Trogyllion The day following we came to Miletum For Paule had determined to saile ouer by Ephesus bicause he would not spend the time in Asia for he hasted if it were possible to keepe at Ierusalem the feaste of Pentecoste AFter that the Apostle Paule had accomplished at Ephesus all things that appertained to the establishment of the same Church theâ— went hee on with the voyage that hee had before purposed to make in the which hee visited the Churches of Macedonia and Greece and confirmed them in the true faithe Wee haue seene there notable argumentes of the Apostles faythe and diligence when as Paule lette for no laboure or daunger eyther to gette Churches or to preserue those that were gotten At length hee came to Troas where fell oute certaine peculiare things in the describing whereof Luke is very diligent And first hee setteth out an ensample of Ecclesiasticall assemblie and next a myracle that God would haue wrought in that place bothe for the commendation and setting forthe of Paules Ministerie and for diuers causes else Hee describeth this Churche assemblie with all the circumstaunces thereof very diligently And beginning with the time he saythe they came togither on a Sabboth day which day as yet was muche celebrated bicause of the auncient custome Afterward when the Church began more and more to increase the next day following the Sabothe was appoynted for Goddes seruice and in remembraunce of Christes resurrection it was called the Lordes day By this place we learne that suche dayes as God hathe appoynted for seruice or religion ought not to bee neglected of Christian menne For they are not onely needefull bicause of outwarde woorshippe but also inwarde which cheefely consisteth in the studie of Goddes woorde and in the diligent meditation of his benefites the bodie and minde for the time beeing cleane separated from all prophane matters whiche thyng was the cause that GOD commaunded the breakers of the Sabothe to bee punished with deathe And the breaking of the Saboth is accoâ—â—ted of the Prophetes amongest the moste haynous sinnes and causes of the Captiuitie of Babylon so that it was not without a cause that Nehemias thought it is duetie to see that day kept so holy when the people retourned from their captiuitie Whereunto appertaineth also the example of Christ who as he oftentimes vppon the saboth day went into the Sinagoges so he diuers times disputed diligently of the right vsing of that day to deliuer it both from superstition â–ª and also from contempte Then he sheweth also the place where this companie or assemblie mette This was a loft or chambre in the priuate house of some one of the faithfull who appointed it for the Churche or Congregation bicause the Christians for good cause abhorred the Temples of the Idolaters and they had no publike place permitted them by reason the Romane Presidentes bare rule in euery place which either were no fauourers of Christian religion or else were open enimies thereof He sayth there were diuers candles lighted in the chamber to putte away the darkenesse of the nighte and for auoyding the suspition of dishonestie Therefore it is a peeuishe erroure of them which of a foolishe imitation make that a seruice of God which in times past serued for necessitie and thinke that God which is the light euerlasting is woorshipped with candles of tallowe or waxe and for the defense of their inuention vse both this place and the example of Moses lawe For heere is plainely expressed the night time when it is needefull for candles to bee lighted And for the same cause afterwarde the Christians vsed candles in their assemblies bicause they coulde not meete togyther but in the morning before day by reason of the lying awayte of their ennimies as appeareth by the Epistles of Plinius Secundus and may be gathered oute of the Churche wryters The which cause being taken awaye it is but foolishnesse to helpe the day lighte with artificiall lightes It is euident there was a farre other meaning of the Candlesticke in Leuiticus For as all the ceremonies of that Priesthoode were figures of things that Christ shoulde perfourme and were ordained only till the time of correction so the candlesticke also was a figure of Christ which is the true and eternall lighte of the worlde and which by the ministerie of the Gospell lighteneth his Churche for the which cause the Apostles and they which are theyr true and lawful successoures are called the light of the world In the meane season wee learne that it is necessary to haue certaine places for the outwarde woorshipping and for the Congregation to meete in suche as in the olde Testament the Temple and Sinagoges were and suche as after the Apostles times when the Churche began somewhat to be at rest the Oratories that were builded were In these places all things must serue for honestie and for religion and nothing must be suffered that declareth any superstition too much riotous cost or prophane contempt Thirdly he sheweth the cause of this meeting which was as he writeth to breake bread He meaneth the holy supper of the Lorde which in times past they called breaking of bread bicause the bread was broken therein according to Christes institution bothe for that wee shoulde confesse oure selfe sinners and guiltie of the death of Christ and also for that we should vnderstand that the merite of Christ was dealt among vs and pertained indifferently vnto all beleeuers It is very worthy to be obserued howe our forefathers in the time of the Apostles vsed to order and celebrate this Supper Firste of all Paule maketh a sermon as the things following declare bicause the supper was ended after Eutychus was raised Therfore when the sermon was ended they went to the supper and that in the open sight of the assemblie in a place and time appoynted for Gods seruice and after none other fashion than was appointed by christ For that they obserued the same manner and rites in all pointes both the woorde breaking of breade and the example of Paule declareth which reuoked the Corinthians so carefully to that forme of supper that Christ ordained Thus is it euident that Christ also vsed to teach before the supper and did ordaine nothing tending more to superstition than religion Therefore let the Papistes regarde with what argumentes or examples they defend their Masse wherin there is no word of God taught al things are don in a straÌ„ge tong the people haue nothing to muse or think on but wearish and peeuish gestures and stage playes to say nothing in the meane while of the impairing of Chrystes sacrifice of the derogation of his merit and how the faith religion of Christ is ouerthrowne euen vnto the foundations But so ought they to be seduced which had leauer folow the imagination of their own braine than the institution of Christ. Moreouer the manner that Paule vsed in his preaching pertaineth to the description of the assembly of
to be offended at the manaces of Tyrannes which now a dayes threaten destruction to the Gospell and to our Churches But let vs rather trust in God who is both able to saue his elect in this worlde and to make them coheyres with Christ in the world to come to whome be prayse honor power and glory for euer Amen The ninth chapiter vpon the Actes of the Apostles The .lxiij. Homelie AND Saule yet breathing out threatnings and slaughter agaynst the Disciples of the Lorde went vnto the highe Priest and desired of hym letters to carye to Damascus to the Sinagoges that if hee founde anye of this waye whether they were men or women he myght bring them bounde to Ierusalem And when he iourneyed it came to passe that as he was nygh to Damascus sodeinly there shyned round about him a lyght from heauen and he fell to the earth and hearde a voyce saying to him Saule Saule why persecutest thou me And he sayde what art thou Lorde And the Lorde sayde I am Iesus whome thou persecutest It is harde for thee to kicke agaynst the pricke THat saying of Christ is verye notable No man commeth vnto me except my father drawe him And it is not vnlyke vnto that other where he sayeth to his Disciples You haue not chosen me but I haue chosen you For bothe oâ— them teach vs that saluation and whatsoeuer belongeth therto commeth to vs through the meere grace of God and that nothinge is to bee ascrybed to our workes or merites Hereof there are many examples among which this one is notable which of late we sawe in the Aethiop vnto whome Philip a Preacher of true saluation by the meere benefite of God was sent when he thought not of it much lesse seeking after it Yet bicause it is reported that he was endued with certaine singuler gifts least any man myght thinke that he attayned to saluation through the merite of them the hystorie of Saule conuerted vnto Christ is of purpose sette after his conuersion whome Iesus Christ doth not only prouoke and draw agaynst his will vnto saluation but as it is sayd in the Parable of certaine guestes Luke 14. compelleth him to come in And surely Luke so reporteth all this historie that euery man may see nothing is here attributed to the merit of man but that saluation commeth vnto Saule by the benefite of Gods onlye grace Yea Paule himselfe plainly teacheth that this ensample is to bee referred chiefely to this ende where he sayth that he was therefore called and cutte of euen in the middle of hys tyrannicall enterprises agaynst the Church that Iesus Christ might shewe on him first all clemencie and mercye for an ensample vnto them that shoulde beleeue in him And in another place he confesseth he is vnworthy the name of an Apostle if we respect his merite or desert but that hee is by the grace of God whatsoeuer he is Howbeit whereas there be in this hystorie many things most worthy to be knowne and considered it shall be profitable for vs to examine all the poyntes and circumstances thereof And at this present Luke first propoundeth the description of Saule and then he beginneth the hystorie of hys conuersion Luke is very diligent in describing of Saule bicause by his description both Gods power goodnesse is the more euidently knowne First he declareth his disposition and nature where he sayth he breatheth out threatnings and slaughter His mynde therefore was inflamed and incensed agaynst the Church a signe and note whereof he had giuen before at the stoning of Steuen and when he did make hauocke of the Church at Ierusalem as hath bene declared heretofore Yet nowe seeing he preuayleth nothing but that the Church spreadeth euery day further and further he conceyueth such a furie and rage in his mynde that he can doe nothing nowe but breath out and dreame of cruell threates bloudy slaughters and destructions For as we sayde before such is the nature of tyrauntes and the enimies of the Church that after they haue once tasted the bloude of the godly the more they rage and lyke beastes haue cast from them all sense of humanitie and are not able to put awaye that rage of mynde that they haue conceyued vnlesse they be tamed by the mightie hande of god Examples of this crueltie is euerywhere so be seene in hystories The consideration of them serueth vs for this purpose to make vs vnderstande what to hope for of the tyraunts of these dayes whome we see nowe so vsed vnto bloude that they thirst after it more cruelly than any Tygres Whom surely vnlesse the Lord tame no mannes force or reason can mollifie or appease But bicause rage of mynde must be fenced with armour Saule prouydeth him of that also For it is sayde he went vnto the high Priest of whome he receyued letters to the Sinagoges of Damascus whereby full power was giuen him to bynde as many as he coulde fynde to be Christians Wherby we gather that matters of religion the same tyme were committed by the Romaine Presidentes to the high Priestes For they being blinded in Gentyle superstition as it is credible that they were soone wearied with the dayly controuersies about religion so they sought all meanes whereby to ridde themselues of such incombrances and to lay the enuie and hatred of the people vppon others neckes Thys occasion fell out as the Byshops woulde wyshe it whose aduaunâ—age and honor came in perill by preaching of the Gospell Saule therefore garded by their authoritie and taking to him complices and ministers of his mischiefe goeth to Damascus for that he vnderstoode the kingdome of Christ beganne to spring and flourishe marueylously in that place This thing teacheth vs that Byshops will alwayes bee the grieuousest enimies of true religion and Christian doctrine who by their studie and diligence ought most to set it forwarde For assoone as they begynne to conuert religion into lucre they can then abide the lyght of the truth no longer which reprooueth their naughtynesse That these Byshoppes were such is more euident by the hystorie of the Gospell than needeth any long demonstration What we may therefore hope for of the Prelates of our dayes he shall easily perceyue that well marketh their couetousnesse and ambicion In the meane season we haue to consider the prophane cowardlynesse and slouth of Princes and Magistrates who bicause they passe little of religion will get them no enuie or hatred for religion sake And yet least they shoulde seeme Godlesse and voyde of religion they commit such matters to Popes Byshops and Cardinals getting themselues by this pretence a great estimation of godlynesse and seeking an excuse agaynst them that might saye they were persecutors of the truth For they say such controuersies belong not vnto them and perswade themselues that they cannot doe more godlye than to commit all such matters vnto the heades of the Church In which iudgement they are marueylously confirmed
collation he applyeth to the matter present For it is euident this Prophete preached in the reigne of Manasses what time both ydolatrie and all kinde of vice reygned vnder that wicked and cruell king For it is reported that he brought Iurie into errour and the Citizens of Ierusalem so that they exceeded the Gentyles in naughtynesse whom God before that had destroyed Besides this he greatly contemned the worde of God and passing all measure hated the truth against the which he was so inflamed that he fylled the whole Citie with the bloude of Innocents And yet they puffed vp in the confydence of Gods couenant of their forefathers of the temple and ceremonies thought they might without checke thus doe and those that admonished them to doe otherwise or threatened them with the iudgement of God they wickedlye scoffed at Therfore Abacuc then prophecied the comming of the Chaldeyes which he sayde shoulde ouerthrowe the Citie and Temple and shoulde carye all the people awaye a thing which they thought was impossible to be done Herevnto Paule hauing a respect seemeth to say you knowe what befell vnto your forefathers when they despised the sayinges of the Prophetes They sawe the destruction both of the Citie and Temple neyther coulde that prowde name of the people of God and trust in their ceremonies deliuer them from the punishment at hande For although it woulde seeme incredible vnto you if a man woulde saye that God woulde destroy your nation yet I say there are greater and more horrible punishments prepared for you For the kingdome of God shall be taken from you and you shall be forsaken and that saluation that was promised to your forefathers shall be conueyed vnto the Gentyles This example of Paule teacheth vs that the worde of saluation must so be preached that the iudgement of God must also be layd before the eyes of those that despise it and be vnfaythfull Therfore they are not to be heard that saye such preaching is not fytte for the myldenesse of the Gospell and vnseemely for charitie For so Christ taught his Apostles when he sayde it shoulde be easier for those of Sodome and Gomorrha in the daye of iudgement than for those which refused to heare them Yea himselfe thundreth out that horrible wo vnto those vnthankefull Cities of Bethsaida Corozaim and Capernaum Doth he not also threaten Ierusalem with besieging with the sworde with famine and with destruction This the frowardnesse of mannes nature partlye requireth which sometime must bee brought vnder by threates and partly the dutie of a pastor or shepehearde whome it becommeth like a watchman to giue warning of the sworde hanging ouer the peoples heades that though they be incurable yet he may deliuer his owne soule that the bloude of them that perish be not required at his hands This place also teacheth vs that there is no sinne more grieuous than the contempt of Gods worde forasmuch as God vseth to punish no sinne more grieuously For whatsoeuer sinnes else a man committeth might after a sort be ascribed to mans infyrmitie by reason whereof sometime euen the best men that be doe fall But if a man ioyne vnto licentious life contempt of Gods worde that is a token of a deuilishe and incurable wickednesse Which was the cause that God alwayes most seuerely reuenged the same It is knowne what came to passe in the beginning vnto the world for despising Noah the preacher of righteousnesse The lyke felt Pharao Saule Achab Manasses and all the people of Israel being ledde into Assyria Yet were these things but a pastime and fleabyting to that that afterwarde came to the Iewes for reiecting of Christ whereof to discourse any further the time will not suffer vs In the meane season it is necessarye to tell you this one thing that in the Iewes is set out to vs and to all ages an example whereby we are taught that no man shall scape vnpunished that is so bolde as to contemne the doctrine of christ For he that spared not the naturall braunches will much lesse spare the impes and graffes set in that stocke if they be barren Which thing we see the Churches of Asia and Greece hath many dayes since prooued which being once founded by the Apostles are nowe deuided from Christ and beare the horrible yoke of Mahomets impietie And woulde to God we sawe not in these dayes the preambles of calamitie to come in a great many which to much disdainefully lothe the saluation of the Gospell Let vs therfore apply to our selues that which Paule sayth in this place and embracing the doctrine of the Gospell with constant fayth and thankfull mindes let vs giue our selues wholy to Iesus Christ our Sauiour and redeemer to whom be prayse honor power and glory for euer Amen The lxxxxiiij Homelie WHEN the Iewes were gone out of the congregation the Gentyles besought that they woulde preach the word to them the next Sabboth When the Congregation was broken vp manye of the Iewes and vertuous Proselytes followed Paule and Barnabas which spake to them and exhorted them to continue in the grace of god And the next Sabboth day came almost the whole Citie togither to heare the worde of god But when the Iewes sawe the people they were full of indignation and spake agaynst those thinges which were spoken of Paule speaking against it and rayling on it Then Paule and Barnabas waxed bolde and sayde It was meeâ—e that the woorde of God shoulde first haue bene preached vnto you But seeing you putte it from you and thinke your selues vnworthye of euerlasting lyfe loe wee turne to the Gentyles For so hath the Lorde commaunded vs I haue made thee a light of the Gentyles that thou be the saluation vnto the ende of the worlde THat saying of God vttered in this wise by the Prophete Esaye 55. concerning his worde is verye notable and comfortable Like as the rayne and snow commeth downe from heauen and returneth not thither againe but watreth the earth and maketh it fruitefull and greene So the worde also that commeth out of my mouth shall not turne agayne voyde vnto mee but shall accomplish my will and prosper in the thing whereto I sende it For although there be many that wickedly repell it yet hath God alwayes his chosen in whome it vseth to bring forth fruite An euident example whereof we haue at this present For after that Luke hath reported Paules sermon he sheweth also how he had diuers kinde of hearers whereof some we must imitate and other some for their wickednesse and boldenesse we must diligently eschue And in these diuers hearers we see the worde also to haue a diuers effect For to some it is the sauour of lyfe vnto life and to other some the sauour of death vnto death as Paule himselfe beareth witnesse in the last Epistle to the Corinthians cap. 2. Paule beginneth with those which hearde the Gospell preached without any fruite that is to say the
behooueth that Ministers shoulde be bolde to speake that they dissemble not eyther for fauor or feare But herof we haue spoken before where Paule was cōmaunded to speake and not to hold his peace And the things enioyned the Ministers of the word it is necessary al men that beare office should likewise performe as the scriptures euerywhere declare Yea let all men priuately apply these things to themselfe if they meane to be allowed of God in their vocation For where God requyreth vs to serue him with all our harts we that haue giuen our selues wholye vnto him must not choose but paynefully plainely and feruently occupie our selues in these affayres as meete is Now Luke describeth howe Apollos profyted in the knowledge of Christ and saluation while he goeth about to set forth his glory and to further the saluation of others For he sayth when Aquila and Priscilla had hearde him they tooke him vnto them and expounded the waye of God vnto him more perfitely And here aboue all thinges appeareth the truth of that promise of Christ To euery one that hath sayth he shall be giuen and he shall abounde They are sayde to haue which acknowledge the giftes giuen vnto them and which vse them diligently to the glory of God that when the Lorde requyreth an account of them he may receyue it with vsaunce and encrease This bicause Apollos did performe with all diligence and industrie as we sayde erewhyle therefore God fayleth not of his promise but streightway stirreth vp faythfull Ministers which enforme him more fully and perfytely in his will. This ought to serue for the instruction of all men that they may vnderstande howe all the graces of God are no waye more happily increased than by faithfull studie Thus they that vse their wisedome to the setting forth of Gods glory doe feele euery day how God encreaseth the same The like reason is to be made of learning honours riches and of all other things whereof we lacke not examples to prooue the same Agayne there is no greater cause why the giftes of God are quenched in vs than when we giue our selues rather to sloth and ydlenesse than to the setting forth of Gods glory Here for manye considerations both Aquila and Priscilla and Apollos are to be marked For vnder those fewe wordes the Euaungelist comprehendeth great godlynesse and vertues It is a great argument of godlinesse that they giue eare to Apollos while he teacheth wheras yet they had so great intelligence in the mysteries of Christ that they were able to teach both him and others This is the true marke of the children of God whose propertie Christ sayth is to heare his worde both willingly and often They are reprooued by this example which thinke they haue profyted so much in the knowledge of saluation that they haue neede of no farther instruction and therefore will neyther reade the Scriptures at home nor come at the Church to heare Sermons Thus whyle they thinke they haue profyted to much they openly declare they are yet ignorant what the chiefe cognizance of the children of God is For they bicause they knowe the kingdome of God consisteth not in bare knowledge but rather that God requyreth we shoulde order our life according to the rule of his worde they cannot be satisfyed with hearing bicause they feele that they want much euen in the chiefest poynt Moreouer this holy couple of maried folke declare a feruent desire to the glory of God in taking such an one to instruct as they sawe was able greatly to profyte the Church of christ Agayne it is an argument of true loue and cleare of all enuye that they priuately instruct him and enuie him not that glory that he had hytherto gotten by his faithfull traueyle but rather helpe him that both he may be the more perfytely instructed and the more people woonne by his meane If a manne woulde compare this with the doings in our dayes good Lorde howe few or rather no tokens of so Christian a minde shall we fynde in them which will seeme godlye and restorers of the light of the Gospell For assoone as they perceyue the authoritie of any man to increase by and by the gyddinesse of ambition maketh them to enuie him and they seeke all meanes possible if any occasion serue to bring him in enuye and contempt as though they coulde not prouide for their owne honour but with the infamye of others But howe shall they be beleeued that are so desirous of the honor of the worlde Surely this is the spirite of Cain who we reade rose against hys brother for no other cause but for that he perceyued his brother was better than he and more in fauor with God than he Nowe as in religion and in the ministery of the Church it behooueth to auoyde this mischiefe so in priuate doings it becommeth diligently to auoyde all occasions of enuye and hatred if we will be called the true children of god But as in Aquila and Priscilla these vertues appeare so in Apollo maye be perceyued a rare and singuler modestie and tractabilitie For he that excelled in eloquence and in all kinde of learning is contented to be taught of a man of handycraft and of a woman vnknowne to him before this time and straungers For true is that saying of Paule that the spirites of the Prophetes are subdued vnto the Prophetes Nowe compare with this Apollo the arrogaunce of them which cannot abyde to be admonished or rebuked of their Coministers whereof there is to great a number in these dayes But as in times past the insolencie of such did much hurt vnto the Church so this is the chiefe cause in these dayes that there is such contention euerywhere bicause there are in all places which take vpon them such rule in the Church that they esteeme their brethren and Coministers but as dogges or hogs Besides these is there yet an other argument whereby Appollos declareth his feruent desyre to set forth the kingdome of God. For after he perceyued he was sufficiently instructed in the knowledge of Christ he appointed to go into Achaia to Corinth bicause he perceyued that Church had much neede of his helpe For as valyant souldyours of their owne accord choose them such places as where they see is most labour and daunger so they which will traueyle in the warfare of the Church with their commendation and the profyte of the same Church must dyligently obserue where their help is most requisite and thyther haste themselues dyligently that by their negligence the kingdome of God suffer no detriment Here also is the fayth and dyligence of the brethren of Ephesus to be obserued which would not let the faythfull Minister of Christ and one that had deserued so well of their congregation to depart without a publike testimonie of his vertuous behauiour yea they so commend him vnto the Corinthians that they also desyre them to giue him the rowme
