation which is the chiefe and principall article of christian religion to this ende and purpose that all the doctrine of the gospell might be enuyed and suspected But he preuayled so little that by this occasion the truth was the more knowne and the righteousnesse of fayth the more valiauntly defended agaynst the Phariseys as we haue hytherto seene in the sayings of Peter Paule and Barnabas and last of all by Iames saying Wherevnto chiefely belongeth that ioyfull and victorious ende of all the contention which Luke nowe describeth Fyrst rehearsing the consent and agreement of the whole Church and next a Copie of the Epistle sent from the Synode of all which we shall speake in order First he expresseth the vniforme consent of them all where he sayeth the Apostles and Elders and the whole Congregation decreed that Messengers should be sent with letters to Antioch where this great fyre was fyrst kindled in all their names This was very prudently decreed of them for that the present contention might hereby not onely be alayed but all occasion of strife in time to
and order of Peters sermon The doctrine of saluation belongeth to the Gentyles also Ephes. 2. The holye men are ignoraunt of some things God regardeth no mans person Deut. 1. Exod. 23. Psal. 82. The studies and exercises of them that please God. Iohn 14. The proposition Christ is god Iohn 1.3 and .5 Iohn 17. Christ incarnate Galat. 4. Christ is the authour of peace betwene God and man. Rom. 1. Rom. 5. Math. 3.17 Iohn 3. When and where Christ began to bee knowne Iohn 1.3 The Gospell beganne to be preached by Iohn Doctrine must be ioyned vnto the sacraments 1. Cor. 1. Iesus is annoynted of God. 1. Sam. 2. Daniel 9. Psal. 94. Math. 16. Luke 9. Psal. 44. Esay 61. Iohn 1.3 See Eusebius in his Ecclesiasticall hystorye lib. 1. cap. 1. Apoc. 1. Math. 28. Psal. 110 Ephes. 1. Ephe. 4. Heb. 9.10 Heb. 2.4 Esay 42. How Christ accomplyshed the office of a King priest Christ goeth about doing good Marc. 1. Luke 4. Math. 11. Esay 55. Christ healeth those that are oppressed of the Deuill 1. Iohn 3. Luke 11. See Eusebius in the lyfe of Constantine lib. 2. See also a lyke aunswere of the Deuill in the coniurers coÌ„spiring against Athanasius in Ruffinus .x. booke of the Eccles. history 33. ca The Apostles are witnesses of Christ. 1 The maner howe mankinde was redeemed i. Our sinnes are purged by the sacrifyce of Christ Iohn 6. Heb. 9.10 ij. Death is ouercome by the resurrectioÌ„ of Christ. 1. Cor. 15. Luke 24 Iohn 21. iii. Christ iudgeth both the quicke and the dead Iohn 5. 2. Cor. 5. 1. Cor. 15. 1. Thes. 4. Luke 21. Phil. 3. 1. Thes. 4. 2 How we be made partakers of christ and of saluation Remission of sinnes is in the name of Christ. Rom. 3. 2. Cor. 5. Iohn 14. Remission of sinnes is taken holde of by fayth Marc. 16. Math. 15. Math. 9. The Prophetes teach the iustification of fayth Gene. 15. Gene. 22. Iohn 8. Rom. 4. Esay 53. Ierem. 23. Math. 15. 1 Peters doctrine is confirmed by the sending of the holy ghost Gala. 3. The dignitie and efficacie of the gospel Rom. 1. 2. Cor. 3. Eusebius in the hystorie Ecclesiastical v. booke and vij chap. Looke â—raeneus his owne words in his second booke agaynst heresâ—es cap. 57. Rom. 8. The exercyses of the faythfull Hos. 14. Psa. 116. Psa. 69. 2 How the beholders were affected with the myracle of sending the holy ghost Euen in the faythfull sometime are errors to be founde 1. Cor. 11. Actes 1. 2. Tim. 4. Peter vnderstandeth the ende of the myracle The reason of baptisme Contemners of sacrameÌ„ts Anabaptists Marc. 10. Papistes Rom. 4. The order of saluation Ephes. 1. 3 Cornelius is an example of a kinde and thankful hearer Iohn 8. 1 Howe the Church iudgeth of Peters deede What it is to receyue the word of God. 1. Thes. 2. 1. Thes. 1. 