grace and fauor By this place are declared vnto vs the frutes that vse alwayes to followe the studie of the gospell For it bothe bringeth life vnto vs bicause the gospell is the power of saluation vnto all that beleeue in it and it recreateth the minde with sounde ioy while it teacheth vs that the Father is reconciled vnto vs through the Sonne Which ioye as it is full and perfite so no man is able to take it from vs. Furthermore the Euangelist returneth to the description of Paules voiage rehersing in order both the Cities and places which either they sailed by or else made abode in for any time The situation and standing of which places if any man desire to knowe he may peruse the tables and bookes of the Geographers From Troas vnto Asson Paule went on fote sending his companions afore by Barche For he ment either to visite the congregation as he went or to auoide the anoyance of sailing by Sea. Where yet his humanitie is to be praised that he would ease his felowes of trauaile and not abuse their industrie and good will. At length passing by Ephesus they come vnto Miletum or Malta wher he called the ministers of Asia vnto a Synode It is wrytten that he made great haste bicause he purposed to be at Ierusalē at Pentecost not after the vsage of the Iewes but bicause of the concursse of people which he thought should heare him preach to their great auaile and profite This place is very notable containing Paules trauailes and ieoperdies By the which we learne howe difficult a matter it is duely and truely to serue God who can abide none worse than idle and sluggish worshippers Thus we read Abraham Isaac Iacob Moses the Prophets and after them Christ were troubled and embrued with continuall laboures and perilles Therefore let vs also prepare our selues to labours and daungers that we be not troubled when they sodainly fall on vs This place teacheth vs also of what authoritie the gospell ought to be with vs which we know was set forth with such paines and trauaile and with the effusion of so much bloud For to this ende laboured all the Apostles and the Prophetes before them and the very sonne of God who testifieth that he came also to preach and set forth the gospell Therfore their slouthfulnesse is execrable which so easely let such a treasure be taken from them Their religion likewise is preposterous which alwayes hauing in their mouthes the Saintes and honouring of the Saintes doe in the meane season lothe the doctrine of the gospell for whose sake tyll the Saintes suffered suche paines abode so many daungers and at length shed their bloud Let vs therfore haue a true opinion of this treasure O brethren by the which only saluation is offered vs the aucthor wherof is Iesus Christ to whom be praise honoure power and glory for euer Amen The Cxxxiij Homelie And from Miletus he sent Messengers to Ephesus called the elders of the congregation which when they were come to him he saide vnto them ye know from the first day that I came into Asia after what manner I haue bene with you at all seasons seruing the Lorde with all humblenesse of minde and with many teares and temptations which came to passe vnto me by the laying await of the Iewes bicause I would kepe backe nothing that was profitable vnto you but to shew you and teach you openly thorow out euery house witnessing both to the Ievves and also to the Greekes that the repentance that is towarde God and that faith which is toward our Lord Iesus THe holy Ghost by the holy wryter Luke moste diligently reporteth the Actes of the Apostles of Iesus Christ partly for that all ministers might haue a presidēt to follow and partly that all men might vnderstande of what aucthoritie the gospell ought to be with vs which they haue set forth with such great paines and trauailes And heereunto is this presente Acte of Paule the Apostle to be referred Who although he made great haste to Ierusalem and ment to spend no time in Asia yet he intermitted none of the things which belonged to the vtilitie of the Churches of Asia For he calleth before him at Miletus the Elders or Ministers of Ephesus and the Cities adioyning and in a general Coūcel concludeth with them things of much waight and importance By which example as the faith and industrie of Paule appeareth so we are taught that the conuocation of ministers with the common consent of all parties is very necessary for the determination of Ecclesiasticall matters This maketh for the maintenance of discipline in the Church to kepe vnder the ambition of prelates to conserue an vnitie in true doctrine and to beat downe heresies which many times vse to creepe in if ministers doe not faithfully sette to their helpes Heere therfore the error of those that would mingle the workes of the lawe with the faith in Christ was abolished by a general conuocation and the truthe defended by aucthoritie of the same Heereunto that moste godly and prudent Prince Constantine the great had a respecte when he vsed to cal the Synodes of Bishops togither against the which Licunus the publike ennimie of Christian religion did greatly resiste who by publike Proclamation as Eusebius wryteth forbade the pastoures of the churches to meete or assemble togither For the craftie subtile Foxe perceiued that by consent and vnitie of the Ministers the Churche and the confession of a true faith were cheefely established and that this consent was cheefely maintained by aucthoritie of Counsels And Antichrist as craftily hath pulled vnto him selfe all aucthoritie of Counsels to the end that he would not haue his tyrannie kepte vnder by Counsels lawfully assembled Also in the Ministers of Asia is declared a singuler example of modestie who although they were more in number yet refused not the appointment of Paule being but one who had preached Christ first in those quarters and whome by many arguments they had proued was a chosen instrument of christ For although the dignitie of all Ministers in the Church is alike and none ought to chalēge power or aucthoritie ouer other yet an order is necessary in the Churche which can neuer be kept and maintained except Ministers will obserue modestie and humilitie among themselues And Paule did not therefore call these Pastors of Asia before him bicause he chalenged any priuate aucthoritie or iurisdiction ouer them but bicause it was for the behoofe auaile of the whole church that they should haue warning of matters of importance wherein he thought not to be behinde for his parte bicause as he confesseth other wheres he knewe him selfe to be a debter bothe to the Iewes and to the Gentiles Furthermore let vs see Paules oration containing in it the causes of the calling of this Synode For it hath in it a vehement and pithie exhortation that for as muche as they
should see him no more they would followe his example and diligently kepe the doctrine he had taught them that they would carefully watche for the sauegarde of the Churche and stoutly resist those heretickes whereof a numbre very noysome and hurtfull would follow He exhorteth them the rather by his example and vrgeth them the more earnestly bicause that as he was in his owne conscience not culpable so he communed with them to whome his credite and diligence was well knowne And in the beginning he comprehendeth brefely bothe the example of his owne life and the summe of his doctrine Concerning his liuing he sayth thus Yee knowe from the first day I came into Asia after what manner I haue beene with you at all seasons seruing the Lorde with all humblenesse of minde and with many teares and temptations which happened to mee by the laying await of the Iewes As he calleth them to witnesses so he alleageth all the time of his conuersation among them least any mighte thinke hee had counterfaited godlinesse for a small seasone as a great many vse to doe who when they haue craftily crope and gotte within men through their pretence of vertuousnesse at lengthe moste shamefully bewray their cloked naughtinesse For the wicked can not long counterfet godlinesse But bicause Paule had wholely addicted himselfe vnto Christ and to his religion therefore he alwayes obserued one tenor of conuersation and one like studie and trauaile in the Ministerie Of this studie and trauaile is it to be vnderstanded where it is sayde he serued the Lorde wherein he maketh mention of three things specially humblenesse of minde teares which the earnest desyre of all mennes saluation caused him to shed and greeuous temptations which yet could neuer plucke him from doing his office and duetie By these lette the Ministers of Churches learne what manner of men they ought to be in the Ministerie of the Churche And firste lette them laboure for Humilitie that they ascribe not to them selues impudently any Diuinitie or Godheade which is the propertie of Antichriste or contempne any persone in comparison of themselues and so arrogantly seeke rule and Lordshippe ouer their fellowe Ministers which thing Peter warneth them of in his first Epistle and fifthe Chapter For it becommeth them that will bee Christes Ministers to followe Christes ensample who as hee derogateth nothing from the glory of his Father so hee neuer disdained any persone in so muche that hee liued very familiarely with Publicanes and sinners and did witsafe to washe hys Disciples feete so leauing it to them as an Example of Humilitie teaching them that they shoulde refuse no kinde of duetifulnesse one towardes an other Unto Humilitie must bee ioyned a desire to profite all menne whiche Ministers muste seeke with all diligence yea euen with teares For hereof we haue an ensample in Christe who as Mathewe wryteth in the ninthe Chapter was moued euen from the bottome of the heart when he sawe the Iewes go astray like sheepe lacking a Shephearde And in an other place we read he wepte when hee behelde Ierusalem that vnkinde and bloudy Citie knowing that for their greeuous wickednesse and irrepentant mindes they should shortly come to destruction The like affection of Charitie we see in Moses who chose rather to bee wyped oute of the Booke of life than to see the destruction of his Countrymen Samuel the Prophete had the like in him also who hearing that God hadde forsaken Saule tooke suche a care of heart therefore that he ceased not mourning till God reprehended him for it 1. Sam. 15. and â–ª 16. And that Paule proudely bragged not of this affection bothe his faithfull and continuall diligence to sette foorthe the publike saluation proueth and also this that for the Iewes sake which were hys mortall ennemyes hee wished to be accursed And surely as many as well vnderstande the reason of their Ministerie cannot wante thys affection for where they heare that menne are borne againe by their Ministerie they take them for theyr Children whome they bryng vnto GOD and they vse to embrace them with a Fatherly affection which if any man wante doubtlesse hee aboundantly declareth that hee vnderstandeth not the dignitie of hys Ministerie But there muste bee also ioyned heereunto a thirde thing that they fall not in the time of temptation or being ouercomen with feare forsake not their Churches when persecution ariseth For Christ saithe that this is the propretie of hirelings Yea lette them thincke that their Faithe and constancie is then cheefely required when they see bothe them selues and their sheepe most of all tempted And if a manne woulde compare those that nowe a dayes will bee called Successoures of the Apostles wyth this Example of Paule it shall easely appeare howe little or nothyng of Paules heart and minde is in them bicause in pride they exceede all barbarous Princes they fill the world full of warres they haue no pitie of the sheepe that goe astray but are only careful how to prouide for them and theirs with the common losse and detriment of other men But lette vs retourne vnto Paule who rendering an accompte of hys Doctrine setteth out a perfecte patterne of the same not onely to the Ephesians and those of Asia but to all Ministers for all tymes and all places And fyrste he sayth he didde all things among them of good purpose and intente I kepte backe nothyng that was profitable vnto you but shewed you it c. The sense is that hee kepte from them nothyng that was necessarie for them to knowe The same is required of all Ministers to teache the doctrine of saluation perfectly and to keepe backe nothyng for the worldes pleasure Yea the more the worlde rageth the more muste the trumpe of the worde sounde that they suffer not the truthe to bee oppressed and ouercome with the fury of the worlde Heere is reproued the errour of them whych thinke it good to yeelde somewhat to the enimyes of truthe that they bee not the more incensed by playnenesse of teaching as thoughe they became not the fiercer throughe the slothe of Ministers whyle they thynke men feare them and the Ministers distruste their grounde and quarell It is heere chiefly to bee noted that the Apostles teache all thinges fully and perfectly that concerne the saluation of man so that there needeth no additions or patches to supply or make vp their doctrine For it is euident that Chryst concealeth nothing from them prouing by this argument that he tooke them for his friendes bycause he reuealed all thinges vnto them that he receyued of his father He promised them his spirite to prompt them and put them in remembraunce of all things which we haue seene before they receyued Therefore the doctrine of the Apostles is full and perfecte whereby they taughte Iesus Chryste onely vnto the Churche as their Epistles and Sermons aboundantly declare Therefore they do great iniurie
all those things the knowledge and vse wherof was necessary in the ministration of their office at length he commeth to the hystory of the glorious ascention of Christ. But first he declareth the last talke that Christ had with his Disciples wherein he comforteth them and reasoneth with them more fullye and at large touching their office which they hytherto seemed not very well to vnderstand And the Disciples gaue the occasion to Christ to discourse hereof while they vtter their grosse ignorance of Christes kingdome with a very foolish and an absurde question And bicause this place contayneth much knowledge of things very necessary no man ought to be weary of the studye or tyme that is to be spent in the consideration of euery part therof First we will see the Disciples question and then how Christ aunswered the same The question they propounde in fewe wordes but such as argue great ignoraunce and rudenesse Lorde saye they wilt thou at this time restore agayne the kingdome to Israel They aske of an earthly and carnall kingdome such as the common people amongst the Iewes misvnderstanding the Prophetes sayings thought woulde nowe come forth For the Lorde had sayde to Dauid When thy dayes be fulfilled thou shalt sleepe with thy fathers and I will set vp thy seede after thee which shall proceede out of thy body and will stablishe his kingdome And thine house and thy kingdome shall endure without ende after thee and thy seate shall bee stablished for euer Agayne I haue sworne once by my holynesse that I will not fayle Dauid His seede shall endure for euer and his seate is lyke as the Sunne before me He shall stande fast for euermore as the Moone and as the faithfull witnesse in heauen And againe Beholde the time commeth sayth the Lorde that I will rayse vp the righteous braunch of Dauid which king shall beare rule and shall prosper with wisedome and shall set vp equitie and righteousnesse againe in the earth In this tyme shall Iuda be saued and Israel shall dwell without feare c. I omit diuers other things to this purpose which are euery where to be seene in the Prophetes and in the Psalmes Nowe bicause the Disciples vnderstoode these things according to the letter they beleeued that some earthly king shoulde ryse of Dauids posteritie which should deliuer the people of Iurie from the tyranny of the Romanes and restore to them their auncient libertie and should set vp a kingdome flourishing in victory and triumph such as was in Dauid and Salomons dayes With which errour the Iewes being blinded yet till this daye despyse Iesus Christ the true sonne of Dauid and looke vainelye for such a Messias as we haue already declared vnto you The same errour bicause it had infected the mindes of the Disciples also maketh them to propounde so pieuish a question both out of time and place giuing vs a notable lesson what happeneth to such as beeing negligentlye occupied in scriptures sticke in the very barke and endeuour not earnestly to come to the pith and kirnell But let vs examine all the circumstaunces that you maye see almost as many errors in this question as there be wordes First it is a notable error that they enquire of an earthly kingdome where as Christ so often had admonished them of bearing the crosse They hearde him saye If anye man will follow me let him denye himselfe and take vp his crosse and follow me Beholde I sende you forth as sheepe among Woolues For they shall deliuer you vp to the counsayles and shall scourge you in their synagoges And you shall bee brought to the heade rulers and kings for my sake in witnesse to them and to the Gentyles If they haue persecuted mee they will also persecute you They shall excommunicate you Yea the tyme shall come that whosoeuer kylleth you will thinke that he doth God seruice Againe Possesse yee your soules by pacience These I saye and many such like they had hearde of Christ yet forgetting them all they dreamed of a worldlye kingdome in which they hoped likewyse they shoulde be Lordes This thing prooueth that they were both ambicious and had a cowardly feare where through they abhorred aduersitie and present affliction and desired to beare rule in the kingdome before they lyke good souldiers had fought for the kingdome Further they are in this to be reprehended that enquiring after the kingdome of Christ they make mention of Israel onely nothing carefull for the health of other nations But the olde Testament teacheth vs that Christ the sauiour shal not beare rule in Israel only but also in all the world For to him it is sayd I haue set my king vpon my holye hill of Syon Aske of me and I shall giue thee the heathen for thine enheritance the vttermost partes of the earth for thy possession Of him are also to be vnderstanded the things read in the Psalme 72. His dominion shall bee from the one sea to the other and from the floud vnto the worlds ende They that dwell in the wildernesse shall kneele before him his enimies shall lycke the dust The kinges of Tharsis and of the Isles shall giue presents the kings of Araby and Saba shall bring gifts All Kings shall fall downe before him all nations shall doe him seruice c. Is not then the blindenesse of the Disciples notable that enquire only but of the kingdome of Israel For thus they derogate much from Christ whose kingdome they driue into such straightes and are very iniurious to other nations whose saluation they ought to haue helde full deare To this if we adde the beginning of all this euill and see what mooued them to aske this question we shall yet perceyue in them a very great fault which Christ not long after findeth in them that is to saye curiositie which no man without great offence to Godwarde can follow neyther can any man satisfie it without great hazarde of his soule health For they enquire not onely of the restoring of the kingdome but they would also know the very time when the kingdome which they doubted not but would come should be restored But how many other things were there the ensearching whereof had bene for them both more profitable and necessary Why rather aske they no questions touching their office and forasmuch as they thinke Christ should raigne on the earth lyke a Prince why aske they not howe they shoulde behaue themselues in their charge in the kingdome Why doe they not cheerefully offer their industrye care studye labour and traueyle to the setting forth of his kingdome But this is the propertie of curiositie that being very carefull about the things which belong not vnto vs we easily neglect the things wherin consisteth the chiefe weight of our duty We are thus diligent and prolixe in finding out the errour of the Apostles not for that we delight with contempt to depraue or defame
or religion in the lyke case For he separateth them farre from things chaunceing by casualtie and putteth them vnder the gouernance of Gods prouidence saying The lottes are cast into the lap but the ordering thereof standeth all in the Lorde But Ioseph is pretermitted or put backe and Matthie appoynted to succeede Iudas in the roume of an Apostle But as farre as maye be gathered by this place Ioseph to mans iudgement seemed the meeter and better man who beside the surname of Barsabas which signifieth the sonne of an othe that is to saye one most faythfull and true of his worde was also called Iustus And as touching Matthias there is nothing mentioned in the Scripture beside his bare name Yet he in the iudgement of God is preferred before the other This thing serueth both for our instruction and consolation For it teacheth vs not to be prowde of the iudgement of men and of the great estimation they haue vs in For as men maye be deceyued in their iudgements so they oftentimes chaunge their iudgements as they see mens fortune vseth to chaunge And there are examples in all Nations which teach vs that they haue bene throwne into extreeme ignominie which not long before that many headded beast the people extolled aboue the starres Let vs therefore seeke to stande vpright in Gods iudgement who as he cannot be deceyued so whome he once fauoureth hee neuer casteth of if that they continue in their dutie Againe this example comforteth vs when we see our selues charged with the vniust preiudices of men or rather altogither reiected For then we must not thinke that therfore God also contemneth vs forasmuch as he dependeth not vpon mans authoritie but many times chooseth the despisedst among men to the weyghtiest and greatest affayres to th ende that all glory may be giuen to him and that no flesh should eralt it selfe in his sight See 1. Cor. 1. Moreouer we must not pretermit to consider in this place how neither Ioseph nor yet those that fauoured him murmured or grutched when they hearde Matthie admitted by the Lorde Neyther is it lyke that Ioseph was discouraged therefore forasmuch as he knewe there were diuers other states and callings wherein he might declare his obedience and seruice vnto god Let vs folowe the example of so great modestie and being content with our estate let vs not couet to climbe any higher least we rashlye accuse the iudgement of God and whyle we thinke our selues worthye of greater honor be founde vnworthye of that place that God hath set vs in There be many implements in a well stored house and also great diuersitie among the same The chiefe roume the Apostles are worthy of which they obtayned through the meere fauour of god They continued in the same roume and place with constant faith contemnyng themselues lyuyng innocently and charitably whose steps whosoeuer will followe they shall liue an immortall and blessed life with them in Christ Iesus our sauiour to whom be blessing honour power and glory for euer Amen The seconde chapiter vpon the Actes of the Apostles The tenth Homelie WHEN the fyftie dayes were come to an ende they were all with one accorde togither in one place And sodeinly there came a sounde from heauen as it had bene the comming of a mighty winde and it filled all the house where they sate And there appeared vnto them clouen tongues lyke as they had bene of fire And it sate vpon eche one of them And they were al filled with the holy Ghost AMongst the promises wherewith our Sauiour Iesus Christ vseth oftentimes to comfort his Apostles there is none more often repeated than that promise touching the sending of the holy ghost For where he sayth they should be faine to pleade their causes before Princes and Rulers he putteth all feare out of theyr myndes in that he sayth they should haue the holy ghost to counsell them who should furnishe them with Argumentes and all kinde of vtteraunce And when he was neere vnto his death he iterateth the same promise of his spirite three or foure times which he sayth should be vnto them a Comforter a Counceller and a guide in all they should go about Finally when he was risen from death he both admonisheth them againe of his promise and commaundeth them to wayte for the same holye Ghost at Hierusalem And this so diligent a repetition of his promise must not bee thought superfluous For it serued both for the instruction of the Apostles least eyther they should runne vnprepared to the function of so high an office or else through feare of daunger should be dismayde or discouraged And it is very profitable for vs in these dayes for we may gather hereof that the Apostles doctrine is inspired from God and may not without manifest impietie be dispised But least any obscuritie or ambiguitie of so great a matter might remaine it behooued that the spirite so often promised should not come into the mindes of the Apostles by any secrete maner of inspiration but visiblie and not without publike miracle Which thing Luke sheweth both was done and howe it was done in this place he declareth diligentlye and wyth great perspicuitie It is an Hystorie verie worthie whose circumstances euerie one should be throughly considered Before we enter into the Euangelistes wordes something must be sayde touching the holy ghost that we may well vnderstand what the Apostles receyued First we must not imagine that before this tyme eyther there was no holy ghost or that the Apostles were wholy destitute of him For that he is from euerlasting of the same substaunce that God is it is plaine by manye testimonies of the olde Testament Dauid verily confesseth that all the hostes of heauen were made by the breath of the Lordes mouth And Peter teacheth vs that the Prophetes in tymes past were inspired with the spirite of Christ by reuelation of which spirit they prophecied long before both the afflictions that Christ should suffer and also the glorie that he should haue Also the Archangell Gabriel promiseth that Marie the Uirgin should conceyue and bring foorth through the operation of the holye ghost As touching the Apostles there is no man will affirme that is in his wittes that they vtterlye lacked the spirite of God vntill this day of Pentecost For although their weaknesse and imperfection was great yet they both knewe Iesus Christ and plainly confessed that he was the promised Sauiour of mankinde which thing as Christ testifieth they coulde not doe without the reuelation of the holye ghost Neyther must we expounde thys Hystorie of the substaunce of the holy spirite as though the thirde person in Trinitie as auncient writers call it had come downe and bene inclosed in the mindes of the Apostles For this person can be contayned in no one place but which is a sure and certain note of Godheade entereth through all things and filleth all places both in heauen and in earth
maynteyning of religion to haue Schooles duely and truely appoynted who for the preseruation and continuaunce of them thought good to prouide for them both by their counsayle and aucthoritie as appeareth easely by the foundations of most auncient Colledges Which after they had degenerated that they were become the dennes of ydle men giuen to the throte and belly or of pieuishe supersticiouse then sprong therof the horrible ruine and decaye of the Church Which Iulian the Apostata a subtyll and craftie man well forespyed who for this cause commaunded that the Christians should be kept from learning that through ignoraunce and lacke of knowledge the subtyltie and mockerie of Philosophie might take place Therefore if Christian Princes wyll not be taken for folowers and fellowes of Iulian let them knowe that the prouidyng and caryng for Schooles belongeth to them principally But let vs returne to the Apostles who we sayde erewhyle were instructed with the gift of tongues by the holy ghost For although this seemeth to haue come to passe in the Apostles onely Yet is it further to be extended For this is alway the effect of the holy ghost to chaunge and instruct the tongues of the beleeuyng For bicause the naturall man perceyueth not the thinges belongyng to the spirite of God therefore he can not reason of them as meete is And as often as he goeth about to dispute of diuine matters so often he bewrayeth his follie and infancie which thing chaunced to the gentile Philosophers as Paule saith Besides that man is delighted in vanitie and reioyceth in filthy talke and oftentymes giueth the bridle of his tongue to blasphemie as euery daye may be seene in the dayly communication of the children of this worlde Ouer and besides these mischiefes he cannot speake no not when he would be taken for most religious For when he goeth about by prayer to craue the helpe of God his mynde is pulled away either by vayne thoughtes or else he is troubled with the conscience of his sinnes that he can not pray with sure affiaunce of mynde and the prayer that is without faith can not auayle But the spirite of Christ remedieth all these faults For where he regenerateth the mindes of men and powreth into them the true knowledge of the mysteries of saluation he maketh vs able to reason of the nature of God of his wyll and of his iudgementes And the tongues which were vsed to blasphemie backbyting raylyng periurie filthie talke and all kinde of vncleannesse he loseth them to prayse God to giue him thankes and maketh them speake those thinges that set foorth the glorie of God and serue to the edifying of other to abstayne from those thinges that corrupt good maners Againe bicause he is the spirite of adoption and beareth witnesse that we certaynly be the sonnes of god He is the aucthour that wee dare call vppon GOD the father and distruste his good wyll and fauour no longer And Paul expresseth this effect of the spirite saying You haue not receyued the spirite of bondage to feare any more but you haue receyued the spirite of adoption whereby we crye Abba Father And againe Bicause you are sonnes God hath sent the spirite of his sonne into our heartes crying Abba Father Whereunto the large promises of Christ are to be referred that promise them that pray to his father in his name to be hearde This spirite lykewise withstandeth the cogitations of the fleshe and enflameth the minds as they are praying with the desire of saluation glory of god Besides that the spirite of Christ worketh here a newe myracle For as hee deuided the tongues of the Apostles that they might be able to speake the languages of all nations so hee giueth to the faithfull of all nations one and the same tongue whereby in all partes of the worlde they inuocate one and the same father with one and the same sounde and with one and the same faith And so those tongues be knit againe in one which the insolent and bolde presumption of man had deuided in sunder And this seemeth to me to be that tongue of Chanaan which the Prophete sayde the Cities of Egypt and all nations should speake And if the holy ghost chaunge the tongues of men so that he maketh them to speake the thinges that are holy and godly and which edifie many and make them with sure confidence to aske helpe of God then it easely appeareth with what spirite they are led with vtter blasphemies and cursinges with open mouth which breath out the poyson of slaunder and cursed speaking which offende the mindes of many with their impure and filthy talke hauing no regarde neither of age nor sexe and which in prayer are either altogither colde or else inuocate creatures and are not afrayde to ascribe to them the glory due to God alone or else are voyde of that sure trust and affyaunce which they shoulde call vpon God with For these are not the effectes of that holy spirite but of that maligne and vncleane spirite And Christ saith The mouth speaketh of the aboundaunce of the hart Therefore the hartes of suche are vndoubtedly possessed of the vncleane spirite of Sathan Christ therefore doth not without a cause confesse that we shall either be iustified or condemned by our sayinges And Dauid among the preceptes of lyfe numbreth this very grauely as the cheefe Kepe thy tongue from euyll and thy lippes that they speake no guile Adde hereunto that Paul the Apostle commaundeth all scurrilitie of tongue and filthy communication to be farre from the mouthes of Christians and numbreth filthynesse of speache in that roule for the which the wrath of God commeth vpon the chidren of disobedience Let Christian men therefore haue this prayer of Dauid often in their mouth Set a watche O Lorde before my mouth and keepe the doore of my lippes Let vs consider the other effect of the holy ghost in the Apostles which we may gather of the whole context of the storie The same is a bolde confession of Iesus Christ deuoyde of all feare For they begyn openly euery where to preach him to euery one that they meete with diuers languages they set forth the great workes of God as they that hearde them beare witnesse For they call the preaching of Christ or the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the great and wonderous workes of God bicause that in Christe the whole maiestie of God is most euidentlye of all other thinges seene And although there are many workes of God whereby he sheweth vs his nature and power yet amongst them all this worke that Christe did is the chiefest For in him the rigour of Gods iustice was seene who woulde not haue his owne sonne spared to th ende our sinnes shoulde be purged with due punishment This also declareth the vnspeakeable fauour and mercie of God wherewith he so tenderly loued vs that he had rather
in vaine will he be mooued with other argumentes Here we haue to consider the state of the later daye which Peter expresseth in two wordes First he calleth it a daye of refreshing by a figure called Synecdoche This perteineth only to the godly which then shall feele refreshing and be deliuered from all griefe and sorrowe Then shall God wype away all teares from their eyes And there shall be no more death neyther sorrow neyther crying c. Then also shall they be enriched with those goodes which neyther eye hath seene nor eare hearde nor can be comprehended by any reason of man. Then as many as liued in the worlde and suffered all kinde of griefes in the flesh paciently shall as Iobe sayth see God in their flesh For the which cause Christ biddeth vs lift vp our heades when we see the signes going before the later daye for then our redemption draweth neare For the sight of Christ our Iudge can not be terrible to the godlye forasmuch as they vnderstand that he is their Sauiour and aduocate And this is that great benefit that we haue by faith and none otherwaies For faith only maketh vs bolde and sure of saluation at the comming of christ Then shall they finde no helpe in riches in honors nor friendship of the world which while they liued on earth despised this fayth in christ Therfore it behooueth vs to be armed with this hope against all the temptations of this worlde when we be in aduersitie and so shall we neuer be remooued from the waye of saluation Then he calleth it a day of restitution for then shall there be a restitution of al things a perfite and immutable state of creatures Which many looke for in vaine as long as they liue in this world For this world is full of confusion and breedeth new troubles euery day wherwith the kingdome of Christ sometime hath bene so assaulted that it might seeme vtterly to haue quayled But in the later day this kingdome shall be so set vp as the Prophetes haue prophecied For when all the power of our aduersaries shall be brought vnder Christes feete there shall be nothing more to trouble the faithfull and then shall be that ioyfull and peaceable state of all thinges that the Prophetes many times make mention of At that daye shall the bodies be restored againe howsoeuer they haue perished For the sea shall giue vp hir deade and so shall death and hell There shall be restored a ioyfull and blessed condicion of the worlde And this engine and frame of the world that now groneth vnder the burthen of corruption shal be deliuered and made such as it was before it was accursed for the sinne of man For there shall bee newe heauens and a newe earth wherein righteousnesse shall dwell Euery man shall receyue in his bodye according as he hath done whether it be well or euill Yea and Christ himselfe when he hath put downe all rule and all things be subdued vnto him shall be subiect vnto him that put all things vnder him and shal deliuer vp the kingdome to God the father that God may be all in all To conclude then shal be such a restitution of all things as we can now neyther vtter by woordes nor comprehende by reason for nowe our knowledge is vnperfite and our propheciyng vnperfite but when that which is perfite is come then that which is vnperfite shall be done awaye Nowe we see in a glasse euen in a darcke speaking but then shall wee see face to face In the meane while the consideration hereof serueth to our instruction that we being borne vp with the hope ofthis restitution may paciently suffer whatsoeuer aduersitie and miserie and so order our conuersation oflife by fayth in Christ that that great daye of the Lord may bring vnto vs also comfort and refreshing among other that be godly And so many it seemeth a marueyle that the Lord deferreth his comming so long And perhaps the Iewes might mooue some question hereof For where we measure God after the propertie of our flesh we cannot choose but marueyle at Gods tariaunce and deferring of iudgement But Peter aunswereth such questions where he sayth that Christ must remaine in the heauens or reigne in heauen vntill all things be restored and fulfilled that the Prophetes haue prophecied He hath on the earth fulfilled the affaires of our redemption But there remained as yet certaine things to be done long before decreed by God and foreshewed For it behooued the Gospell shoulde be preached in all the world and that the Gentiles should be brought into the fellowship of the Church as all the Prophetes by one consent testifie There remayned the mysterie of Antichrist through whose tyrannie it was needefull the Church shoulde be tried and the number of Christes martyrs fulfilled Christ therefore hath giuen a place to these things by his going into heauen hauing receyued all power in heauen and in earth Let no man therefore thinke he is vnmindefull eyther of vs or of his dutie bicause he deferreth his comming and daye of iudgement For he knoweth what he hath to doe in all thinges Let it comfort vs that we knowe he reigneth in heauen There let vs seeke him with mindes lift vp by faith without any care ofhis corporall presence in earth vntill that great daye come when like a lightning he shall appeare vnto vs sodenly Woulde to God they would diligently examine Peters wordes which now a dayes bicause they woulde ratifie a bodily presence of Christ in the earth saye that his humaine nature by reason of the coniunction it hath with the godly is so extended and so pierceth through all places that it cannot be circumscribed or conteyned neyther within time nor place Let them therfore looke what aunswere to make to Peter who appointeth to him both a time and a place Yea he affirmeth it is so appoynted of God that he should be taken into heauen and shoulde sit there vntill that last day came when he shall returne to be a iudge and to bestowe fully vpon the godlye the restitution long agone promised I knowe they iumble heauen and earth togither and by this worde heauen vnderstande the heauenlye glorye and conuersation that he is in here on earth But as this glose cannot be prooued by scripture so was it vtterly vnknowne to the learned antiquitie and therefore it needeth no great confutation Therefore leauing their quiddities let vs learne of this thirde part of the sermon that in our sinnes we despaire not of Gods grace but through repentance and true faith let vs returne vnto God and so let vs prepare our selues that that daye on vs also may shine happie and ioyfull when Iesus Christ shall come to deliuer those that be his and to condemne the wicked to whome be praise honour power and glory for euer Amen The .xxiiij. Homelie Moyses truly sayde vnto the fathers
sheweth not only what grieued them but also what things they layde to the Apostles charge Uerily two thinges First it seemeth to them a thing intollerable that Peter and Iohn being rude and vnlearned men which all their time before this had gotten their liuing by fishing and had taken none orders shoulde teache the people â–ª This seemed a thing tending to schisme and to bring the people from the vnitie of the Churche For the matter was come to that passe among the Iewes that all administration of the Church was in the Priestes handes which woulde admitte none to teache in the Church but those that were sworne to them which thing we see the Bishops of Rome haue done these many yeares in whose Church as Christ hath prophecied in his reuelation no man may buye or sell except he haue the marke of the beast Yet we woulde not haue our meaning so taken as though all men in the Church should be permitted to preach without exception For we know what the Apostles haue taught touching the ordering of Ministers But we condemne the tyrannie of them which challenge to themselfe onely all power whereas they chiefely are authors of all the mischief in the Church and deserue not to haue the lowest rouine and place in the Church Secondly they thinke this worthy of punishment that they preach Iesus to be risen from the deade The Saduceyes wholy condemned the doctrine of resurrection But another thing grieued some of them more For euerye man might gather of this rising againe that Christ was the sonne of God and the author of life and vniustly condemned of the Priestes and of Pylate as Peter openly sayd in his sermon But this was not only an intollerable slaunder but also a sedicious matter to charge the Apostles that they went about to rayse the people against the bloudy and vniust Iudges The Apostles therefore are charged with two most heynous crimes to say with schisme in the Church and sedition in the common weale both which not without a cause seeme to all good men both hatefull and detestable But if we weygh and consider the intent of the Priestes and their condicions we shall easily perceyue this was but a vaine pretence For if they cannot abide schisme in the Church why regarded they the Saduceyes so much who it is euident were not ashamed to denie the chiefe article of fayth and saluation that is to say the resurrection of the body Why suffer they the Essenes and Phariseys men plainly of diuers sectes and opinions If they abhorre the crime of sedition so much why were they the authors that the people asked Barrabas a seditious felow and murtherer to be giuen them and required that Christ might be crucified Therefore they are not so much mooued with daunger of schisme and sedition as ledde with hatred of the truth and it grieueth them that their naughtinesse and wickednesse is disclosed through the light thereof In the meane season we maye see with what pretence the wicked â—tryue and contende against the truth For it is euident in all ages that the defenders of the truth were taken for schismatikes and sedicious persons Elias is charged that he troubleth all Israel Amos the Prophete is accused to Hieroboam of sedition Christ also before Pylate is called a deceyuer of the people and charged to affectate or aspire vnto the kingdome against Caesar The same crimes also in times passed were layde to the Christians charges in the times of the Emperours as appeareth by Tertullian Cypryan Arnobius Lactantius and others writings wherein they make answere to the reproches and slaunders of the Gentyles And in these dayes also the Gospell is for this cause chiefely spoken against bicause it rippeth Christes coate without the seame that is to say the Church deuideth mens mindes and kindleth warres But the aunswere to these things is easie and it is well knowne that it is a farre other thing that wringeth and disquieteth these men For if they will not haue the Church deuided why I beseech you doe they so highly commend the rules and orders of Monkes whereby they which only ought to professe the name of Christ are deuided into most sundrye rytes and factious names why hearcken they not to Paule which most grieuously condemneth such thinges If they abhorre diuision so greatly how commeth it to passe that the Bishops of Rome are the authors of all the warres that haue bene these many yeares We may thanke them for the horrible schisme and neuer ynough bewayled of all Christendome whereby the East Church was rent and deuided from the West and at length subdued to the tyrannie of the wicked Turkes who can iustly be named the author and beginner of the holye warre whereby all Christendome most vnhappily was set by the eares and riuers of mans bloud were shedde but the sea of Rome I appeale vnto hystories which shall beare witnesse that I speake the truth and leane not to priuate affection See we not at this daye the Popes Legates in Princes Tentes and in the Campe among souldiers See we not howe they encrease through the discorde of Princes and establishe tyrannie in the Church And where the lyght of the Gospell reprooueth these things by and by they accuse vs of schisme and sedition Wherfore O Christian Princes acknowledge once their craft and hauing so often bene warned be wyse and vse not crueltie against your brethren and Christes members for their sakes who it is manifest are the greatest plagues of all other vnto publike peace and tranquillitie But some men maye marueyle why the Apostles aunswered not the crimes layde to their charge But Luke teacheth plainelye what the let therof was For by and by they layde handes on them and had them to prison and that they did with the more haste bicause they shoulde haue no leysure to make their purgation before the people This is the propertie of the enimies of truth with open force to proceede against the professors thereof hauing alwayes an eye vnto this that the faithfull shall haue no place or leysure to excuse themselues For they knowe the force of veritie is such that the light thereof will easily disclose all their attemptes and they wote well howe they are in most safetie when the people are in most ignorance Therefore as they vse to spreade false accusations amonge the people of such as are godly so they labour all they can that no man shoulde vnderstande their innocencie Therefore where they should by reasons and scriptures go to worke they vse plaine force halters prisons sworde fire and such other like This is more euident than needeth any long proofe Yet let them remember as Christ testifyeth that this is the power of darkenesse and that with the Prince of darkenesse they shall one daye be punished for their tyrannie and vngodlynesse We learne by the example of the Apostles who they be that are vnworthily recompenced of this vnkinde worlde
Comptrollers espie any thing in these mennes conuersation Naye such as these sate highest among them Yet are the Apostles who hitherto had hurt no man but profited a great many cyted examined and commaunded to prison So in these dayes where men burne in hatred of the truth all men may freely be naught But to preache Christ and to call mennes mindes through his doctrine from superstition and ydolatrie that is an heynous matter I warrant you This is the olde corruption of the worlde which neuer is afrayde of punishment for sinne but abhorreth and hateth them most which endeuour to bring them to God. After Peter had reprehended their vniust proceeding he answereth their question more apparantly and testifyeth that Iesus Christ is the only author of the myracle Be it knowne sayth he to you all and to all the people of Israel that by the name of Iesus Christ of Nazareth whome you crucified whome God raysed agayne from death euen by him doth this man stande here present before you whole He repeateth the same here againe that he sayde in the Church For he so ascribeth to Christ only the glorye of the myracle that therewith also he casteth in their teeth their wickednesse committed against the sonne of god He maketh mention also of Christes resurrection to shewe them that they stroue against him in vaine seeing he whome they thought to haue made out of the waye had ouercomme death and nowe liued in glory Peters example is to be well marked for thereby we are taught howe to deale with the professed enimies of the truth He giueth them such honor as God doth vouchsafe to giue vnto Iudges as euen nowe was declared Yet he abstaineth from all kinde of vile flatterie yea rather he freely and frankly vttereth those thinges which make for the setting forth of Christes truth and glorie For both he telleth them of their wicked deede and sheweth them that he whome they persecuted liueth and reigneth This waye must we also take least eyther we suffer our tongue to runne at ryot or else for cowardly feare or fauour dissemble the truth For as it is not meete we should followe the children of this worlde in euill speaking so the enimies of the truth are not worthy to haue their tyrannie and wickednesse spared We haue other examples of this kinde both in the Prophetes and in the Apostles But it shall be best to followe the prompting of the holy spirite which neuer fayleth them that are zealous towarde Christ. Howbeit where the Apostles were chiefely appointed to preach Christ vnto the worlde here Peter also forgetteth not his dutie but taking occasion of the premisses teacheth in fewe wordes that all our saluation is conteyned in Christ alone But this seemed a great stumbling blocke bicause Iesus Christ was condemned by them which had power in the Church by Gods appoyntment to teache and administer euery thing Therfore he first remooueth this blocke out of the waye alleaging the wordes of Dauid out of the Cxviij Psalme which wordes Christ also vsed as we reade in the Gospell For Dauid who was a figure of Christ speaking of himselfe sayth The same stone which the builders refused is become the heade stone in the corner Which wordes Peter expressely expounding of Christ and the Priestes of the Iewes sayth This is the stone which was cast away of you builders which is become the chiefe of the corner The sense of the wordes is this I knowe that both you and also other marueyle greatly why we ascribe so great prayse and glory vnto Christ and say that he liueth and raigneth and is risen againe from death whom you by shamefull death would haue made out of the waye But this ought to offende no man Nay rather ye maye learne that he is the same Iesus whome the Prophetes long before sayde shoulde come haue you forgotten that saying of Dauid which teacheth vs that so God had appointed that the Messias shoulde be reiected of them which ought to haue builded vp Gods Church and to bring all men vnto him you your selues are those builders For vnto you was committed the office of teaching and the whole ordring of religion You haue reiected Iesus and would giue him no place in the Church of god Him hath God raised from death and made him the head of the corner that is a Lord and a sauiour and the ruler of his Churche And hath so inclosed in him only all saluation that without him the same is no where else to be founde For among men vnder heauen there is none other name giuen wherein we can be saued Peter therefore so preacheth Iesus to be a sauiour that he therewith denieth all hope of saluation to them which disdaine to embrace him Here are three things to be considered the consideration whereof is no lesse profitable than necessary The first is howe the holy ghost foresheweth that Christ should be refused of those which by Goddes appoyntment were the chiefe among the people This reprooueth the wicked pride of the Bishops of Rome which say they cannot erre For although it were manifest they were appointed of God yet that they cannot erre shoulde neuer be graunted them seeing they which were ordeyned by God haue so often erred But while they saye they cannot erre they bewray their follie whereas now their errors are open not onely to Barbours and bleare eyed as is in the Prouerbe but also to boyes and children Clement the seauenth being Pope confessed this grosse ignorance or rather impudent lust of theirs to lye For where at his table two Monks as their maner is were disputing whether the Pope could erre or no after many words to fro they agreed he might erre as he was a man but as he was Pope Christes vicar on earth he could by no means erre Clement offended with this most impudent more than slauelike flatterie sayd to the Monke with angrie moode nay I confesse that euen as I am Pope I both may and often doe erre For whyle I bestowe benefices and other ecclesiasticall dignities as I suppose vpon good godly persons I find at length they be very knaues worthy of no honor Let them listen to this oracle of their Caiphas which now a dayes haue the Popes in such admiration that they thinke it an heinous matter to swarue one nailes bredth from their decrees Furthermore this place teacheth vs not to be offended when we see Christ reiected of the states of the world of those which some men take for the pillers henges heads of the church This is the auncient guise of the world which vseth to preferre darcknesse before light which thing Esaias complaineth of when in declaring of the mysteries of Christ he saith there were but few that would beleeue him truly acknowledge the power of the Lorde And Christ testifieth that these mysteries are reuealed to little ones hidden from the wise of this world Yea
he preferreth Publicanes and harlots to the kingdome of God before these whome Peter here reasoneth with Let this comfort vs that we knowe Christes honor remayneth safe and sounde howsoeuer the wicked worlde rageth against him For of him hath God sayde from euerlasting I haue set my king vppon my holy hill of Syon I will preache the lawe whereof the Lorde hath sayde vnto me Thou art my sonne this daye haue I begotten thee Aske of me and I shall giue thee the heathen for thine enheritance c. Secondly here is an Allegorie to be considered where the Rulers of the Church are compared vnto builders For this thing both admonisheth them of their dutie and setteth forth their whole office The name of a builder is not a name of honor but of charge and dutie and there is nothing so vnsitting for a deuiser or builder as ydlenesse For he onely amonge other that worke laboureth not but yet the whole charge and care of all the building lyeth on his shoulders And his ende is to haue a faire and sure house builded Which ende that he may attaine vnto he layeth a sure foundation vpon the which he setteth his whole frame and his whole care is to haue it workmanly finished These thinges the Ministers of the Churche must obserue whome the Lord hath called to labours and cares For they are builders of the house of God which is the congregation as Paule saith To the building vp of this house let them bring al that they are able remēbring that they haue receyued power to builde and not to destroye Let them laye no newe foundation but builde vpon that which the Lorde hath layde which Paule calleth the foundation of the Prophetes and Apostles which is Iesus Christ. This is that precious stone layd 〈◊〉 the foundations of Zion This is that rocke wherevpon we liuely stones must be builded and against which the gates of hell shall not be able to preuayle Now as the building must be begunne with this stone so the same stone is the chiefe and headstone of the toppe or corner For in him is our perfection and he ioyneth togither two nations the Gentyles and the Iewes into one body of a congregation as the corner stone ioyneth togither two walles He professeth also he is the doore of this building He is the true housholder which hath committed the charge of the house to the Ministers and will one day require a reckonning how they haue vsed his house Therefore let all Ministers regarde this goodman of the house and take heede that they bring no heye or stubble to this building where mennes traditions haue naught to doe As many as fayle in this poynt they with the Iewes being builders vpon a naughtie fayth reiect Christ on whome they fall and procure destruction to themselues After the which rule if they be well examined which nowe a dayes will be taken for builders of the Church it shall easily appeare what they may be iudged to be Last of all this chiefe principle of Christian beliefe must be deepelye layde vp in our mindes wherein Peter ascribeth to Christ onely the whole glory of our redemption and saluation saying There is saluation in none other That he prooueth by the decree of God adding For among men vnder heauen there is giuen none other name wherein we must be saued For as in the world euery thing must be brought to passe by those meanes which god hath appointed therevnto so is it impossible that saluation can be attayned to by any other meanes than by the merite of Christ whom God which is the only author of mans saluation hath appointed from euerlasting to this purpose and businesse And where it is euident Goddes decree can not be broken Peter thought this one place sufficient ynough to confirme his opinion which otherwise had other infinite places wherby to prooue the same For no man can discharge the dutie of a Sauiour but he that can take awaye sinne ouercome death make intercession for vs before God and giue righteousnesse and lyfe to them that beleeue in him That all these thinges be in the power of Christ onely all the Scripture teacheth vs and himselfe cryeth out in the Prophete I am the Lorde This is my name and my glorye will I not giue to another And of him onely the father bare witnesse from heauen This is my beloued sonne in whome I am well pleased Of him he sometime pronounced by the Prophete This is my seruaunt vppon whome I leane mine elect in whome my soule is pacified In him is giuen vnto vs grace and veritie In him are all the treasures of knowledge wisedome and goodnesse of God opened vnto vs. He is made vnto vs of God wisedome righteousnesse satisfaction redemption and sanctification He is to them that hunger the breade of life and to them that thirst a fountaine of liuelye water He promiseth to them that traueyle and are laden refreshing giueth it them He onely is the waye which whosoeuer taketh not hee cannot come vnto the father He is the lambe of God slayne from the beginning of the world through whose merite both the olde fathers were saued and as many as beleeue in him shall be saued vntill the worldes ende Finally in him Paule testifyeth that we be chosen before the foundations of the worlde were layde Therefore by this place all other religions which shewe vs any newe meanes of saluation beside Christ are confuted With this Rammer the Gentyles Idolatrie the Iewes righteousnesse in their lawe the Phariseyes boasting and hypocrisie the Popedome with all their market of pardons and merites and all that confused Chaos of Monkish orders are beaten downe ouerturned and brought to the grounde For whatsoeuer is beside Iesus can neuer saue vs Therefore they condemne not vs but Peter of heresie which in these dayes excommunicate vs bicause we cleaue to Iesus our onely sauiour contemning those things which the superstition of man hath brought vp But we easily contemne their iudgementes which learne of Peter that it is no marueyle if manye of the builders reiect this precious stone We embrace him with constant fayth without whome there is no saluation and which hath promised to all them that beleeue in him saluation and life euerlasting To him be praise honour power and glory for euer Amen The .xxviij. Homelie WHEN they sawe the boldnesse of Peter and Iohn and vnderstoode that they were vnlearned and laye men they marueyled and they knewe them that they had bene with Iesu And beholding also the manne which was healed standing with them they coulde not saye agaynst it but commaunded them to go aside out of the Counsell and counsayled among themselues saying what shall we do to these men for a manifest signe is done by them and is openly knowne to all them that dwell in Hierusalem and wee cannot denie it But that it bee