1. Iohn 2. Peter is repreheâ—ded for his well doing No man can please all parties 1. Cor. 23. Prouer. 10. 1. Pet. 4. The apology or defence of Peter 1. Pet. 3. Galat. 1. Eusebius in the storye of the Church v. booke chap. 24.25 26. Distinct. 40. Cap. If the Pope c. i. The visâ—on of the sheete Ephes. 2. ij. The commaundement of God. iij. The appearing of the Aungell Psal. 107. 2. Cor. 5. Ierem. 44. iiij. The sending of the holy ghost How the brethren did accâ—pt Peters Apologie The godly yeelde vnto reason 2. Cor. 10. Rom. 1.16 We must reioyce in the saluation of other Rom. 9.10 How God giueth repentance 2. Cor. 5. Ezech. 18. 1. Reg. 21. Esay 1. Psal. 103. The spreading of Christes kingdom vnto the GeÌ„tyles The occasion of the spreading of the Church arose by reason of the persecution The Ministers be they neuer so godly doe sometime disagree 1. Cor. 11. Phaenicia Cyprus Antioch are illuminated with the Gospell 1. Cor. 1. Iesus Christ is the theme and argumeÌ„t of the Apostles doctrine The successe of the gospel 1 The good will of the Church at Ierusalem towarde the Church at Antioch 2 Of Barnabas Barnabas is a good man. Prou. 26. Barnabas reioyceth at other mennes profite Barnabas exhorteth to perseuerance Luke 9. 2. Tim. 4. Barnabas bringeth Paule to Antioch Iohn 5. Math. 9. 3 The successe of godly studye and zeale Manye are brought vnto the Lorde Luc. 8. Esay 55. Math. 16. Math. 23. Math. 28. The Disciples are callâ—d Christiâ—ns Esay 62. Apoc. 1. The vse of this name Christian. See Eusebius ecclesiasticall hystory first booke and first chap. 1 The dearth in the dayes of Claudius Amos. 3. Math. 6.10 1. Cor. 10. In the .ix. booke of the Ecclesiastical history viij ch 2 God prouideth for his Church by Prophetes Amos. 3. In his .vij. booke and .xij chap. of the warres of the Iewes The holye ghost is author of prophecie 3 What the Antiochians did before the dearth came Luc. 19. The Antiochianes prepare themselues to prouide for the poore 1. Cor. 9. The maneâ— of contributing to the poore 2. Cor. 9. Luc. 16. 2. Cor. 8. Marc. 12. 1 Persecution râ—geth in time of derth Gene. 12. Gene. 26. Gene. 37.39 Gene. 47. Math. 24. Luke 21. 1. Pet. 4. 1. Cor. 11. 2 Herodes Agrippa is author of thys persecuâ—ion A Tetrarchy is one part of a kingdome or prouince deuided in fower parts Psal. 2. c. 3 The causes of thys persecution i. Schisme 1. Reg. 13. 1. Mach. 1. ij. Desire to please the people Psal. 72. 4 What Herode did in persecuting the Church i. Iames is killed with the sworde Marc. 3. Math. 5. Rom. 5. Rom. 8. 2. Tim. 2. ij. Peter is apprehâ—nded Luc. 22. 5 What the congregation did during the persecution â—eb 13. Roma 12. 1. Cor. 12. 1 The time when Peter was deliuered Esay 37. Marc. 4. 2 How Peter was affected in his minde being in prison Psalm 2. Phil. 4. Iohn 14. 3 The maner of his deliuery i. The ministerye of an Aungell 1. Cor. 11. ij. A lyght shyneth Iohn 8.12 iij. The Angell awaketh him Iohn 11. iiij. The impediments of deliuery are castly taken awaye Daniel 6. 1. Cor. 18. 4 what Peter doth after he is deliuered Luke 9. Psal. 50. Psal. 107. 2. Tim. 4. Psal. 34. Math. 10. 1 Peter desireth to be ioâ—ned 〈…〉 gaâ—e 2 The exercises of the Primitiue Church Plinie the yonger in his Epistle to Tâ—â—iane the Emperour See what the 〈◊〉 repoâ—â—â—â— of these assembles in Tertullians Apology cap. Leuit. 23. Math. 18. Tertullian in his Apology cap. 39. Luke 18. See Tertullian in his Apology ca. â—9 Esay 9. Amos. 4. 3 Howe the faythful weâ—e affected at Peters coÌ„ming Heb. 2. The prayers of the godlye are not in vaine The apparitions of aungels Gen. 28.32 2. Reg. 6. Peter will haue Gods benefite to be declared Peter prouydeth for himselfe by flying Math. 10. 4 Howe Herode tooke the myracle of God. Math. 28. Psalm 7. Psal. 105. Zach. 2. Herode is offended with those