shall any man take his sheepe out of hys hande And as the impious rage of the Priestes coulde not let God from exalting him with his right hande no more shall the wicked enterprises of Princes and the worlde in these dayes any maner of wayes hinder or empayre his kingdome and glory They shewe also the waye and meane howe Christ giueth saluation which all men must needes imbrace that are desyrous of their saluation This way or meane consisteth in two pointes to say repentaunce and forgiuenesse of sinnes of both which it is written Christ is the onely author That repentaunce is a conuersion and turning of the whole man vnto God hath manye times already beene declared This conuersion vnto God is necessarie for all men bicause we all through sinne haue gone astray and daylie swarue from the waye of saluation But that this is no worke of mans power or strength we are taught not onely by the scriptures but also by daylie experience and no man can be conuerted except he be conuerted of god See Ieremie 31. Lamentations 5. This conuersion Christ onely worketh truely in vs while he makes vs newe men by the seede of his worde and by the spirite of regeneration illuminating vs with the knowledge of God and enduing vs with a new and holy will and gyuing vs strength to doe that which of our owne power we should neuer be able to doe They are here confuted which hearing repentaunce required by and by thinke the merite of their owne righteousnesse is confirmed and extoll the power of free will. But what glorie we in our owne wyll if Christ be the author of this conuersion in vs And what I praye you shall we merite by our repentaunce which are not able to repent except Christ by his spirite stirre vs vp and leade vs thereto But although a man be conuerted vnto God yet herein is not our saluation perfite and full For where we be sinners we haue neede also of forgiuenesse and satisfaction that nothing want to satisfie Gods iustice But where we sayde euen now that we coulde not conuert vnto God vnlesse we were regenerated by Christ much lesse can we satisfy for our sinnes And Christ teacheth vs that our sinnes be such a debt as we are not able to pay Wherefore as in the first part Christ succoureth our infirmitie so in this also he helpeth vs For by the merite of his death he both purgeth the debt of our sinne and maketh vs iust in the sight of God whyle he bestoweth on vs that beleeue in him his iustice For therfore he became sinne for vs that we by his meanes should be that righteousnesse which before God is allowed And bicause both these things without the which no man can be saued come by the benefite of Christ onely we most strongly gather hereof that without Christ we haue no saluation which is the cause that he comprehending the summe of the gospell in fewe wordes teacheth that repentaunce and forgiuenesse of sinnes must be preached in his name In the meane whyle we learne also how much they erre which vnder a pretence of Christ seeke to lyue lycentiously or thinke he is any cause or occasion of dissolute conuersation where as he is the verie onely author of true and healthfull repentaunce Furthermore they confirme their preaching of Christ by testimonies where they say And we be witnesses of these wordes and also the holy ghost whom God hath giuen to them that obey him And let no man thinke it rashlye and insolently done of the Apostles to alleage their owne testimonie before them of whome they were accused For where Christ appointed them witnesses of his dooings they might not refuse to doe their dutie in this behalfe And hereby their doctrine was greatly authorised which no man by any meanes ought to denie except he will accuse Christ of falsehoode But bicause the Apostles were not ignoraunt that their testimonie should be of little weight before the Priestes they adde an other testimonie also to witte the testimonie of the holy ghost which holy ghost God giueth vnto them which be obedient vnto christ And although all the beleeuing feele his testimonie within their mindes and by the same be assertayned of their saluation yet chiefely these wordes be to be vnderstanded of the giftes and operation of the holy spirite whereby he bare wytnesse in the primitiue Church to the doctrine of the gospell For by the power of the holy ghost it came to passe that the faythfull spake with newe tongues that they sodainely became newe men and that they wrought myracles which things as we neede not in these dayes for as much as the Apostles doctrine is sufficiently prooued so testimonie of the holy ghost ought to suffise vs whereby we feele our minds confirmed and through whose encouragement we crye Abba father But this is not negligently to be passed ouer where he sayth the holy ghost is gyuen vnto them that obey christ And yet it must needes be that they were endued before this with the holye ghost bycause without hym they neyther could beleeue nor obey But in them the gift es of the spirite were augmented and increased as Chryst sayth To euery one that hath shall be gyuen Whereof we gather agayne that they cannot haue the holye ghost which striue agaynst christ For he confesseth that the holy ghost is such a thing as the worlde can not receaue Hereby it appeareth why the operations and giftes of the holy ghost be so rare and seldome in these dayes for thys cause verily bicause there be so fewe that endeuour to obey Christ. It becommeth vs by these examples to be stirred vp to the holy obedyence of fayth that being indued with the holy spirite we may go forwarde in all goodnesse and atteyne to saluation in Iesus Christ to whome be honour prayse power and glory for euer Amen The .xxxviij. Homelie WHEN they heard that they claue a sunder and sought meanes to slay them Then stoode there vp one in the counsell a Pharisey named Gamaliel a Doctour of lawe had in reputation among all the people and commaunded the Apostles to go a side a little space sayde vnto them Ye men of Israel take heede to your selues what ye intende to doe for before these dayes rose vp one Theudas bosting himselfe to whom resorted a number of men about a foure hundred which was slayne And they all which beleeued him were scattered abroad After this man was there one Iudas of Galyley in the dayes of the tribute and drew away much people after him He also perished and all euen as manye as harkened to him were scattered abroad And nowe I say vnto you refrayne your selues from these men and let them alone For if this counsell or this woorke be of men it will come to naught But and if it be of God ye can not destroy it least happily ye be found to striue against God. THe
the Lords And to this ende it is that he sayth he is the God of Abraham Isaac Iacob which yet were deade long before he thus spake And Christ by the same reason calleth Lazarus his friend being both dead and buryed Whervnto chiefely it appertayneth that Christ out of this place tooke a generall doctrine to confirme the resurrection of the deade and certaintie of eternall lyfe against the Sadduceyes cauillations Let vs therefore be occupyed in the meditation of this tytle as oft as feare of death ariseth in vs and we shall perceyue by and by that we shall be delyuered from all care and pensiuenesse But whereas Moses feared aswell with the sight of the burning bushe as with the voyce of God durst not come neere by and by he is tolde what he must doe For God sayth moreouer Put of thy shooes from thy feete for the place whereon thou standest is holy grounde So he sayth bicause of hys owne being there and for that he had appointed that place to set forth hys lawe in It is not without a cause that Steuen maketh mention of this precept for hereby he meaneth to admonishe the Iewes what God in tyme past requyred of Moses and what he also requyreth of vs nowe a dayes that is to saye neyther temple neyther leuiticall worshipping no colde ceremonies whether it be the bloud of Oxen or Goates but that we should purge our minds from beastly affections which are signifyed by the shooes and should be wholy ioyned to him by sinceritie of fayth and puritie of mindes For this is that true worshipping of God which Christ otherwheres sayth consisteth in spirite and in truth And herevnto belongeth his precept of washing the feete whereof we ought to haue greater respect than of any outwarde things We must also marke euery where howe all the scriptures testifie vnto vs that God is present in euery place and how daylie examples aboundantly prooue the same Last of all God openeth his intent and pleasure vnto Moses I haue sayth he perfitely seene the affliction of my people in Aegypt and haue heard their groning and am come downe to delyuer them Which words serue most aptly to Ste ens purpose For they declare that there was no desert in the Israelites for the which they ought to be delyuered and that God regarded nothing in them but their afflictions wherewith they were miserably troubled wherevpon it followeth that all the benefite of their deliuerie appertayneth to the meere grace of god Wee are also taught that God doth not neglect his people although he sometime seemeth so to doe He seeth their teares which Dauid sayth are put in a Bottle in his sight He heareth not onely their crie but also their groning bicause he searcheth the heart and the reynes And they that reade hystories finde examples euerywhere whereby it may easily be prooued Let this serue therefore to comfort vs when we are forsaken of false and vnkinde persons Let it also serue to instruct vs that we vnaduisedly afflict not those whome God hath so speciall a care of Hereto appertayneth that that is written concerning Wydowes fatherlesse and straungers crying vnto him And that that is written in Zacharie the second chap. He that toucheth you toucheth the apple of mine eye And chiefely let vs haue regarde that we giue our seâ—â—es wholy to that God which considering the miserie of all mankinde hath giuen vs his sonne Iesus Christ â–ª to be our deliuerer and reuenger to whome â—e prayse honor glorye and power for euer Amen The L. Homelie THIS Moses whome they forsooke saying who made thee a Ruler and a Iudge the same did God sende to bee a Ruler and a delyuerer by the handes of the Aungell which appeared to him in the bushe And the same brought them out shewing woonders and signes in Aegypt and in the redde Sea and in the wildernesse fortie yeares This is that Moses which sayde vnto the children of Israel A Prophet shall the Lorde your God rayse vp vnto you of your brethren like vnto mee him shall you heare ALthoughe Steuen taught none other waye of fayth and saluation than that that is founded vpon the merite of Iesus Christ the promised Sauiour to whome Moses and the Prophets beare witnesse yet he is accused that he teacheth a newe fayth and an erronious yea that he is a blasphemer of Moses and the fathers and goeth about to abolishe the fayth which they obserued and deliuered vs The same state was the worlde in then that in these daies it is where they that follow the fayth deliuered by the Apostles and sealed with the bloud of the Martyrs are accused as subuerters of auncient religion and condemners of the olde fathers But what we haue to doe in thys case Steuens example teacheth vs He reasoneth diligently and at large touching the beliefe of the fathers chiefely he cyteth the hystorie of Moses that by rehearsall therof he might shew partly how reuerently he iudged of Moses and partly prooue that he was no enimie to the auncient religion of the fathers although he taught them that those ceremonies were nowe to be put awaye without the which they well ynough serued God yea without the which Moses also pleased God and was aduaunced to so high dignitie and honor So the vnlearneder sort nowe a dayes must be taught what the beliefe and doctrine of the Martyrs was in time past and howe they were saued without those things whereabout now a daies is such bytter contention But after Steuen had brought his oration to the solempne vocation of Moses then prosecuteth he the same at length and entreth into the prayses of Moses and first testifyeth that he acknowledgeth all things in Moses that God bestowed vpon hym Then prooueth he hys doctrine of Iesus Christ by the testimonie of Moses whose meaning he sayth was not that the Israelites should stick in the lawe and ceremonies gyuen by him but that they should haue an eye to that especiall Prophet which God afterwarde should sende of whome he was but a signe and figure onely This is a notable place whereby we are taught that we must thinke and speake so reuerently of the ministerie vertues of the Saints that yet we leaue Iesus Christes honor whole to hymselfe who onely hath the preheminence in all those thinges that concerne the true worshypping of God and meane of our saluation First he begynneth with the office of Moses which was the most excellent thing that he could deuise For he sayth that God sent him to be a ruler and delyuerer of the people of Israell Thys thing he so proponeth that he hytteth them agayne in the teeth with the ingratitude of their fathers which vnworthily refused Moses laying to their charge how they contemned him in whome they so greatly bragged For he sayth Thys Moses whome they denyed saying who made thee a Ruler and a Iudge the same did God sende to be a
passe after God had giuen them his lawe he sayth they were iustlye forsaken of God and giuen vp into a reprobate minde and vtterly blinded And that this was the iust iudgement of God may easily be gathered of the things before going For their vngodlynesse and vnthankfulnesse deserued the same whom neyther the worde of God nor infinite other thinges whereby it pleased God to reueale himselfe vnto them coulde keepe in doing their dutie They were worthy therefore that euen seeing they shoulde be blinde hearing they should be deafe and should be hardened in their harts as God threatneth by his Prophete Yet may we see in other Nations lyke examples of Gods iudgementes Paule affirmeth the same of the Gentyles superstition And would to God we sawe not the lyke euen among them that glorye in the name of Christians For after they had banished the authoritie of Gods worde from them and that it lyked them to learne rather of dumbe ymages than of the liuely worde of god then ranne they on so farre in superstition that the very Iewes and Turkes laughed at them And here commeth to my remembrance that notable saying of a Turkishe Ambassador who being in the Court of a great Christian Prince and being asked why the Turkes so abhorred the Christian religion and coulde not be induced to beleeue in it aunswered that no man being in his right witte coulde alowe or lyke that religion which worshipped those for Goddes that were inferior and of lesse power than they that worshipped them And what he ment therby he after declared by our breaden god and by the Idols which were worshipped in Churches which being made by those that worshipped them did prooue sufficiently sayde he that the religion was preposterous and contrary to common sense and reason These thinges Christian Princes knowe the Bishops and people in generall yet no man is grieued at the great iniurie thereby done vnto Christ so that wise men are not without a cause afrayde that many euen in our dayes also are giuen vppe into reprobate mindes This place teacheth vs also that no man can holde the right waye in religion except he be first guyded by the hande and spirite of god For the naturall man perceyueth not the thinges belonging to the spirite of God. Nor no man commeth to Christ except the father drawe him And for bicause he draweth by his worde we must studie the same For whosoeuer make light thereof and cast it fro them make themselues vnworthye of the grace of god Wherefore God turneth his backe vpon them and wrappeth them in darkenesse deuoyde of all light and truth Therefore it behooueth vs to haue a diligent care of the worde and so to depende vppon the same that being entred into the ryght waye we swarue neyther to the right hande nor to the left And least any man should be so impudent as to denye that the fathers thus did Steuen alleageth a testimonie of the Prophete Amos written in the .v. chap. There the Lord accuseth the people of Israell as well for many other vices as for this that they abode not syncerely in his worde And that the heynousnesse of their sinne might the more appeare and that all men might see howe God doth not expostulate with them without a cause he sheweth that this is an olde impietie begun somtime in the wildernesse and afterwarde so increasing that it is become incurable and can not be taken awaye but with the destruction of the whole Nation It shall make much for our instruction if we diligently consider euerye thing that is here sayde First he speaketh of the disobedience and wickednesse of the fathers in the wildernesse in these wordes Gaue yee to me sacrifices and meate offerings by the space of fourtie yeares in the wildernesse ô ye of the house of Israel By asking the question he fortifieth his saying and denyeth that the fathers gaue any sacrifices to him for fourtie yeres long And yet it appeareth they built a Tabernacle according as God had appointed and Alters vpon the which they offred all kinds of sacrifices vnto God which brought them out of the lande of Egypt But God denyeth that thing to be done in the honour of him that is done for any other ende than he appointeth For God appoynted that the ende of all their outwarde ceremonies shoulde be resemblances of the Sauiour that was promysed and that they shoulde admonish them of their dutie as well in fayth and religion as in the whole conuersation of their lyfe But they forgetting this were occupied in the bare ceremonies and thought that by them they satisfied God and purged their sinnes Whereby it came to passe that they abused all their Leuiticals for a cloke and colour of licentiousnesse and wickednesse Therefore God worthily refuseth all this worshipping and sayeth it belonged not to him And there be also other places of Scripture wherein he constantlye affirmeth the same and sheweth that the obseruation of those things which he so diligently prescribeth in the lawe is not profitable Looke Psalm 50. Esay 1. and .43 Mich. 6. Hoseas 6. Yea when he sawe that they gloryed in their circumcision hauing no respect to the spirituall circumcision he cryeth out that their circumcision is not auayleable We are taught therefore by this place that all that worshipping is in vayne which is not done to that ende that God hath appoynted it For it can not be that without the obedience of fayth any kinde of worship can please God. But where the worde of God is neglected there remayneth no place for faith or obedience therfore they are but as vncleane and prophane things whatsoeuer they doe although outwardly they appeare agreeable with the worde of god What shall we then say of those ceremonies which stande onely vpon mannes authoritie and tradition the Lord long ago with one word hath vtterly ouerthrowne them saying they worship me in vaine teaching doctrines of men Euery plant which my heauenly father hath not planted shall be pulled vppe by the rootes ▪ The Lorde holding on in repeating the sinnes of the Israelites rehearseth what their posteritie did after they were in possession of the lande of Chanaan you tooke vnto you the Tabernacle of Moloch and the Starre of your God Rempham figures which you made to worshippe them He comprehendeth all sortes of Idolatrie vnder three kindes The first was the worshipping of Moloch which as it appeareth by the actes of Salomon who first builded a Temple to him was the God of the Ammonites And it seemeth he was the God called on at mennes natiuities or byrthes in the honour of whome infantes were sacrificed in fire as Manasse did which sacrificed his sonne in fire God had appoynted death for the punishment of this wickednesse as is declared Leuiticus 20. in these wordes Whosoeuer hee be of the children of Israel or of the straungers that dwell in Israel that giueth of his seede vnto Moloch
let him be slayne the people of the lande shall stone him And I will set my face agaynst that manne and will destroye him from among his people bicause hee hath giuen of his seede vnto Moloch for to defyle my sanctuarie and to pollute my holye name And though that the people of the land hyde their eyes from the man that giueth of his seede vnto Moloch and kill him not I will put my face agaynst that man and agaynst his kindred and will destroye him and all that go a whoring after him to commit whoredome with Moloch from among their people And yet coulde not the authoritie of this seuere inhibition be of such weyght but that this wicked kinde of sacrificing was common as easily maye appeare by the prophecie of Ieremie in the .xxxij. Chap. The seconde kynde of Idolatrie was the worshipping of a Starre that was consecrated to a God called Rempham of whom we read nothing of certainty Some thinke it to be the Planet of Saturne some of Venus some of Mars In deede the worshipping of starres was vsed amongst all Nations bicause the marueylous course of them the brightnesse and fourme of them easily perswaded the simpler sort of men that there was some godheade in them And hereto are to be referred those places of Scripture where it is sayde the Iewes worshipped the hoste of heauen We haue here to consider that the worshipping of Starres coÌ„sisteth not only in adoration and sacrifices which were sometime vsed among the Gentyles but also that they worship them which thinke the successe of warres peace famine plentie sickenesse tempestes and such lyke thinges depende of them For it is manifest that all these things be gouerned by the rules of gods prouidence whose iudgements are not tied vnto the Starres but are ordred by the rule of his worde and his immutable will. Therefore whosoeuer attribute these things vnto the Starres denye God his honour and make man which is the excellentest creature of god subiect to the course of the Planets and Starres For the which cause the blindenesse of our dayes is much to be bewayled which is gone so farre that it consulteth with the Starres for the enterprising of their greatest affaires and hang in hope of them eyther of good successe or stande in feare of badde Why doe we not rather lysten 〈◊〉 the Prophete sayth â–ª you shall not learâ—e the wayes of the heaâ—â—en and you shaâ—â—â—ot be aâ—â—ayde fo◠〈◊〉 tokens of heatâ—â—â— â–ª For the heathen 〈…〉 In the third sorâ—â— it comprâ—hendeth figures or similitudes which 〈◊〉 made to 〈…〉 to y ende he would 〈◊〉 vs y he 〈…〉 deuised for worshipping of 〈…〉 men â—ill seeme to honour him Such as where they 〈…〉 him and his workes in Images and where they 〈…〉 for the instruction of the ignoraunt and â—â—learned These men 〈…〉 in that they of theyr owne head and deuice inâ—â—â—tute such thâ—nges in religion as God no where hathe commaunded God hath commended vnto vs the reine 〈…〉 of his benefites in a fewe of sacramentes yea and thâ—se most easy to be obserued For our instruction he hath appointed his worde and when himselfe preached he would haue his voyce onely hearde but no similitude or Image to be sene Therefore let vs be contented with these thinges and brydle the wisedome of our vnruly fleshe least while we will be wyser than is meete we become fooles as Paule sayth of the gentile philosophers Last of all he threateneth their incurable impietie euery day waxyng worse and worse with punishment â–ª saying I will translate or cary you beyonde Babylon Amos sayth Damascus bicause he would put out of the tenâ—e tribes myndes the vayne affiaunce which they had in their league with the Assirians But Steuen hauing more respect to the sense sayth they shoulde be caried beyonde Babylon For so it came to passe in deede For Salmanazar kyng of the Assirians after he had taken Samaria ouerthrewe the kingdome of the tenne Tribes and caried them captiue into Syria And not long after Senacherib miserably afflicted the kingdome of Iury. But whereas by Ezechias counsell they turned vnto the Lord and threw down their Idolles againe they were deliuered out of the hande of the Tyrant by the helpe of an Aungell But when vnder Manasse they turned to their vomite agayne and set vp all their abhominable superstition and Idolatry againe and woulde not admit the reformation that Iosias begun but would commit Idolatry secretly in their houses as appeareth by the sermons of Sophony then God sent Nabuchodonozer to destroy their Citie to set fire on the temple and to cary the remnaunt of the people beyonde Babylon ouer all his kyngdome Thus did God reueÌ„ge this incurable Idolatry prophane coÌ„tempt of his holy name And we reade that the like came to passe after that agayne For when they were returned home from Babylon had made their Temple and religion a market of lucre and gayne and a denne of theeues would not admit Christ to reforme it nor heare his Apostles God brought Vespasian and Titus to reforme them who set fire on their Citie and Churche and scattered the Iewes that were liuing ouer all partes of the world We ought in these dayes diligently to consider these things The horrible mischiefe of Idolatry is greatly increased among Christians And we lack not Moloch that lyeth lurking amongest the Monkes chalenging and burning those which by baptisme are grafted into Christ. Many are beguiled with the superstitious obseruasion of starres Images made for vs to worship and to learne of stande euery where to be solde And God hath these many yeares by the preaching of his worde required a reformation but all in vayne Wherefore 〈◊〉 is to be feared leaâ—t they 〈◊〉 will nâ—t bâ— reformed bicause they will not seeme to haue erred shall â—t length be destroyed And surely their feare is not in vayne which suspect the Turkes shall make all 〈◊〉 away For it is â—uident that the â—mpire of thâ— East was deâ—ided from the Wesâ— for Images sakes and thâ—â— by this 〈◊〉 the 〈◊〉 of the Sarazens and Turkes is gâ—eatly increaâ—ed â—o thaâ— Goâ— may sâ—â—me to shewe vs plainâ—ly who and what maner abolishers of Idolatry he hath long since appointed And experienâ—e teacheth vs what horrible examples God sheweth vpon obstinate Image worshippers euery day by the Turks And surely we may thinke that it was not without the prouidence of God that Soliman Emperor of the Turkes not many yeares ago when he hâ—d wonne Buda the chiefe Citie of Hungary would haue S. Maries Church the chiefe church in the citie cleane ridde of the Altares and all the Images in the Church before he would yeelde thankes to God almighty for the victory giuen vnto hym For hereby God woulde plainely testifye that the Idolatrie which is exercised vnder the pretence of Christ hys Saintes is the chiefest cauâ—e of these our Turkishe ouerthrowes and calamities Wherefore the
the 〈◊〉 Which gift Paule numbreth amongst the chiefe Therefore they are 〈◊〉 pieuish which looke for reuelations from heauen and lyke Doltes wickedly despyse the ministerie of the Church Let vs followe the godlynesse of this Eunuch his modestie humilitie and feruent desire of saluation For so it shall come to passe that we also shall attayne to true saluation in Iesus Christ to whom be prayse honor power and glory for euer Amen The .lxj. Homelie THE tenour of the Scripture which he read was this Hee was ledde as a sheepe to be slayne and lyke a Lambe dumbe before his shearer so opened he not his mouth Bicause of his humblenesse he was not esteemed But who shall declare his generation for his lyfe is taken from the earth The Chamberlane aunswered Philip and sayde I praye thee of whome speaketh the Prophete this of himselfe or of some other man Philip opened his mouth and beganne at the same scripture and preached vnto him Iesus THe Euangelist Luke diligently descrybeth the hystorie of the Aethiopian conuerted vnto Christ aswell for many other causes as for that it conteyneth an ensample of true conuersion whereby we are taught howe God dealeth with vs when he mindeth to receyue vs into the societie of saluation First Luke sheweth how God is the cause efficient of this conuersion who of his meere fauour sent Philip throughe whose ministerie the Eunuch of Aethiopia shoulde be conuerted The same God as he chose vs all before the foundations of the worlde were layde wythout any respecte had to our good workes so by his grace he ministreth vnto vs and giueth vs when we thinke nothing thereof all thinges belonging to our saluation Next Philip is an instrument of this conuersion whose helpe God here vseth according to his custome For where our infirmitie is not able to abyde the maiestie of God he ordeyneth that we shall be taught and ledde by the ministerie of men which is a speciall argument of Gods goodnesse towarde vs and therefore is euerywhere first accounted among the benefites of god The instrument that Philip vseth is the worde of God not such an ineffable and ymaginary worde as certayne Seraphicall and fanaticall smatterers in Diuinitie suppose but the verye same worde that is conteyned in the Scriptures For out of these must all sermons and the whole doctrine of saluation be taken neyther must wee looke for any newe kynde of doctrine vnhearde of vntill this day Amongst all these thinges the mynde of the Eunuch so well disposed to receyue the truth and doctrine of saluation is notable That he was studious of religion the long iourney that he tooke both full of traueyle and daunger doth abundantly declare His desire to learne his diligent reading of the Scripture and that he woulde â—ake vnto him a man vnknowne of whome hee hoped for a more full 〈…〉 prooueth All which things it is manifest he had through the 〈◊〉 of God bicause these thinges vse to appeere in no man vnlesse he 〈◊〉 with some singuler illumination of the spirite But let vs see what 〈◊〉 they doe whyle they are togither which Luke in this place describeth repeating worde by worde the place of Esaye which gaue occasion to Philip to reason with the Aethiop touching Christ and hys saluation This place is in the .liij. Chapter neyther is there any other place that more euidently comprehendeth the misteries of Iesus Christ so that Ierome not without a cause iudgeth the Prophete Esay worthie to be numbred rather among the Euangelistes than the Prophets In the meane while Gods prouidence is to bee considered which gouerneth mennes affayres and suffereth nothing by hazarde to come to passe whereof wee haue an euident argument bicause euen at the very same tyme that Philip beginneth to talke with the Aethiope Luke sayth he was reading of that verie place An Ethnick or Infidell would impute this thing vnto fortune or chaunce But we acknowledge the prouidence of God which doth not onely giue all things their successe but also ruleth all other thinges appertayning to the same For how should he neglect mens matters be they neuer so small which numbreth the heares of our heades feedeth the byrdes of the ayre and singulerly decketh the flowers of the fielde Furthermore touching the place of Esaye it comprehendeth in it the whole summe of our redemption For it declareth the mysterie of Christes death and the victorie whereby he is entered inâ—o the glorie of his father and hath gotten an immortall and euerlasting kingdome It shall be good to consider euery thing in the order as it is declared First he setteth forth the death of Christ in these wordes He was ledde as a sheepe to be slaine and like a lambe dumbe before his shearer so he opened not his mouth By these wordes he doth not onely set forth the pacience of Christ which as at many other tymes so in his passion and death appeared most perfite but also he teacheth that he tooke his death of his owne accord and willingly so that the counsaile or force of his enimies wrought not the same In deede the Scribes and Phariseys tooke counsaile agaynst him Iudas sought all meanes busily to betraye him The high Priestes in theyr counsaile pronounced him guiltie of death Pilate caused him after he was whipped to be nayled on the Crosse. But what could all these haue done if he would haue vttered or shewed the strength of his diuine power and maiestie Yea who pulled him downe from his fathers bosome to the earth By whose counsayle tooke he fleshe and manhoode in the Uirgines wombe Who gaue them strength to rise againe which were sent out agaynst him and fell to the grounde at one worde spoken of hym These thinges therefore teache vs that he dyed bicause it was his pleasure to die forasmuch as he came into the worlde for none other cause but for that he would giue his life for the life of the worlde Therefore where he was able most valiantly to haue resisted the enterprises of his enimies he would yet be led to his death like a sheepe and a lambe so that he would not seeme no not in worde to vtter any token of an vnpacient minde and vnwilling to die Herevnto appertayneth that that is sayde in the Gospell Therefore doth my father loue me bicause I put my life from me that I might take it againe No man taketh it fro me but I put it away of my selfe I haue power to put it from me and I haue power to take it againe And Paule expounding these sayings sayth He became obedient to his father euen to the death of the Crosse and tooke vpon him the shape of a man being in the shape of God. Now these thinges serue partly for our redemption and saluation and partlye for our instruction For thus it behooued that our sinne of disobedience should be done away which made vs subiect to eternall damnation Moreouer Christ taught vs
be taught of him These things teache vs that we must not thinke the ministery of the worde vnprofitable and superfluous and that we must looke for no Angelicall or heauenly reuelations to instruct and teache vs For where the Lorde will haue vs to be taught by the Scriptures and preaching of the worde whosoeuer contemneth the same declareth plainely that he is vnworthy of his kingdome and shall neuer come to the knowledge oâ— the sayth For why shoulde God vouchsafe to teache a despiser of his order after a newe sort Therefore this saying of Paule standeth sure how shall they beleeue if they haue not hearde howe shall they heare without a Preacher Agayne that saying of Christ They haue Moses and the Prophets whome if they will not heare neyther will they heare those that ryse from the deade to declare their saluation We are admonished also that none be he neuer so simple a Minister of Christ and his worde ought to be despised so he be lawfully ordeyned seeing that singuler vessell of God Paule is sent to Ananias of whome till this time no mention hath bene made For the authoritie of Gods word dependeth not vppon the dignitie of man but standeth in his full strength and force whatsoeuer he be whome God sendeth to vs to teach and preach his will. Furthermore Luke enterlaceth among these premisses a short treatise of Paules companions whome he sayth to stande amazed and to haue hearde a voyce but to haue seene no man. But if we hearken to Paule declaring these things before Agrippa it shall appeare that they also in the beginning fell downe and albeit they first roâ—e againe yet they stoode as menne amazed in their minde by reason of the great feare they were put in Luke seemeth somwhat to vary from Paules narration wheras he saith they neyther hearde the voyce nor sawe any man But here is no contradiction in these things For here they are sayde to heare a voyce bicause they hearde a sounde and noyse And it is sayde they hearde it not bicause they vnderstoode not what was sayde and God would not haue them vnderstande the things that belonged not to them Or else that that is spoken here of the voyce must be referred to Paules voyce only which his companions heard where they heard not the voyce of Christ talking with Paule as which pertayned not to them And thus seemeth Paules wordes to meane which are thus written in the .xij. Chapter following And they that were with me saw verily a light and were afrayde but they hearde not the voice of him that spake with mee In this place is chiefly to bee considered what remayneth for all them which ioyne with the open enimies of Christ and are partakers of their deuyses For they are punyshed with them whether they be seruants subiects or children For all priuiledges of men must giue place to that obedience wherewyth God hath bounde vs to him and the authoritie of thys saying shall remayne firme and sure for euer we must obey God rather than men Therefore as many as for fauour of men forget the dutie they owe vnto God deserue to perishe with them whome they haue looued more than god These things teach vs to auoyde the company of the wicked and if we cannot so doe at leastwyse to take heede that we allowe not their wicked enterprises with our consent nor defende them wyth our authoritie The fable of the Storke taken among the Cranes is well knowne in the writings of the Heathen which the Husbandman kylled pleading hir innocencie all in vayne bicause she was taken among the Cranes that cropped and eate downe his corne And Paule in another place pronounceth them worthy of punishment that not onely doe euill but which also consent to euill Which thinges if we in these dayes woulde consider we shoulde lesse marueyle at the manifolde miseries of our tyme for all men are faultie in contemning and oppressing the Gospell whereas one sorte cruellye persecute it another sort busily seeke the friendship and league of the persecutors and others stande ydlely looking on and suffer those to be punished and oppressed whome they ought to maintaine and defende But let vs returne to Paule whose state Luke nowe descrybeth And first he sayth he rose vp whereas Christ the Lorde had giuen him power so to doe He addeth that when he had opened his eyes he sawe nothing being blynded with the brightnesse of the light that came from heauen Wherfore he commeth to Damascus ledde by his companions where he remayned whole three dayes and neyther eate nor dranke all the whyle All these are no small tokens of a great feare he was stricken in both in bodye and mynde That that some tell here of Paules being taken into Paradyse wee leaue as vncertayne bicause we will not seeme ouer boldly to affirme anye thing In the meane season it shall suffyse that we marke howe God vseth to defeate the deuises of his enimies and turneth vpon their owne heads the things they procure agaynst his faythfull seruants Paule vnto diuers other seemed till thys tyme to see more than other as who had profited more than many of his fellowes as himselfe testifieth otherwheres But nowe he is blynde both in body and minde vntill he be illuminated of god He commeth accompanied with his trayne of companions and seruaunts whome he had picked out to the ende to bring the Christians bounde to Ierusalem But himselfe is ledde by them more than captiue and bounde Al so it is very like he woulde haue brought many to famine and pouertie but nowe he suffreth famine three dayes togither and knoweth not what to doe There are lyke ensamples euerywhere in the Scryptures So we see Balaam and Balaac deluded whyle they heape blessings vpon the Israelites whome they mynded with curses to ouerwhelme So the Egyptians thrust them out of their countrie laden with their owne treasures whome they ment to oppresse with perpetuall bondage So Saule ministred vnto Dauid euery day matter of greater glorie whyle he seeketh his destruction Herevnto is the storie of Haman and Mardocheus to be referred with infinite others which confirme the saying of Dauid where he declareth that God from heauen laugheth at his enimies deuises Let vs therefore learne to acknowledge the power of our Sauiour Iesus Christ and let vs not feare the threatnings and enterprises of any of his enimies Let vs submit our selues to him by faithfull obedience that we may hereafter be heyres with him in heauen of the glorie that he hath promised vs to whome be prayse honor power and glory for euer Amen The .lxv. Homelie AND there was a certaine Disciple at Damasco named Ananias and the Lorde sayde to him in a vision Ananias And hee sayde behold I am here lord And the Lord sayd vnto him arise and go into the streete which is called straight and seeke in the house of Iudas after one called Saule of
delectable and pleasaunt Spring the cheerefull and mery Sommer and fruitefull Haruest So after continuall showres and horrible stormes of hayle commeth comfortable Phoebus and chaseth away the Clowdes And Mariners when the terrors of tempests be ouerpast haue afterward cleere weather and prosperous windes And that the state of the Church is ruled by lyke interchaungeablenesse the examples of all ages testifie But the only booke of Iudges may abundantly suffyce to approoue the same Let no man therefore be so abashed at the countenance of present calamitie to thinke he must vtterly perishe For eyther God will cheere them in this lyfe with better successe of thinges or else of his mercy he will take them out of all the stormes of this world into the inheritance of his heauenly kingdome In the meane season this place teacheth vs that the crosse is not alway such a marke of the Church that it can neuer be without it bicause we heare in this place that the primitiue Church had vniuersall peace and the same came to passe also oftentimes in the yeres following Therfore their iudgement is most vayne who rashly condemne euery Church which through the benefite of God enioyeth rest and will graunt vnto Christians no time of breathing nor rest from the crosse Agayne we are admonished that for the attayning of peace there needeth neyther dastardly dissimulation nor false abnegation of the fayth but rather constancie and boldnesse to keepe the word and doctrine of faith For Luke sayth that then peace ensued after Paule had stirred the enimies of the truth both at Damascus and at Ierusalem with earnest preaching and disputation agaynst them Therefore they that nowe a dayes woulde haue vs to dissemble the truth and say that by our vehement inueyghing against errors and superstitions we more exasperate and kindle the enimies mindes talke altogither in vayne as though God were not able to bridle and keepe vnder them which in their rage doe nothing but threaten fire and sworde Naye we are taught by examples that they which for such mens sake can finde in their hart to denye the fayth and truth doe seldome finde them faythfull in friendship Next Luke declareth the fruite of the peace ensuing forasmuch as he saith the congregations were edifyed This may be vnderstanded two maner of wayes For the Church is sayde to be edifyed eyther when new beleeuers be added therevnto or else when they which before beleeued through more plentifull gyftes of the holy ghost profite in the faith And the holy ghost doth not without a cause vse this Metaphore of building forasmuch as the Church is the house of god which is builded of liuely stones that is to say of such as beleeue in Christ 1. Timoth. 3. and. 1. Peter 2. and all the faythfull are called otherwheres the Temple of the holy ghost For the which cause the teachers are called builders and the building of the church is called the building of God. Furthermore beside that by this example it appeareth howe the enterprises of Christes enimies in pulling downe the church are in vayne we are also taught what oughte to be the ende and marke of all them which beare office in the Church Paule diligently inculcateth the same speaking of the publike exercises of the Churche in his first Epistle to the Corinthians and .xiiij. Chapter Herevnto let all Ministers apply themselues with all their power both with teaching and reproouing and let them alwayes remember this saying of Paul that they haue power giuen them to edifie and not to destroy Let them therefore suffer nothing in the Church that serueth to the destruction thereof Let Kinges and Magistrates haue the same ende before them whome the Lorde hath appoynted to be the Nurses of his Church as we haue already oftentimes declared The Elders to whom the discipline of the Church belongeth let them looke vpon the same Let parents and teachers of youth direct all their doinges to this ende This care shoulde euery day stirre vp priuate men also For whosoeuer bringeth any thing to the spirituall building vp of this Church and shall builde but one man as a liuely stone vppon Christ which is the foundation surely he deserueth more prayse than they which with great costes builde Churches of Marble Last of all is declared how the faithfull vsed this peace and tranquility They walked sayth he in the feare of the Lorde and were filled with the comfort of the holy ghost He attributeth to them feare of the Lord whereby he vnderstandeth all things belonging to true religion the knowledge of god sincere faith loue of God fulfilling of his word and faithfull obedience vnto him For how shal he feare god which knoweth him not how shall the knowledge of God lacke fayth and how shall fayth want the looue of God And where these things be there must needes be the loue of the word and obedience to the same He sayth also that they were fylled wyth the comfort of the holy ghost By this we may vnderstande both the preaching of the Gospell and the inwarde suggestion of the spirite which Christ promiseth to those that be his Surely both these marueylously comfort the mindes and afflicted consciences of men in that they teache vs that God is made at one with vs and reconcyled to vs through the merite of Christ and in the middle of the broyle of afflictions besprinkle vs with the promises of Gods helpe as with the most wholesome water of a liuely fountaine And in these thinges Luke sayeth the primitiue Church sought the recreation of their myndes their ioyes and delightes Whereby we gather what their exercises ought to be which are at rest and peace Therefore execrable is the wickednesse and ingratitude of such which abuse quietnesse and peace to the license of the fleshe and in the meane season will neither by helpe counsayle nor at least by comfort ease them whome they see many wayes afflicted for the testimonie of Iesus Christ. This sinne as it is heynous so it is to common in these dayes whereby it commeth to passe that as we abuse peace so we be easily offended and vtterly dismayde at euery light affliction These things being thus premised he passeth to Peters actes or doings out of which he picketh two myracles done orderly one after the other the one done at Lidda the other at Ioppe The occasion of these myracles is said to be Peters traueyling from Church to Church according to his Apostolyke office not for that he vsurped vpon them as a Lorde and ruler but as to succour where neede was such as were heauy laden and in distresse to confirme the weake to pull vp errors where any were growen and to bestow benefits vpon all men For that these were the duties of the Apostles it appeareth by many other places and the very name of an Apostle teacheth the same which forbiddeth them to haue anye certaine or fixed sea or dwelling place we reade
but vnto religious men Cornelius feareth God with all his houshold but these men thinke those mindes most souldierlike that haue least feare both of God and man Cornelius sayeth Luke holpe and relieued the poore with almesse but these men lyue by stealth refrayning neyther prophane nor Church goodes Cornelius was continuallye in prayers and desired to haue the knowledge of the promised Sauiour reuealed to him but these mennes tongues vsed to swearing cursing and blasphemie with wicked audacitie pollute the crosse of our sauiour Christ his passion his woundes and whatsoeuer else I speake not nowe howe Cornelius warred vnder his lawfull Magistrate to keepe out forren force of the enimie to suppresse sedition and maintayne publike tranquilitie but our souldiers lyke the people of Caria hyred for mony entermedle and busy themselues in warres pertayning nothing to them and hate the name of peace worse than the deuil But what speake I of souldiers seeing they are not to be compared with Cornelius which thinke themselues nowe a dayes the perfitest men in Christendome So deade is deuotion in the mindes of men so great is the desire of priuate lucre in all sortes of men And all mennes mindes almost are so colde in prayers vnto God that though aduersitie on euery side vrge them they cannot shake of this carelesnesse Nowe after the description of Cornelius followeth his vocation the beginning wherof proceedeth of the Aungels apparition where appeareth a great token of Gods goodnesse For God might haue thought vs vnwoorthy the seruice of the most basest Creature But not contented to haue appointed all other thinges to serue our vse he sendeth out his Aungels also as Paule teacheth for the mynisterie of those that be his And such is the maner of this apparition that it is voyde of al suspition of craft or subtletie For in the cleere light about the .ix. houre of the daye doth the Angell come in vnto him in a visible fourme yet representing some more maiestie than is in man and calleth Cornelius by his propre name thereby to make him the more attent to receyue the commaundements of god For God vseth so plainely to deale with vs that we neede suspect no guyle such as commonly vseth to be in apparitions of Deuils which are alwayes darke and doubtfull And yet notwithstanding Cornelius his great and feruent study of religion he is abashed at the sight of the angell Which thing as it may be attributed to the infirmitie of man so is it the property of the godly to be afraid at the presence of godly maiestie For this wee reade came to passe vnto Daniel and afterward to Christes three Disciples in the mount of Thabor And wee ought thus reuerently to be affected towardes the woorde of God forasmuch as God no way so much sheweth him self present vnto vs Therfore let vs with Cornelius acknowledge God speaking to vs in his woorde and offer our selues prompt and ready to fulfil his commaundements The chiefe thing in this businesse is the message of the Angell which appeereth to consist of two partes Therefore we will speake of eche of them in their order The first part conteyneth a consolation whereby he cheereth vp Cornelius minde hauing bene long in perplexitie For he saith Thy prayers and thy almesses are come vp into remembraunce before God. Which woordes are not negligently to be passed ouer bicause the Papistes abuse them two maner of wayes while they striue for the glory of mans righteousnesse against the merite of Christ. For first they hereof gather that men be prepared by their owne power and workes to be afterwarde iudged woorthy to receyue greater grace and saluation in christ Next they simply and absolutely attribute the prayse of merite vnto workes as though we were iustifyed and saued by them But the thing it selfe declareth they are deceyued in theim bothe For touching the first it is most vaine that they dreame of this place concerning theyr preparations forasmuch as it sufficiently appeereth that Cornelius had nor did of him self none of those things which before was rehearced of him For how should one of the Gentyles borne and brought vp in superstition from his childehode know feare the true God of his owne industrie considering that the naturall man perceyueth not the thinges belonging vnto the spirite of God How should he also make his prayers to be acceptable vnto God without faith seing that without faith it is impossible to please God And if he had faith as it can not be denied it must needes be that he had it of the gifte of God. And faith is not without the spirite of regeneration which brought forth in him both the feare of God the desire to be almesfull and what soeuer good qualitie els was in him And we all stande in the case that Cornelius did and no man is able of him selfe to make ready him selfe to receyue the grace of God forasmuch as we be not able of our selues to thinke well Furthermore it is ridiculous to attribute the name of meryte vnto workes to glory of them in the iudgement of god For who is able to say that he did them of himselfe And haue we forgotten that saying of Paule What hast thou that thou hast not receyued And if thou hast receiued it why boasteâ—t thou as though thou haddest not receyued it Moreouer we must needes acknowledge whether we will or nyll that whatsoeuer woorkes come from vs be imperfite although we doe them by the grace of God working in vs according to the appoyntment of Gods worde For the concurrence of our carnall affections and wicked lusâ—es and desires infect the same In so much that the holy men in the Prophete saye that our righteousnesse is as a ragged cloth arrayed or distayned with a womans disease To conclude whereas all things in vs are corrupt whatsoeuer is in vs that pleaseth God it pleaseth him bicause of our fayth only in Iesus Christ. For in him is he well pleased Yet we denie not but that the Scripture vseth many times this worde rewarde But that rewarde is the gift of Gods grace who as Augustine sayeth crowneth or rewardeth his giftes in vs who otherwise deserue to be called vnprofitable seruants â–ª Therfore the wordes of the Aungell haue a farre other meaning For his purpose is to teach vs that God had a consideration of Cornelius doing before this and that he despised not his prayers and whatsoeuer other deedes of deuotion else he did And he calleth to his remembrance the promyse of Christ saying To euery one that hath shall bee giuen For they are sayde to haue which vse to bestowe the gifts giuen them of Gods liberalitie as meete is Hereof may be taken a generall comfort that earnest prayer and deuotion is not vnprofitable or in vayne and out of doubt we shall perceyue great encrease of Gods gifts if we will lende vnto the Lorde Apply the
ghost It seemeth that Peter reasoneth on this wise Christ our Lorde promised to his elect his spirite which the worlde coulde not receyue and he sayd that he alone was the giuer therof Therfore whereas he hath sent the same spirit vnto the Gentiles hath vouchsafed to baptise them with his holy ghost I could not choose but followe the example of such a guyde nor iudge them vnworthy the baptisme of water whom God had iudged worthye of his spirite And Peter maketh a trimme difference betweene Christ the Minister bicause he woulde not haue that wrongfully attributed to the externe ministerie that belongeth onely vnto christ But bicause we haue otherwheres entreated hereof it shall suffise for this time to haue noted thus much by the waye The fifth part conteyneth a very graue conclusion as well in wordes as arguments For he sayth If God therefore gaue vnto them lyke giftes as he gaue vnto vs which beleeued in the Lord Iesus Christ what was I that I should withstande God It shoulde haue bene a wicked part to haue sayde they had bene vnlike whome God had vouchsafed to make like But how much more greater impietie had it bene to haue shut out from the communion of the Church those whome God by so euident an argument had declared to haue pertayned to his Church Yea whome he had openly chosen and adopted Therefore Peter confesseth that he shoulde haue bene an aduersary of God if he had gone about any such thing And if they be the aduersaries of God which keepe those men from the fellowship that is in him whom he doth vouchsafe to make members of his Church bicause they thinke them vnworthy of so great fauor and grace what shall we saye of them which by false doctrine deceyue Christes sheepe or else rage against them with plaine force and tyrannie bicause of their confession of Christ They shall one daye feele his mightie and heauie hande whose enimies they chose rather to be than his friendes followers It is our part so to acknowledge and embrace the grace of God as also to bring and trayne all other to the fellowship of saluation the which God the father hath set out to his elect in his beloued sonne Iesus Christ to whome be prayse honor power and glory for euer Amen The .lxxix. Homelie WHEN they heard this they helde their peace and glorified God saying Then hath God also to the Gentyles graunted repentaunce vnto lyfe They also which were scattered abroade through the affliction that rose about Steuen walked throughout vnto Phoenicia and Cyprus and Antioche preaching the worde to no man but vnto the Iewes onely Some of them were men of Cyprus and Cyrene which when they were come to Antioche spake vnto the Greekes and preached the Lorde Iesus And the hande of the Lorde was with them and a great number beleeued and tourned vnto the Lorde AS the Apostle Peter in conuerting of Cornelius dyd the duetie of a godly and faythfull Apostle whyle he thought it good to obey the expresse commaundement of God wythout any lyngering so when his dooing was of some persons vniustly reprooued he shewed an excellent example of a christian and Apostolyke modestie For he declared the reason of his doing most friendly and diligently vnto them of whome he might most iustly haue requyred what authoritie they had so to doe But leauing all other arguments apart he vrgeth this one thing that he did nothing of hys owne deuyse but according to Gods appointment and commaundement By which example we haue learned with what argumentes we shoulde arme our selues against those which nowe a dayes accuse vs with lyke frowardnesse for breaking the traditions and customes of men Let the authority of Gods worde suffise vs which whosoeuer despyseth he is vnworthye of whome the Church of Christ should make any accompt It remayneth in thys hystorie to intreate howe those men which erewhile were such knapped Comptrollers accepted Peters Apologie or defence He sayth they helde their peace and gloryfied God saying Then hath God also to the Gentiles graunted repentance vnto lyfe Moreouer they were whysted and dyd not with mans reason argue or replye agaynst the commaundement and wyll of god By which argument is aboundantly declared that they stroue not against it of malice or enuie but rather of an inconsiderate and blinde zeale of godlynesse which Paule also otherwheres layeth to their charge And bicause Peter easily espyed the same affection in them for thys cause he thought to deale with them herein the more gently For they which are ledde with a zeale of the glory of God and vse to credyt and yeelde vnto reasons shewed them must not be cast of as incurable or be ouer bytterlye delt withall And 〈◊〉 is the propertie of those that be truely faythfull that they will willingâ—â— yeelde vnto arguments brought out of the worde of God although they â—â—lly perceyue not the reason of the things that are sayde For this is the true and right exercise of fayth when we submit our reason vnto the commaundementes and worde of God which thing Paule euerywhere teacheth vnder the obedience of fayth which he sheweth to be the ende and scope of preaching the gospel wherby it easily appeareth that they are not to be taken for faythfull which are not ashamed stiffely to contende against the manifest Oracles of Gods worde Furthermore it is sayde they glorifyed God which is a meere euident signe that they receiued Peters excuse and admitted it with good wyll For there be some that being subdued by force of reason holde their peace bycause they haue not what to answere yet as the Poet sayth they hyde their griefe in the bottome of their hart But he that glorifyeth God testifieth by an infallible argument that he is fully satisfyed We are taught that we must reioyce and be gladde at those whome God doth illuminate with the lyght of his truth This we ought to doe both by reason of the desyre that euery christian man is bounde to haue of the glorie of God and also bicause of the loue which we ought to beare to the furtheraunce and profite of our neighbour And surely there is nothing that so reioyceth a faythfull soule as to see the light of truth to spreade it selfe abroade to the increase of Gods glory and the saluation of many Againe we ought to mourne from the hart when we see any neglect or fall from the waye of saluation So we read that Samuel contynually mourned bicause of Saules most wretched fall And Paule contynueth in prayers for the Iewes and desyreth to be accursed from Christ for them that they might be saued But nowe a daies we be a colde in both these pointes which thing is the chiefe cause that the Gospell proceedeth no better But let vs see the wordes wherewith they declare the affection of their minde Then hath God also graunted to the Gentyles say they repentaunce vnto lyfe
come might be preuented And fyrst bicause they whose mindes through contention were mooued might happen to suspect Paule and Barnabas credite in this dealing they ioyne vnto them messengers of no small dignitie and estimation Againe least Silas and Iudas might not seeme by craft and subtiltie to be wonne and made on Paules side they commende and defende their authoritie by publike letters By which example we are taught that prudence and wisedome is chiefely to be vsed in publike affayres of the Church least vnaduised rashnesse maye preiudice a cause of it selfe otherwise both good and honest Here is to be considered the order of the Primitiue Church which the same Church was woont to vse in publike affayres The Apostles in deede with the Elders had the rule and ordering of all matters as they who had the ouersight of the Churche committed vnto them Yet they tooke not on them such rule and authoritie to exclude or shut out the people from the hearing of such things as appertayned indifferently vnto the whole Church Againe in the people was great consideration of modestie whereby it came to passe that euerye one gaue place vnto the truth and none of them prouoked eyther with 〈◊〉 or other peruerse affection would vnaduisedly stirre or make businesse Nowe where the ambition of Prelates hath disturbed and broken this order who contrary to the commaundement of Peter the Apostle haue chalenged vnto them a Lordship ouer the inheritance or Church of Christ the congregations are euery daye molested with newe contentions and there appeareth no ende eyther of errors or moste bitter debates But let vs see the letters of the Synode or Counsayle where a thing of most weight and importance is most briefely and plainely entreated For as truth is easily perceyued and voyde of all guile so it desireth no fetches nor affectate ornaments and deckings This Epistle or letter consisteth of fower partes all which for the more perspicuitie we will seuerally speake of The fyrst parte contayneth the superscription which nameth the authors of the Epistle and those to whome the same is written And they are all so named as a man may perceyue nothing is spoken of arrogancie or ambition Yet is there an order obserued wherof a man must haue regard in euery thing First are the Apostles placed bicause Christ appointed them to be teachers of the whole worlde and his witnesses and adourned them with such dignitie that they are called the salte of the earth and light of the worlde After that are the Elders named of whose office we haue spoken already before Last of all all the beleeuers are comprehended vnder the name of brethren Therefore these letters are written in the name of the whole Synode and Congregation And they are written vnto the brethren that dwelt at Antioch in Syria and Cilicia amongest whome schisme and troubles were raysed through the malice and craft of deceyuers We must marke the calling of one another brethren which appeareth to be a moste auncient vsage euen from the time of the Apostles There is two occasions of this name We are called brethren both bicause we haue all one father which is in heauen who hath prepared for vs one inheritaunce of hys kingdome and also for that Iesus Christ the sonne of God taketh vs for his brethren and doth vouchsafe to make vs coinheritours with him As therefore this name serueth much for the mainteyning of concorde among Christians so it bringeth a singular comfort in all kinde of temptations For it is impossible that Iesus Christ shoulde neglect them whom he hath once taken for his brethren and will haue to be heyres of his kingdome Woulde to God they woulde expende this name which now a dayes make such odious differences of Nations as though no dutie of Christian charitie were due vnto those which are borne out of our countrie Yet the Apostles acknowledge the Assyrians and Cilicians people farre distaunt from them and borne of the Gentyles to be their brethren What wickednesse is it therefore to thinke Christian menne whome Christ taketh for his brethren for the Countries sake to be straungers vnto vs Ought the inheritance of the earth to be greater than the inheritance of heauen In the seconde part they grauely controll the deceyuers and false Apostles euen as the weyght of the cause and daunger of saluation by them procured deserued And fyrst they confesse they went forth from them but so as they were no partakers with them And this they laye as a stopple against their vaine vauntes and bragging For they vsed to saye they came from Ierusalem and had learned their doctrine of the Apostles who taught the same learning at Ierusalem Therefore the Apostles denie not that they went forth from their Church but yet therefore they aduise not euery man to credite and receyue that they teach For it is commonly seene that deceyuers come forth of the Church as we haue elsewhere taught Therefore that vaine vanitie of tytles and succession whereby the Bishops of Rome defende their dignitie in these dayes while they alleage the authoritie of the Church of Rome and the Apostles their Predecessours is not sufficient We be not ignorant that the fayth of that Church was once such that Paule worthily commended the same Wee know also that there haue bene many Bishops in the same of notable godlynesse faith and learning of whome diuers haue bene crowned with martyrdome But what is all this to our Bishops now a dayes whose beliefe learning and conuersation is altogither different from those men They that will defende themselues by the authoritie of the Church should followe the steps of the Primitiue Church This done they declare what these deceyuers did They haue troubled you with wordes and cumbred your mindes They are therefore disturbers and not builders of the Church as Paule well obserued wryting to the Galathians I marueyle you are so soone turned vnto another Gospell which is nothing else but that there be some that trouble you Againe I woulde to God they were seperated from you that trouble you In these wordes is declared the effect of false doctrine which a man may espie in all them which ascribe not vnto Christ onely all the order and praise of our saluation First they trouble and make the hearers vncertaine of their saluation whiles they ouerthrowe fayth For it cannot be that they haue anye thinge stable and certaine that sticke to the workes of the lawe bicause the lawe exacteth a perfyte and an absolute obedience in all poyntes which is not in mannes power to perfourme Wherefore according to the saying of Paule as soone as saluation is declared to be in workes then faith is in vaine and the promyse of none effect And the false Apostles doe not onely trouble men this waye but also for that they be authors of schisme which must needes ensue as soone as saluation is not attributed to Christ onely For example we haue the Church
Christ to come out of the maid teaching vs by this example that there ought to be no fellowship betwixt the deuill Christ and his seruantes forasmuch as Christ came into this world to destroy the works of the deuill But for al this the deuill leaueth not his tackle but rather seeing by flattery he cannot preuaile being striken in a great rage professeth extreeme enmity against Paule by the master and mistresse of the mayden and proceedeth so farre in the matter that he fyrst causeth the Apostles to be beaten with roddes and to be put in prison and at length to be thrust â—ut of the Citie This place is worthy to be singularly considered bicause it setteth forth to vs to beholde as it were in a glasse the craftes and enterprises of our common enimie But chiefely Luke declareth what cause incensed the Maisters of this Mayde agaynst the Apostles They perceyued sayth he when this prophecying spirite was driuen out that the hope of their gayne was gone Couetousnesse therefore was the chiefe cause of this adoe which did not onely dazell their eyes that they coulde not see the truth but did also so set them on fyre that they coulde not but with deadly hatred persecute the same This is an example very notable teaching vs what a mischieuous euill couetousnesse is Paule calleth it the roote of all euill And the scripture in another place techeth vs that there is nothing more wicked than a couetous man. There are also euerywhere examples which prooue that lawe and right is corrupted through couetousnesse good maners infected the honestie of Maydens and Matrones assaulted amities and friendship broken and fynally most flourishing common weales ouerturned But the force and infection of this euill is nowhere more euidently espyed than in matters of religion For couetousnesse drawing the minde of man from God maketh them Idolaters which ought to put all their hope and trust in God onely For where our treasure is there is also our hart The treasure of a couetous man is in his goodes and heapes of money Therefore the couetous mannes minde must needes be â—yed thereto Therfore it is euident there can be no religion wheresoeuer couetousnesse once beareth rule For the which cause Paule doubted not to call couetousnesse Idolatrie Coloss. 3. Ephe. 5. And when couetous men brag of religion they vse religion but for their gaine also and the more holy a pretence they sette vppon their couetousnesse the more they offende So through the couetousnesse of the Iewishe Priestes it came to passe that the Temple of the Lorde was made a Fayer or market and vnder the pretence of long prayers the houses of the widdowes and fatherlesse were deuoured And the Apostles chiefely attribute this vnto the deceyuers of the later dayes that they shall denie the Lorde that redeemed them and make money and merchandise of his members Which Oracle if a man woulde compare with the vsage of our dayes he shoulde confesse that Peter had hyt the nayle on the heade for that nowe these many yeares all things haue bene solde in the Popedome for money Yea this only thing may we thanke for all the traditions of men for so many orders of Monkes such confusion of ceremonies Diriges and whatsoeuer such like But besides all these thinges there is one much more grieuous matter namely that this couetousnesse maketh menne they cannot abyde the truth and the enimies thereof For although couetous men can abyde many other things yet they cannot suffer their aduauntage to decay nay they will waxe starke madde if a man take away the occasion thereof Of this spring such wicked consultations against the truth treasons tumults all kinde of persecutions Examples to prooue the same are euerywhere to be found Caiaphas blinded with couetousnesse caused Christ to be killed Iudas mooued with couetousnesse betrayed him And the maister and mystresse of this Damsell wished the Apostles out of the way for no cause so much as for that their doctrine hindered their gayning They coulde abyde that Lydia was conuerted vnto Christ that the Apostles were lodged in hir house that they preached vnto them that assembled togither by the water side and brought euery day newe Disciples vnto christ But they cannot abyde to haue their gaine turned away The very like we shall see a little hereafter in Demetrius among the Ephesians But what stande we in rehearsall of olde examples seeing in our dayes couetousnesse onely doth chiefely hinder and stoppe the course of truth The Bishops of Rome blinded with desire of lucre flye all kinde of reformation The same bindeth Princes and the Nobilitie vnto Antichrist in that they perceyue the Popes and Bishops may maintayne many of their kinsfolke with Ecclesiasticall goodes and liuings which otherwise might go for rascalles and be fayne to labour and toyle with their handes The same maketh merchauntes customers souldiours and all states of men offended with the Gospell bicause they see that if the Gospell be receyued such trades of waxing rich as many occupie in these dayes cannot stande What shall we say of the Gospellers Doe not they runne chiefely vpon this rocke while vnder a cloake of the Gospell they hunt for riches and honor Of which hope if they be disappointed they become open enimies of the truth being of the same minde that we saw before Simon Magus was of Let vs therefore flye this hideous monster and being content with our state thinke nothing better than the knowledge of the truth of the Gospell which onely is able to make vs partakers of euerlasting saluation But let vs returne to this Damsels Master and Dame and see what they did against the Apostles First they laye holde on Paule and Silas as the chiefe authors of all this matter When they had bounde them they bring them into the market place vnto the headboroâ—ghes of the Citie after that they deliuer them vnto the souldiours which the Romanes had there put in garrison Then they beginne an accusation against them both byting and artifycious These men say they trouble our Citie seeing they are Iewes and preache ordinaunces which are not lawfull for vs to receyue neyther to obserue seeing we are Romanes They obiect therefore against them two most heynous crimes seditious disturbance of the Citie and seducing of the people The later cryme they amplifye by reason of the Romaine lawes whereby newe maners of worshippinges or religion were forbidden neyther was it lawfull to honor or worship any newe God before the senate had allowed him for a God as that auncient writer of the Church Tertullian hath noted Further they exaggerate both the crymes by circumstances of persons For they glorye in that they are Romanes and therefore worthy to be defended that they may liue in safetie according to the Romane lawes They call the Apostles Iewes after an odious sort and wise bicause the name of the Iewes was hated and enuyed of all men in somuch
at Lyddias house and them they exhort to be stedfast in the fayth and comfort them very effectually Moreouer Paule wryteth an Epistle vnto them wherin we are taught how prosperously this cōgregation afterward came forward whose beginning seemed altogither vnprosperouse vntowarde Whereby it appeereth the course of the Gospell can be hyndered by no attemptes of the wicked Sometime the Ministers thereof are bounde but the worde of God can not be bounde Againe they that preach the same are thrust out and banished but the spirite of Christ cannot be banished but breatheth wheresoeuer it pleaseth yea when men holde their peace the stones will preach Christ. Let these thinges make vs constaunt in the fayth that hauing at length ouercome the worlde and Prince thereof we may liue and raigne in heauen wyth Iesus Christ our sauiour to whome be all praise honor power and glory for euer Amen The .xvij. chapiter vpon the Actes of the Apostles The Cxiij Homelie NOWE as they passed through Amphipolis and Apollonia they came to Thessalonica where was a great Synagoge of the Iewes and Paule as his maner was went in vnto them and three Sabboth dayes disputed wyth them by the scriptures opening and alleaging that Christ must haue suffred and rysen agayne from the death and this is Iesus Christ whome sayde he I preach vnto you And some of them beleeued and ioyned in companye with Paule and Silas also of the Grecians that feared God a great multitude and of the chiefe women not a fewe OUr Lorde and Sauiour Iesus Christ in the Gospell of Luke sayth No manne which putteth hys hande to the plough and looketh backward is meete for the kingdome of heauen Which wordes doe admonishe vs that of all christians especially of the Ministers of the word is required an inuincible constancie of the minde whereby they maye go forwarde without feare against al traueyle and daunger and not be withdrawne by anye temptations to forsake the office committed to their credit Of which constancie is set out vnto vs a most worthy example in the Apostle Paule who from the fyrst daye he tooke in hande the seruice of Christ and the Gospell was in continuall labour and daunger and yet held on seeking daylie new occasion with great courage of minde to set forth the kingdome of christ And as he had done heretofore in other places the selfe same did he wyth incredible industrie among the Macedonians as this present hystorie declareth For being verie euill intreated at Philippi to the which place he was called by a vision yet he murmureth not against God nor doubteth not of his calling nor leaueth not of his duetie through feare but taketh his iourney directly thorowe Amphipolis and Apollonia and commeth to Thessalonica the chiefe Citie of all Macedonia where after he had spreade the lyght of the Gospell he getteth him to Berrhoea and from thence to Athens where he preacheth Christ among the most learned Phylosophers of the Gentiles and as it were vpon the open stage of all the worlde But to let passe all other thinges let vs see what was done at this tyme at Thessalonica First it is sayde he went through Amphipolis and Apollonia and there is no mention made that Paule preached in those Cities therfore it is lyke the holy Ghost offered him no occasion there to preache But when he came to Thessalonica he went into the Iewes Synagoge which was very notable and full of people and there by the space of three Sabboth dayes he taught them the gospell of Iesus christ And yet it might seeme a straunge thing that Paule woulde offer the doctrine of saluation agayne vnto the Iewes whose incurable malice he had so often tryed and whome he perceyued God had cast of by many euident arguments But he was mooued partly with the feruent desyre he had to set forth the kingdome of God and partly with the constant loue that he bare to his nation for whose sake otherwhyle he wished to be accursed And yet we must not thinke this to be any blinde affection for as much as the Lorde had long before prophecied that though the Iewes were cast off certaine remnauntes shoulde be saued And perhappes he might be mooued by the example of Elias who when he thought all the people had forsaken the God of Israell was tolde that there were yet seauen thousande which had neuer bowed their knees vnto Baal We are taught by this example of Paule that we must not ouer hastily cease from doing our duetie bicause of many mens ingratitude but rather as the Apostle otherwhere teacheth vs tollerate the euill wyth meekenesse instruct those that make resistaunce if at anye time God will giue them repentance to knowe the truth and that they may come to themselues againe out of the snare of the Deuill For where we be the seruauntes of God it becommeth vs to imitate his condition and propertie and not to be offended with the ingratitude of the worlde for as much as we knowe that we haue a rewarde layde vp with the Lorde which shall neuer fayle vs Therefore inexcusable is their waywardenesse which assoone as they perceyue they nothing profyte cease of from doing their duetie are not ledde with the example of God and of Christ which vsed such great lenitie and long sufferaunce towards the incurable malice of the Iewes euen from the fyrst beginning of that nation It is also worthy the obseruation to see howe Paule keepeth the religion of the Sabbothes and goeth into the Synagoges to preach there following the example of Christ who dyd nothing in secret but taught abroade openly In the meane season we see this was an olde vsage amonge the people of God for the godly to come vnto the Church for whose sake we reade holy dayes and holy places were in times past ordeyned of god It is necessarie that we obserue the same both for doctrine sake which can no waye more commodiously be taught and also bicause of externe religion which ought to be openly exercised that the profession of true fayth fayle not For the which cause Christ adourned the congregation and Church comming with hys example and commended it with a notable promise and this is the cause that Paule in his fyrst Epistle to the Corinthians is so diligently occupied in gyuing preceptes for the well ordering of them Wherfore their frowardnesse must needes be detested which deryde and scoffe at the publike assemblies of christians plainely testifying that they are ledde with no care of wholesome doctrine or sincere religion But what doth Paule in the Synagoge of the Iewes euen the same that we heare he vsed to doe in many places For he taught out of the scriptures declaring howe it was necessarie that Christ shoulde die and rise againe from the dead and that this was the same Christ whom he preached Here must we diligently marke all these pointes bicause they fullye conteyne the whole trade of the
vnto him that it appeareth he scarce preuayled any where lesse than there For some of them rayled at his doctryne and clapped their handes at it other of curiositie frame and apply it to their affections In the meane season in so great a corruption of menne appeareth the woonderfull wysedome of God which coulde so well vse the naughty affection of most curious men For by this occasion it cōmeth to passe that Paule being brought out into Mars hys streete as into a publyke stage of the whole worlde preached the Gospell of Iesus Christ. The argument of hys Sermon was to bring the Athenians from superstition and Idolatry to the honor of the onely true God through Iesus christ First therefore he friendly reprooueth them and accuseth them of their ouermuch superstition After that he reasoneth of God and of the true religion nycking their foolishnesse which thought God coulde be worshipped in Images or in any other inuentions of man At length he commeth nearer vnto Christes cause Yet at this time we will intreate but of the fyrst part with some other poyntes annexed to the same His beginning is very briefe wherin he artifycially insinuateth hymselfe and comprehendeth both the proposition and summe of his sermon He calleth them men of Athens bicause they esteemed it to be a very honorable name as the Orations of Demosthenes and diuers others declare In the olde tyme they were ignorant of those ambitious tytles wherewith nowe a dayes prowde and vayne men reioyce to be made madde and drunken which thynke all glory standes in the beautie of such names Furthermore he insinuateth hymselfe very friendlye into their mindes least they myght be offended wyth the beginning of his talke and so refuse to heare him For he sayth I perceyue you are ouermuch giuen to superstition Your wisedome and policie is euerywhere commended but in religion you seeme not onely ouercurious but also vncertayne of all thing so that therein you seeme to haue least knowledge wherein you shoulde haue most And bicause no man should reprooue hym of lying he prooueth his saying by the publike superstition of a certayne aultar in that Citie What the sayde superstition was diuers haue gone about curiouslye to search The Greeke Scholes make mention of one Philippides whose hystory they shewe and say the inscription was thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say To the Gods of Asia and Europa and Aphrica to the vnknowne and straunge god Howbeit I suppose it was onely but such as is of Paule reported For he might haue bene suspected for a forger and false reporter if he had recyted the superscription wherein they reposed so great holynesse otherwyse than it was written But it behooueth vs chiefely to consider Paules intent and purpose whych was to prooue that the Athenians had no certayne religion wherevnto to stande but wandred vppe and downe in a maze of opinions and superstitions being not contented wyth the Gods of the Gentyles and of their owne country but also worshipping an vnknowne god And vndoubtedly the wyser sort were not a little mooued and touched with hys sayings And therefore wythout holding them longer in doubt he promyseth to teach them the knowledge of that true God whome as yet they knewe not It is very worthy to be considered howe the Athenians erred in religion aboue all other Nations being yet the wysest and best learned of all others For their Citie flowed in the most subtile professors of Philosophy whom as we erewhile sayd students from all partes almost of the worlde came to heare This example teacheth vs howe fowly they are deceyued which will not suffer youth to studie diuinitie before they are euen drunken in the Gentyles Philosophie and made vtterly vnapt to the obedience of the Gospell where notwithstanding no kinde of persons more profyte therein than those which abandon the pregnancie of their owne witte and submitte all their vnderstanding to the obedience of fayth Moreouer let vs marke in this place howe the Athenians are here chiefly accused of false religion bicause they worshippe an vnknowne god For hereby Paule prooueth that they haue nothing certaine in their religion Herby it appeareth that religion cannot stande without the true knowledge of god For not onely Paule but Christ also vseth the same argument agaynst the Samaritanes where as it were with one blowe he stryketh downe all their religions saying you worship you knowe not what For the whole Scripture teacheth vs that religion consisteth chiefely in true fayth and inuocation of god For without faith it is impossible for any body to please God or to come vnto him And God requyreth this worship chiefly of vs that in our troubles we shoulde aske helpe and deliuery of hym But vnlesse we be inspired with the knowledge of Christ we can neyther beleeue in God nor call vpon him which thing Paule teacheth by an elegant and feate gradation He that calleth vpon the name of the Lorde sayth he shall be safe But how shall they call vpon him in whome they beleeue not How shall they beleeue vnlesse they haue hearde c. Beside this they that knowe not God truly turne to the imaginations of their owne reason wherein it appeareth euidently there is no certaintie by this one argument that eyther they themselues dayly haue newe deuises or else embrace the deuises of other men according to that saying of Christ Whosoeuer drinketh of this water materiall and drawen by his owne strength shall thirst againe c. Examples to prooue the same are euerywhere extant For the same that we heare the Athenians did foolishly worshipping such a God as by their publike inscription they confessed they knewe not the same we reade hath come to passe vnto all men For thinke we the Gentyles woulde haue chaunged the glorye of the immortall God into the ymage of a mortall man or else into a brute beast if they had knowne him truly Woulde they euery daye haue receyued newe maners of honouring him borrowed of forren Nations Woulde they haue thought by acte of Parliament to haue confyrmed or disanulled their Gods and their religion as Tertullian in his Apology testifyeth the Romaynes did What a foolish saying of the shipmayster was that which bade Ionas call vpon his God if happily he would heare them seeing they had called on their other Gods hytherto altogither in vaine But that that was thought a foolishnesse in the Gentyles the same Elias vpbraydeth the Israelites with calling vpon Baal And God many times complayneth howe the people multiplied and encreased their Gods. And we can confesse that all these people offended in times passed And yet fewe acknowledge with their hart that the same hath many yeares bene done and is yet done in the Popes kingdome For what certaintie is in that religion where the Pope euery day maketh newe gods and Goddesses Where euery daye newe kindes of rytes and ceremonies are deuised Where the deade
God thought good to adourne Apollo Amongst these thinges eloquence occupieth the fyrst rowme which is a thing necessary for all persons as well in the ministerie as in the common weale as daylie experience declareth But whether this gifte come vnto man by nature or be gotten by arte labour studie and traueyle we knowe it hath bene a thing long agone argued on amongst the fyne witted Orators and Phylosophers But we following the Apostles saying account the gift of vtteraunce amonge the giftes of the holye Ghost By whose inspiration we say that Apollos had this gift Secondarily Luke sayth that he was mightie in the Scriptures and endued with an effectuall dexteritie of handling them Thus he maketh a difference betweene this mans godly eloquence and prophane For vnlesse the matter entreated of be taken out of the holy scriptures or from the mouth of God eloquence is to no purpose as the which is occupied rather about tryfles and in ostentation then about things needeful to be knowne and done And verily the Orators of the gentiles are not to be called eloquent which in deede disputed and debated things fynely and trimly but such as perâ—â—yned nothing to the godly and christian leading of our lyfe what else therefore shall we saye they did but heaue out vaine wordes pulling Hercules buskinnes as they say vpon a childes legges Certaine men marueyle at the force of their speech but yet vaine men and not much vnlike vnto them Howe much better did that Lacedemonian aunswere a Sophister that promised to tell a long and extemporate tale of any matter I sayth he would not commende that shoomaker that woulde pull a wide shooe vppon a little foote Therefore vnto this godly and profytable studie of Scripture Apollo ioyneth the knowledge of eloquence But bicause diuers euen in scripture seeke ostentation and vain glory as Christ vpbraided the Iewish Scribes therfore in the third place Apollo is sayd to haue bene infourmed in the way of the Lorde that is to haue the knowledge of christ Luke vseth this word way to declare that he was not ydle in this knowledge but following the rule of Christ laboured to order his whole conuersation of life thereafter This is the ende of all giftes For where our saluation is conteyned in Christ onely vaine and vnprofytable is the ostentation of all other things except men ioine the knowledge of him with their other studies And Christ himselfe expressely teacheth vs that this shoulde be our marke and ende in searching the Scriptures Which was the cause that Paule iudged all those things which the worlde greatly esteemeth as dunge so he might attayne to the knowledge of christ He sayth also that Christ is made of God our wisedome and he desireth to knowe nothing but Iesus Christ and 〈◊〉 crucifyed Woulde God they woulde consider these things which in schooles and vniuersities bewitch yong men with vaine Philosophie and banishe from thence the knowledge of Christ as a thing belonging only to beggerly Diuines as they call them The seconde thing to be learned in Apollo is that such an excellent man wanteth yet some thinges which to know is necessary for all men Wherevpon we gather that God giueth not all things vnto all men and that there are increasements and certaine degrees of encrease in gyftes considering no manne in the worlde hath full and perfyte knowledge of the mysteries of the kingdome of God which Paule sayth we shall haue in the worlde to come when we are taken into heauen and shall see God face to face as he is Whereof yet no manne must gather that all things sayde of religion in this worlde are vncertayne For where God by his worde in the Scripture reuealeth to vs the knowledge hereof it cannot be vncertayne that is declared in the worde Yet bicause the perfyte knowledge of God is reserued for vs in heauen we may euery day as long as we liue profyte and encrease therein We must therfore neuer rest here but still studie for more knowledge of God that we maye attayne euen in this worlde to some taste of this perfection as farre as we are able Hereby are those ydle Dranes reprooued which thinke all studye that is giuen vnto Scripture is vaine and vnprofytable thereby declaring that they neuer once tasted the same For such is the pleasantnesse of Scripture that it is a baite as it were for men always to bite at Those prowde men also that haue so much affiance in their knowledge that they thinke there is no more for them to learne and therefore despyse all study of scripture are here confuted which are so farre from that perfection that they perswade themselues to haue that they yet knowe not themselues very well Furthermore to returne vnto Luke he ioyning to the description of his person the thinges that he did declareth howe Apollos vsed these giftes that God gaue him He spake feruently in the spirite and taught diligently the things of the Lorde Agayne hee beganne to speake boldlye in the Synagoge Therefore he vsed his giftes to the setting forth of the glorye of the Lorde teaching vs by his example that then Gods gifts are lawfully vsed when Gods name which gaue them vs is by them celebrated This thankefulnesse we owe euen by the lawe of nature which is graffed in all creatures Therefore they greatly offende which ydly bury the gifts that God hath giuen them whereof Christ intreateth vnder the Parable of a naughty seruaunt Math. 25. Yet much more grieuously doe they offende which abuse his giftes at their pleasure to the reproche of his holye name as nowe a dayes commonly the giftes both of the minde and bodye are abused But they shall one day giue a streight account vnto God that thus fylthilye defyle and pollute themselues Also this example declareth what trade of teaching shoulde be vsed in the Church First zeale and feruencie of spirite is needefull that all men maye see their saying commeth from the heart For onlesse this spirite be present the teaching shall serue but to ostentation Thus that ardent and continuall traueyle in teaching and that feruent spirite in reforming the Temple abundantlye declared the zeale that Christ was enflamed with And those that are milke warme teachers shall neuer be allowed bicause Christ will haue euen priuate men in matters of religion to be hote See Apocalyps 3. Next it is needefull to vse diligence both bicause of our dull witte which perceiueth not heauenly thinges and also bicause of the corruption of our nature which alwayes vseth to resist Gods commaundement Beside the malice of Satan our common enimie whose craftes it behooueth the faythfull Ministers of God day and night diligently to withstande Therefore Paule commaundeth Timothie whom he knew was brought vp of a childe in the studie of Scripture to giue heede to his reading Likewise hereafter he exhorteth the Pastors of Ephesus to wakefulnesse and diligence by most weighty arguments Thirdly it
of the things done by Paule at Ephesus beginneth to tell fyrst howe he brought certaine persons to frame that vaunted themselues of the gospell but were not throughly instructed therein and howe he adourned that church with the giftes of the holye ghost Which hystorie as it serueth much to our instruction so is it for this cause dyligently to be considered bycause dyuers men in times past haue contended by authoritie of this place to baptise those againe which before had bene baptised by Heretiques At this day also the Anabaptistes abuse the same a verie frowarde and phrentike kinde of persons keeping infantes from their baptisme and affirming that none ought to be baptised but such as are of yeares of discretion and well infourmed in the principles and knowledge of Christ. But that both these and the olde wryters were deceyued it shall easily appeare by the text it selfe whereby it shall be prooued that Paule ment nothing lesse in this dooing than that which they go about to gather thereof For fyrst it is sayd Paule went about to examine certaine disciples which he met withal after he came again to Ephesus But it is not lykely that these and no more had professed Christ bicause we may gather a greater vtilitie of the gospell among the Ephesians by that we heard in the ende of the .xviij. chapiter Nowe that Paule taketh these to examine rather then any other this seemeth to be the cause for that they liued not agreeably to the profession of christian men For it is like it hapned at Ephesus as it doth commonly in euery place when the truth is fyrst preached but the discipline of the church not fully established For then we shall see many which will professe to be gospellers more for hatred of the olde state then for loue of the truth bicause they would vnder a cloke of the gospell liue the more licentiously Bycause Paule perceyued that these were such a kinde of people to the intent they might be brought to better conformitie and passe and not perishe like those that receyued the seede of the gospell into a stonie grounde Paule beginneth to examine them of their beliefe and so to laye before their eyes howe farre they were as yet from the marke of perfection He demaundeth therefore if they had receyued the holy ghost This question must be vnderstanded of the giftes of the holye ghost which God at that time vsed to giue to the faithfull that is to say the knowledge of tongues and exposition of the scripture whereof we haue already manye times intreated This place teacheth vs howe to know true christians from false and counterfeyte For although those speciall giftes of the holye ghost which were sometime miraculously giuen be at this day ceassed yet the promise of Iesus Christ remayneth fyrme which promised his spirite to those that were his And as Paule elsewhere sayth they that haue not the spirite of Christ can not be his members And the other effectes of Gods holye spirite are as necessary at this daye as the vnderstanding of tongues and interpretation of scripture was in time passed namely the mortifycation of the olde man the regeneration and innouation of our minde purifycation sanctifycation and such other like As many therefore as lacke all these things it is certaine they boast in vaine of the faith name of Christ except we shall say that the spirite of Christ is an ydle and sluggishe spirite But let vs heare the aunswere of them whome Paule examineth in which they vtter a very grosse and barbarous ignoraunce saying No we haue not heard whether there be any holy ghost or no. But howe were they ignoraunt of the holy ghost which had heard so often mention of him in the lawe and in the Prophets For it is out of doubt they were Iewes bicause they were baptized with the baptisme of Iohn Were they ignoraunt then of that saying of Moses which in the beginning of his hystorie wryteth that the spirite of God mooued vpon the waters Or else had they neuer heard that saying of Dauid by the worde of the Lorde were the heauens made and all the hostes of them by the breath of his mouth Againe take not thy holye spirite from me Besides they might haue knowne the voyce of the Messias speaking by the Prophet the spirite of the Lorde God is vpon me c. How is it therefore that they say they haue not heard whether there be any holy ghost or no The aunswere is easie For as Paule demaunded of the effectes of the holy ghost so they make aunswere concerning the same as if they should say we being content with those things which we haue heretofore learned seeke no farther neyther care we whether there be any holye ghost or no which worketh such peculiar giftes in mens mindes bicause we thinke the knowledge hereof to high for vs and not to appertaine to vs So these men be an example of carnall people which professe the truth with their mouth but haue denyed the power thereof as Paule sayth and in deede refuse that which with mouth they confesse 2 Timoth. 3. Tit. 1. A great number of these are euery where to be founde who being perswaded that the bare name of Christ is sufficient vnto blisse doe little regarde the giftes of the holy ghost namely the mortifycation of the fleshe the renewing of the minde regeneration sanctification and such lyke And through these mens faulte it commeth to passe for the most part that the doctrine of the gospell is so yll spoken of in the worlde Therefore such must not be suffered but be reprooued and their dissimulation must be disclosed that both they may vnderstande their errour and other be the lesse offended So doth Paule in this place For he gathereth nerer vpon them vrgeth them to confesse that they were not come to the christian perfection For he sayth In whose name then were you baptized That is to say what professed you when you fyrst receyued the Gospell and ioyned your selues to the Church of Christ They aunswere they were baptised with the baptisme of Iohn and so they testifye that they professed that doctrine religion wherof Iohn was a Minister and teacher and therby they plainly shewe they care little for any other than that Nowe Paule here catcheth them and holdeth them fast and inferreth Iohn sayth he baptised with the baptisme of repentance saying to the people that they shoulde beleeue on him that was to come after him that is in Iesus Christ hereby teaching that Iohn requyred a farre other thing of his Disciples than a bare profession of his name and of the Gospell For fyrst he appoynted repentaunce wherevnto with great earnestnesse he exhorted all degrees of persons as appeaâ—eth Luc. 3. Neyther requyreth he onely repentaunce but sheweth also remission of sinnes preaching Iesus Christ whose forerunner he was appoynted of God to be He taught men to embrace him by true fayth to
deede but not according to knowledge suche as Christ sharpely reprehended in Peter when he also dissuaded him from bearing the Crosse yet their affection is to be praised in that they are carefull for Paules safetie being farre vnlike to menne in these dayes which bring Ministers in daunger wythout a cause and thinke that they haue well discharged their dueties if they can for a time redeme a worldly peace with the liues and bloud of the Ministers But Paule moste earnestly withstandeth them and complayneth of them saying they greeue him more with their weping than with the remembraunce of the daunger Therfore Paule was not stony hearted such an one as the Stoikes faine their good and blissefull man to be but he coÌ„fesseth plainely that Goddes calling is more deare vnto him than his life and body The holy Ghost setteth his Example before all Ministers yea before all Christians to bee followed For vnlesse wee bee of the same mynde wee shall little or nothyng profytte in the waye of Christe bicause daungers are at hande on euery syde to them that seeke to serue Chryst. And this is no grieuous thing to the true godly if they wel wey the matter for what more profitable losse can we haue of this transitorie life and body which shall in few moneths mouldre into dust than to giue it for Chrystes sake whome we know died and rose againe for this ende that whether we liue or die we haue him to our Lord and Protectoure Which is the cause that Christ biddeth vs we should not feare theÌ„ which are able to kill the body but yet haue no power vpon the soule which is the better part of man And vnto these reasons do Paules companions also giue place For seeing him so constantly to persist in his purpose they say The will of God be fulfilled So now they perceiue at length that he is instigated heereunto by the calling of god Therfore least they might seeme to striue against God they commit them selues and the whole businesse vnto him folowing bothe the example and commaundement of christ And surely there is no more safe hauen for the godly to get them selues into amidde the raging and horrible tempests of these dayes than the will of god Which bicause it is holy and wholesome is able most effectually to recreate and cheare the mindes that are tossed with troubles and cares with the consideration therof Let vs therfore after the example of these men haue a regarde onely vnto the same and couragiously suffer what so euer God layeth vpon vs who for that he is faithfull wil not suffer vs to be tempted aboue our strength but euen in the middle of temptation wil make a way that we shall be able to beare it Nowe followeth Paules arriuall at Ierusalem where we haue three things to be considered First his frendes accompanie him which hitherto had bene his companions and vnto these are added newe frendes gotten at Caesaria In which place the truth of God appeareth which vseth to ioyne freendes and companions to them that suffer daunger for his names sake as otherwheres we haue declared Furthermore in them appeareth a notable example of faithe and constancie For they were not ignorant what was like to happen vnto Saule And there was greate cause for their owne parte also to be afraide Yet they forsake him not whome they knewe maintained Christes quarrell nor would not be driuen from him by any waues and â—ourges of aduersitie Let suche marke this Example as are pot freendes and as long as fortune laugheth will be companions with men but if shee begin once to lowre they forget all frendship and benefites and turne their backes The second is how the faithfull there prouide Paule of a commodious lodging For althoughe daungers were toward him yet prudencie must be ioyned with religion as Christ teacheth who in daungers wil haue vs to be wise as serpents His hoste was one Mnason a Cypriote borne and an olde disciple or protestant whereby is noted the perseueraunce and continuaunce he was of in the faith And charitie accompanieth faithe whereof this was a notable argument that he would lodge Paule and his companions knowing what daunger they were like to be in This is the propertie of true faith that the nigher daunger approcheth and the more vehemently it vrgeth the brighter it shineth Therefore our coldnesse is very worthy to be blamed which in daungers dissemble our faith and plainely neglect the duetie of charitie Last of all the brethren at Ierusalem do gladly receiue Paule yet heereafter we shall heare what euill rumors they spread of him But thy brethren would not condempne him without hearing of his cause They are most worthy to be folowed and teach vs by their example that we rashly beleue not such as ill report the brethren For such as these for the most parte are the chosen instrumentes of the Deuill which knoweth that the Church can no way be more greuously disturbed than by the deuision of the brethren Let vs therfore be mindfull of charitie which of all things abhorreth suspitiousnesse and let vs wholely apply our selues to keepe the vnitie of the Church vnblemished in Iesus Christ our sauiour to whome be praise honor power and glory for euer Amen The Cxxxix Homelie ANd on the morrow Paule went in with vs vnto Iames. And all the Elders came togither And when he had saluted them he told by order all things that God had wrought among the Gentiles by his Ministration And when they heard it they glorified the Lord and said vnto him thou seest brother how many thousand Iewes there are which beleue and they are all earnest followers ouer the law And they are enfourmed of thee that thou teachest all the Iewes which are among the Gentiles to forsake Moses and sayest that they ought not to circumcise their children neyther to liue after the customes What is it therfore The multitude must needes come togither for they shall hear that thou art come Do therfore this that we say to thee We haue four men which haue a vow on them TheÌ„ take purifie thy selfe with them and do cost on them that they may shaue their heads and all shall knowe that those things which they haue heard concerning thee are nothing but that thou thy selfe also walkest and keepest the law But as touching the Gentiles which beleue we haue written and concluded that they obserue no such thing saue only that they keepe them selues from things offred to Idolles and from bloud and from strangled and from fornication ALthough many false rumors were spred of Paule the Apostle that chosen vessell of Iesus Christ whereby bothe his good name and doctrine was greeuously stained and impeached by his aduersaries yet Luke wryteth that the brethren at Ierusalem did frendly and courteously receyue him thereby teaching vs that they had a more regarde of charitie than of a fewe of persones boyling in hatred
ennimies vnto religion But bicause suche come not as learners but as iudges and comptrollers and bring with them the opinions they haue conceiued before it cannot be that the gospel doth any thing profite them the ende whereof Paule saith is to captiuate all the wisedome of the flesh and to bring it in obedience to the faith Therfore we must bring with vs humble and lowly mindes and desirous to learne if wee will receiue any profite thereby See Luke 8. Againe we are taught by this Example what to iudge of them which come to Sermons and Churches in pompous attire and araye These are like vnto Agrippa and Bernice and giue no litle offence For first it is a great token of lightnesse in them that they remember not howe they are but mire and clay and that the beginning of apparell proceeded first of sinne so that it were more meete for vs to humble our selues in them than to shew any pride therin Another occasion of offence there is in that we be the aucthors that other folishly imitate vs or else conceiue wanton imaginations or else minister occasion to the porer sort to be impacient and to murmure againste god Therefore we incurre that horrible sentence of God which pronounceth that terrible woe against suche as giue other occasion of offence Furthermore it is a token of a certaine beastly dulnesse and of a minde too too vntowarde to shewe pride in the sight of God where we ought to shewe moste lowlinesse For who would not say he were out of his wittes which should come before a Prince to aske pardon of his trespasse in proud apparell and with sturdie and lofty countenance And yet we come vnto the Church to aske forgiuenesse of our sinnes and to heare the woorde of saluation in all insolent and proude manner Uerily Christ forbiddeth vs to be carefull for nedefull apparell With what face therefore can we make garments of suche sundry sortes deuises to set out our pride See what Esay saith in his third Chapiter at large touching this offence But let vs consider Paule which at Festus commaundement is brought forthe bounde in chaines as appeareth by his owne saying yet not as a guiltie person before iudges but as a teacher and preacher Heere in this sight or shew appeareth the wonderfull counsel of God where an assembly of most honorable personages glittering in golde purple and scarlate abide the comming of Paule looking like a prisoner pale and wanne and dragging his chaine after him in his hande Yea God offereth vnto him being thus in bandes a singular occasion to behaue himselfe boldly in the quarell of his name Whereby it appeareth howe the wicked can nothing preuaile with their enterprises and deuises For what other thing went the Iewes about hitherto but to take from Paule all occasion of preaching and so to extinguishe all his doctrine But they so little preuaile heereby that rather by their meane he is brought before a great and honorable assembly before whome otherwise he shuld neuer haue had opportunitie to haue preached Let these things serue to comfort vs among the terrors of this world For why should we henceforth feare the world seeing God is of as great power in these dayes to defend his people and to promote his word Chefely we haue in this place to cōsider Paul which as the sequele declareth was bolde and couragious of minde for he was not dismaide at the sight of the king the nobilitie But he declareth his matter so stoutly that though he were in bands yet he put his auditors in no litle feare and greatly moued the king in his minde The like thing we saw hapned before in Felix These things teach vs that Gods word can not be bound although his ministers be in prison and in bandes For the aucthoritie or effect therof dependeth not vpon man For the spirit of god bloweth wher it wil and is not subiect to the vaine pleasure of man We are taught also what we haue to do in like case Let vs boldly defend Christes cause not passe a strawe for the aucthoritie and tiranny of this world For the cause we haue in hand is iust and good and vpon it dependeth all our saluation And it is not our cause but Gods who can easily defend the same And it is not we that hādle it but the spirit of God which worketh and speaketh in vs according to the promisse of Christ. Who therfore wil withstand the spirit of God Who will thinke to preuaile against it Or who being comforted and holpen therby wil let him selfe be ouercome of cowardly feare Last of all Festus setteth Paule before Agrippa the residue of his hearers and repeateth in few words his cause and the end of this present accusation For this saith he is he whom all the Iewes required to haue put to death which yet in his iudgement had committed nothing worthy of death Howbeit bicause he had appealed vnto Caesar he desired that they wold diligently heare him weigh euery thing that he might haue some mater of certaintie to wryte to Caesar of him After this sort the Romane President causeth Paule to be diligently heard which thing was not don without the prouidence of god In the meane season we haue a new testimony of Paules innocency which it behoued many times thus to be defended bicause God forsaw that in all ages his doctrine shuld haue greuous enimies Here apeareth also the incurable malice of the Iewes which ceased not to require an innocēt to be put to death For thus they folow their forfathers at the hard heeles who as we read with like impudēcy required the death of Christ the sonne of god Pilate being much against it Therfore they are vtterly ouerthrowne by the iust iudgement of God made a common exāple vnto al men as Christ many times prophesied shuld happen vnto them Moreouer we haue to consider Festu◠saying which thinketh it a point of absurditie to send a prisoner and not to declare wherof he is accused wherfore he was put in prison These things teache vs that we must so deale with prisoners that we may haue ful perfit certificate of all things For we must not deale rashly in matters of life death Seing that an hethen man vnderstode thus much what shall it become those magistrates to do which professe the name and word of Christ And with what moderation of minde becommeth it vs to entreat al captiues seing we know that whatsoeuer benefite or harm we do them the same we do vnto Christ himself But wold to God our aduersaries in these dais wold vse this equitie towards the seruantes of Christ who thinke it but a sport to vse all kinde of vncurtesie towards vs without any cause Howbeit let these things nothing offend vs seing we know that Christ also was most vncurteously delt with For why should the disciples or schollers thinke to bee in better case than their
O King I sawe in the way a light from heauen aboue the brightnesse of the sunne shine rounde about me and them which iorneyed with me When we were all fallen to the earth I hearde a voyce speaking vnto me and saying in the Hebrue tong Saule Saule why persecutest thou mee It is harde for thee to kicke agaynst the pricke And I sayde who arte thou Lorde And he sayde I am Iesus whom thou persecutest THe Apostle Paule declared yesterday the state of the whole controuersie betweene him the Iewes teaching vs that the contention was about no trifle but about the whole meane of our saluatioÌ„ where he also proued that he neither beleeued nor taught any thing but that which God had promised the fathers in times passed and wherin the onely hope of the Church of Israel had in al ages consisted Where we learne that the fayth of Chryst was the onely and moste aunciente meane thorough which all the fathers in tymes passed were saued Furthermore bycause Paule in the beginning of his narration sayde he was a Pharisie he returneth handsomely to his intermitted narration agayne and declareth the hystorie of his conuersion the onely scope anâ—ende whereof is to put away the accusation of leuitie declaring that he was called by God yea inforced agaynst his will. But to the ende his narration might haue the more weight and authoritie he declareth first how he was affected towards the Christian fayth and that in suche diligent â—orte that he omitteth none of the things that he enterprised agaynst Chryst. For first of all he promiseth the cause saying I was sometime of the minde that mine aduersaries be For I was vtterly perswaded that I ought to do many things agaynst the name of Iesus Chryst. Whence sprang this persuasion verily of a blind and rash zeale of the fleshe which otherwheres he attributeth to all the Iewes Yet â—e maketh not mention hereof to extenuate or excuse his offence therby but to teache vs by his example how greatly men fall onlesse they order their dooings according to the worde of God. For in other places he confesseth that he was a moste haynous sinner and not worthy the name of an Apostle Whereby it appeareth howe muche more greeuously they offende which beeing led with no zeale of God or good intention of the mind as they call it but with their naughtie affections persecute Chryst and his worde In the meane season marke howe the enterprises of the enimies of the Church are but a meare opinion and vayne conceypt of a blinded minde which notwithstanding they seeme at first well to succede yet they neuer haue that ende they looke for For as the Psalmist sayth they trauayle with mischiefe and are conceiued with sorrowe and haue brought foorth vanitie and vngodlynesse This thing Paule confesseth after a sorte of him selfe teaching the hearers by his example what they may looke for if they beginne to take agaynst Chryst or holde on as they haue begonne For which way can they preuayle whose deuises and enterprises God scattereth abroade and laugheth at them out of heauen But least any man might thinke that Paule spake more bostingly than truely he rehearseth also his owne dooings in molesting and afflicting the Churche I put many of the Saincts in prison sayth he beeing aucthorised by the Priestes which authoritie they woulde neuer haue giuen me onlesse they had seene me earnestly bente to aduaunce and set forwarde their proceedings He calleth the Christians Sainctes bycause they were sanctified through the bloud and merite of Chryst. 1. Corinth 5. Also when they were kylled I pronounced sentence of death vppon them and gat the consent of others thervnto Beside this I compelled them when they had bene whipped in the Sinagoges and tormented all maner of wayes to blaspheme that is to say to deny Chryst and to recante those things which they had before spoken both well and godly Whereby it may be gathered that the Church of Chryst was neuer so well established but it had some chaffe also which winnowed with the Fâ—â—â—e of persecution fell away Finally bycause I would spare no kinde of madnesse I began to roue abroade into forren Cities also bycause I would leaue no place for the Christians to be safe in Herein we haue an euident Image both of the persecutours of Chryste and also of the state and condition wherein the godly and faythfull be in this world For commonly these men are enuied and hated of the Potentates of this worlde and chiefly of those which excell in name of Religion and supremacie of the Churche studying vnder this colour and pretence to seeke their priuate glory and gayne onely Then afterwardes these men haue fitte ministers for their mischeuous proceedings who to gratifie their maisters let no occasion escape or slippe whereby they may batter and assaulte the Churche and thereto they spare for no labour Heereof therefore proceede imprisonments condemnations all kindes of torments banishments slaughters blasphemies and infinite suche other things as these cruell Kernes vse to deuise agaynst the godly Whom in the meane season it behoueth to marke better what they do why they persecute the godly for the faythe 's sake Uerily they compell the weaklings to blaspheme whiles they deny their faith contrary to their conscience and confesse they haue erred through vnhappy vngodly feare For this thing Christ numbreth among the sinnes and blasphemie agaynst the holy Ghost Luke 12. And Paule expresly calleth the denying of the true fayth blasphemie whervnto he draue and enforced the faythfull Therefore what other thing remayneth for those persecutors but that horrible woe which Chryst threatneth vnto theÌ„ that giue occasion of offence For what more greeuous and daungerous offence can any man giue than that whereby men are compelled to sinne agaynst the holy Ghost They shal therefore feele the heauy hande of God who nowe a dayes thinke this but a trifling matter Moreouer as in Paules former enterprises there appeareth a portrature of a raging tyran so in the confession of the same may bee seene a very Christian mynde wholly enflamed with the desire of Gods glory For to what other ende dothe â–ª Paule rehearse these hys attemptes but for that he knewe they made to the setting foorth of the glory of God For heereby bothe the authoritie of his mynisterie was defended and the great mercy of God commended wherwith he embraced the greatest offendours that are yea euen his enimies also in Chryst Iesus Reade 1. Timo. 1. And this is the chiefe cause why the godly vse so often to confesse their sinnes as we see in Dauid and in diuerse others Therfore the ambition of those men is very dishonest who for the sauegarde of their owne glory will eyther neuer confesse their sinnes and greeuous errours or at least wise wonderfully extenuate and diminish the same Furthermore he setteth the story of his conuersion against his atteÌ„pts agaynst Chryst that by
that they were taken for men out of their wiâ—tes Yea Christe himselfe was mocked of Pilate what time he confessed he came into the world to preache the truthe For Pilate thought him to be of the number of those men which had labored long in vaine to finde out the truthe bicause all things among men are doubtfull and vncertaine why therefore are we offended bicause the gospell preuaileth so little in these dayes seeing there is suche a multitude of men euery where which blinded with the reason of the fleshe and distract in their mindes receiue the word of God into the way which the infernall Iayes that is to say the affections suggestioÌ„s of sathan by and by peck vp But what doth Paul Is he so feared with Festus importunate interruption that he holdes his peace and so throughe his silence confirmeth the sinister suspition that they had of his being out of his wit No. Yea rather he boldly defendeth the aucthoritie both of his ministery and of the gospell I am not mad saith he moste deare Festus but I speake the wordes of truthe and sobrietie Therfore he boldly putteth such slaunder away yet modestly with such reuerence as is due vnto Magistrates least through impatiencie and ire and rendering of railing againe he should haue declared he had bene out of his wit in deede Therefore after a wise sort he vtterly denieth he was mad and those wordes which seemed vnto Festus to be of a madde man he declared to be most true and vttered by him after no curious sort but with as muche sobrietie as could be and this he proueth by most credible witnesses among whome firste hee produceth the King who could be ignorante of none of those things which hitherto had beene said concerning Christ bicause they were not done in a corner or in secrete but in the most famous Citie of all nations and at the greatest principallest feast of all other Againe he calleth all the Prophets also to witnesse who foreshewed that these things should so come to passe as he declared a little before more at large And bicause his saying should haue the more waighte and aucthoritie he boldly and freely defendeth the aucthoritie of the Prophets For he turneth him vnto the king and saith Beleeuest thou O king Agrippa the Prophetes And not waiting till he had an answere he preuenteth it adding moreouer I knowe that thou beleeuest For he knew well that the maiestie and truthe of the scripture Propheticall was yet such euen among the most corrupt nation of the Iewes that if any maÌ„ called it in dout all men would take him to be an vngodly person And it is to be thought that Paul handled this mater the more at large bicause Agrippa confessed by and by that he was greatly moued with his words Now be it here we haue certain things to be diligently considered bicause they make not a little for the coÌ„mon instruction of all men First this place teacheth vs that the best way of teaching is that that Paul confesseth he had hitherto obserued where he saith he spake the words of truth sobrietie For aboue al things ministers must haue a regarde of the truth least they sel leasing wherof Christ saith the deuill is the father vnder the pretence of Goddes worde And in treating of the mysteries of truth let them vse a godly and holy sobrietie giuing heede only to suche things as may edifie men vnto godlinesse Least while they folowe the curiositie of the fleshe they bothe entangle themselues in vnprofitable and hurtfull questions and also offende the weake and ruder sorte Let them therefore remember that we knowe but in parte onely and our Prophesying is vnperfite but that heereafter there shall come a day when withoute all impediment we shall beholde all the mysteries of the kingdome of heauen openly in the face of God. Furthermore Paules woordes teache vs that the affaires of our saluation and Christian religion are certaine and that nothing of them is difficult or to be suspected For as none of the things which happened vnto Christ was done in corners so those things which concerned Christ and the way of saluation in him were done in times past publikely and openly among the Fathers For the Patriarkes to whome the promisses were made at the beginning were no rascalles or diffamed Also the deliuery of the people of Israell out of Egipte was a thing well knowen vnto the Gentiles The publishing of the lawe with so many myracles was a famous and a renoumed matter all which things were figures of the mysteries of christ As touching the Prophets no good man did euer suspect any falshoode in them Furthermore all the Monarchies bothe of the Assirians Persians Grecians and Romanes had to doe with the nation of the Iewes among whome the affaires of saluation were taughte The voices of the Apostles did freely sound abrode in all the world in so muche that all men knewe bothe what they did and preached This is a great dignitie of our faith which is to be found in none other religion This reproueth the impudencie of those men which nowe a dayes call our beleefe in doubte and question Furthermore this place teacheth vs that the aucthoritie and credite of the holy scripture is moste certaine and that wee must suffer no man to call it in controuersie For seing it is inspired of God it is vnlawfull to doubt of it For this cause Paule putteth it ouâ— of controuersie that Agrippa beleeued the Prophetes And Christ hauing to doe with the Scribes of the Iewes attributeth this vnto them that they firmely beleeue that life euerlasting is contained in the scripture â–ª Iohn 5. Howe muche more execrable is the impudeneie of our dayes where some men wickedly cauill and scoffe at the scriptures and other some wonderfully deminishe the aucthoritie of them while they contende they ought to be alowed and confirmed by the iudgement of men Furthermore lette vs see the seconde kinde of hearers of the woorde of whome wee haue a patterne sette foorthe in Agrippa the King and these are suche as being giuen vnto the worlde lette the seede of the worde be ouergrowen with the cares and desires of the same For hee dare not denie the Scriptures the aucthoritie whereof hee knewe was of God and infallible He seeth also that those things which Paule saythe are agreeable wyth the Scripture Hee feeleth also certaine euidente motions of the mynde whereby hee was allured to take parte wyth Christe and hee dissembleth not the same bicause hee openly confesseth that hee was somewhat persuaded What letteth hym therefore that hee goeth not forewarde and publikely professeth Christe Uerely the vnhappy liking that he had of the worlde the â—rendshippe and glory wherof seemed to him more excellent than that he would forsake it and goe vnto them whome many men hated and enuied and other some thought to be out of their wittes But would God we had no
bee prayse honoure power and glory for euer Amen The .xxviij. Chapter vpon the Actes of the Apostles The Clxxj. Homelie ANd when they were escaped they knew that the Isle was called Milete and the straungers shewed vs no little kindnesse for they kindled a fire and receyued vs euery one bicause of the present rayne and of the colde And when Paule had gathered a bundle of stickes and layde them on the fire there came a Viper out of the heat and caught him by the hand When the straungers saw the beast hang on his hande they sayde among them selues No doubt this man is a Murtherer whom though he haue escaped the Sea yet vengeaunce suffereth not to lyue And he shooke off the Viper into the fire and felt no harme Howbeit they wayted wheÌ„ he should haue swollen or fallen downe deade sodenly But after they had looked a great while and sawe no harme came to him they chaunged their mynde and sayde that he was a God. IT hath bene declared hitherto howe God had a care of Paule and hys Companions as he promysed him in the middest of the daungers and tempestes of the sea It foloweth how he deliuered them afterwarde froÌ„ drowning and howe he ministred an occasion to Paule to preach the Gospell firste to those of Melite and then vnto the Romanes Whereby we are taught that Gods works are perfit and though we be tryed euery day with new daungers that yet we must not cast away al hope but looke euery day for newe benefites at Gods handes which vseth to temper aduersitie with prosperitie and to rayse vp discouraged mindes with effectuous consolation It shall be profitable to consider euery thing in the order wherin it is described First Luke declared into what Iland they were cast alande how they of the Iland receiued them The Iland was Melite which now a days is called Malta the place where the knightes of S. Iohns order haue their residence lying betweene Sicilia and Aphica Luke commendeth the singular humanitie of the people of Malta â–ª which receiued them shewed them al kind of plesure according as the time place required Thus herâ— is set forth a notable example of loue hospitalitie for vs to folow For without doubt these wrackwights were vnknowen vnto the people of Malta and there was no hope of recompence to be loked for at their hands whoÌ„ they sawe spoyled of all their goodes Yet bycause thâ—y see they 〈…〉 â—yâ—erie and haue neede of their helpe they shewe them this â—â—rtesie And this is that thing that Chryste teacheth vs in the Parable of the Samaritane Thus it behoueth vs all to do without any respect of persons or hope of rewarde to come to be louing and charitable vnto those whom God sâ—ndeth vnto vs to be succoured and helped And chiefly we musâ— râ—member to be harberous vnto straungers both for that they haue neede of mâ—ny things and also for that the Apostle witnesseth that suche doing hath â—eâ— to the great commoditie of many who sometimes haue receyued â–ª Angels into their houses in likenesse of men But this is a farre more excellent and profitable thing that they which vouchsafe to take straungers into theiâ— houses make much of Chryst and receiue him in them And surely God vseth to recompence suche curtesie and benefites with temporall rewardes also For when the Sodomites were ouercome in battell by their enimies and carried away as a bootie and pray they were deliuered agayne by Abraham for Lot his sake And not long after we shall heare how the people of Malta were by this occasion illuminated and lightned with the doctrine of the Gospel bicause they so curteously intertayned these shipwracked persons I will now say nothing of our Predecessours who by reason of their hospitalitie in Heluetia did purchase themselues singular prayse with all Nations whose steppes if we follow we shall also get vnto our selues no small vtilitie and commendation Here also let them seeke comfort which suffer banishment for religions sake For he that was able to get vnto Paule and the other wrackwights the good wils of the men of Malta the same is able also to get vs fâ—â—ends in euery place bicause he hath the hartes oâ— alâ— men in his hande and all the worlde obeyeth his commaundement Therfore thâ—â— promise of Chryste which hath promised a tennefolde rewarde to those which haue forsaken either house either brethren and sisters either landes either friends for his sake and the Gospels shall euery where be fulfilled But God would not haue Paule long to be vnknowen among the people of Malta but strayghtway renowmed him with a singular miracle wherby he confirmed his Apostleship and offred him a notable occasion of preaching It shall be good to conâ—â—der â—ueâ—y circumstaunce hereof Amongest the which Paule first as it is written â–ª gathered dry stickes togither And here let vs consider how Paule is busied inâ—eruâ—â—e occupations who being wâ—â—ried with his bondes and with the late daunger of tempest and shipwracke had yet occasion inough to haue taken his ease and reste But he wel knew that inpublike 〈…〉 to seeke his owne quietnesse but that all men one with an other 〈◊〉 bound as much as in them lyeth one to helpe an other Therefore by his example the lâ—â—y â—â—bbers of Pâ—nâ—lope are reproued who beâ—ing profitable neither for them selues 〈◊〉 for others seeke to 〈…〉 of other mens laâ—ours Which though they glâ—ry in the 〈◊〉 and progeny of Paule yet show they so little of Paule◠〈…〉 doctâ—â—ne or in their 〈…〉 it is 〈◊〉 howe they can abide 〈…〉 whom they 〈◊〉 so 〈…〉 â—â—per which bâ— all 〈…〉 Paule 〈◊〉 by the hande This verily was a straunge and sodayne hazarde of life wherewith both Paule mighte greatly haue bene put in feare and also gaue occasioÌ„ to the people of Malta to haue a very euil opinion of him For streight wayes they iudge he was some manqueller or murtherer whom the vengeance of God dyd persecute and whom he purposed to punish with some straunge and rare example although he escaped out of shipwracke For the Gentiles fayne that the goddesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we cal Vltione or vengeance is assistaunt with Iupiter punisheth men for their offences being taught euen by the law and lore of nature that God vseth to punishe sinnes And where murther hath bene counted euen from the beginning of the worlde the moste haynous sinne of all others they accused Paule of murther rather than of any other coÌ„mon sinne on whom they thought was shewed so rare and straunge an example Let christian men here be ashamed of their crueltie which followe and frequent warres for wages sake and thinke it a commendable thing to shed innocent bloud wheras we haue beside the lawe of nature the oracles of God which teach vs that as many as hired with money shed bloud and affirme that landes polluted with murther can be purged none
necessitie vrge vs we nede be carefull neither for time nor place Howbeit when we enioy peace and haue Christian magistrates then we must haue a regard vnto order which requireth bothe time and place Therefore the examples of the primitiue Churche doe nothing defende the furious clamoures of the Anabaptistes bicause necessitie in times passed compelled them in their assemblies to doe diuers things contrary to our vsage Secondly heere is declared the argumente of Paules sermon with the order of teaching that he vsed For he expounded the kingdome of God testifying and preaching vnto them Iesus Christe But by the kingdome of God we haue oftentimes said the Gospell is vnderstanded And hereof Paule coulde not very well intreate but he muste also confute the erroure of the Iewes which of the Prophesies wrongfully vnderstoode dreamed that the kingdome of their Messias should be worldly Wherfore they were to be taught that that kingdom was spiritual the beginning wherof in this world is the whole regeneration of man the newnesse of life the marke end therof eternal felicitie which is prepared for vs in heauen And bicause the Iewes knewe not the aucthor of this kingdome he did teache them that Iesus Christe was hee vnto whome according to the office of an Apostle he beareth witnesse plainely and also exhorted all men to receiue him Let vs heere obserue how the doctrine of the gospell is called the kingdome of God verely of the ende and effecte thereof For it offreth vnto vs bothe the kingdome of God and true felicitie and bringeth vs vnder the rule and gouernaunce of God while it subdueth all our reason and vnderstanding vnder the obedience of faithe Heere as many as glory in the name of the Gospell are warned of their duetie Let them remember that the kingdome of God is preached therein and therefore lette them haue a care that God may raigne in them that the kingdome of the Deuill may bee abolished which we knowe Christe came in the fleshe to destroy Againe the Ministers are admonished of the true trade and way of Preaching the Gospell vnto the which these three things are necessary First they muste declare and open the mysteries of this kingdome that the simpler sorte bee not seduced by false imaginations Then they muste beare witnesse of Iesus Christe that all men may vnderstand howe hee is the aucthoure of this kingdome and of true felicitie Finally they muste instantly exhorte and persuade men that they despise not the saluation offered in Christe Thirdly is declared the fountaine whence this doctrine springeth For Paule reasoneth of Christe oute of the lawe of Moses and the Prophetes prouing that in him were performed whatsoeuer things they foreshewed of the promised sauioure of mankinde Thus he folowed the example of Christ himselfe which vsed many times to bring testimonies out of them This place teacheth vs that no inuentions of man but the worde of God comprehended in the scriptures must be preached in the church For wher the church is the housholde of God it is not meete that any other woorde should be heard therein but the good mannes of the house Which is the cause that all the Prophets and the Apostles are bounde vnto this commaundement as wee haue elsewhere declared Therefore they are not a little to be blamed who either teache other Doctrine themselues or else heare and followe other seeing this is the true marke of the Churche to heare the voice of hir husbande onely See Psal. 45. Iohn 10. Moreouer let vs marke the consent bothe of the Olde and Newe testament least wee say as some brainsicke persons doe that the same belongeth nothing vnto vs and yet they bothe teache one selfe same Christe and one selfe same way of saluation and wee knowe nothing was fulfilled in the newe Testament but the same was promised in the olde Whereby it also appeareth that the faithe of Christe is of moste antiquitie and is the onely way and meane whereby all the electe from the beginning of the worlde haue beene saued But bicause wee haue oftentimes otherwheres intreated heereof it may suffise for this time to haue breefely poynted to these things as it were with the finger Fourthly Luke declareth howe long Paule preached Euen from the mornyng vntill the euening Whereuppon wee maye gather that they also disputed and that Paule aunsweared theyr argumentes For it is not lyke that they which were as yet vtterlye ignorant of Chryst woulde haue hearde Paule wyth suche pacyence but that they woulde sometime haue interrupted him in his saying In the meane season heere is expressed an ardent desire bothe in Paule and in the hearers whereof we had a like example before in the twentith chapter This reproueth the slothfulnesse of our dayes wherwith both diuerse Ministers of the word and hearers also are sicke and accrased who thinke all labour and time to muche that is spent at the sermons But one day shall come that hunger of the worde wherof we reade in the Prophet c. Fifthly the effect of so earnest and diligent a sermon is described For some beleeue and some beleeue not Yea a great disputation or contention riseth amongst them Here we see what case the gospel is in in this world For where Chryst is set vp as a marke or signe to be spoken agaynst it can not be that all men can receiue the Gospell with vniforme consent Let no man therefore be offended with the paucitie or fewnesse of beleeuers nor with the ranke croppe of controuersies in these dayes seeing we heare that in tymes passed when the sonne of God him selfe and the Apostles preached there were fewe that beleeued Let this also serue to comforte ministers when they see they haue little or nothing profited by their preaching For then let them call to their minds that saying of Chryste If they haue kept my worde they will keepe yours also But Paule seuerely rebuketh their stubbornesse and threatneth them with the horrible iudgement of God. For Chryste by his owne example teacheth vs to deale so with those whom the milde and holeseme preaching of the Gospell can not moue who many times rang in the eares of the Scribes and Phariseis greeuous manaces and that horrible wo. So Paule likewise bicause he would not seeme to yeelde in any thing to the affection of the fleshe alleageth a Propheticall oracle out of the vj. of Esai declaring that it was no rare or newe matter that they so stoutly resisted the Gospell For their fathers in times paste had done the lyke and God had fortolde that in the latter days when the kingdome of Chryst should be reuealed men should do the lyke also Thus he confirmeth those that were weake in the fayth whom the multitude and authoritie of the gainsayers might haue hindred and offended And herewith also he feareth other in that he sayth God had long agone ordeyned a punishement for them This place of Esai is very
they offer to Deuil â–ª and 〈◊〉 God. Beside all this they reioyced in the workes of their owne 〈◊〉 In these wordes is expressed partly a trust of minde and ioye that â—â—ringeth thereof both which ought to be sought in God onely and partly a kinde of outward reioycing whereinto ydolaters vse to fall without all modestie or measure The holye historie sheweth that both these things came to passe in thys place For assoone as the Calfe was molten and grauen with a great showte they cry These be thy Gods ô Israel which brought thee out of the lande of Aegypt Then being filled with the fleshe offred to the Idoll they rise vp to play This is the propertie of Idolaters For Idolâ— too men 〈◊〉 their hearts as the Prophet sayth So it commeth to passe that they which should reioyce in God onely reioyce in Idols and where they ought to be ledde and gouerned with the spirite of God they rage in immoderate and vnseasonable pastimes Nowe if thou wilt compare the things hytherto spoken with that is done in the Papaâ—ie or Popedome thou shalt see them all one For what other beginning canst thou alleage of ydolatrie but that men leaue the worde of God and turne agayne in their hartes â–ª to the abhominations of the Iewes and Idolaters from whence through the benefite of God they were delyuered â–ª This appeareth well in that dyuers of our doings agree with the rytes and ceremonies both of the Iewes and Gentiles By and by after contempt of the worde followed the contempt of the ministerie which the ignoraunce and blockheadnesse of the priestes greatly set forwarde which sent the simple people to dumbe ymages there to learne what belonged to their saluation Of these springes issued out newe Goddes some like men some like women some like oldemen some like yong Yea beside the fourmes of men were added fourefooted beasts fowles of the ayre wormes of the earth and fyshes of the sea I let passe the gastly fourmes and sightes of souldyours the whoorishe prancking and decking of Images which should haue represented the lykenesse of saints and of God hymselfe But new Goddes must haue new wayes and maners of worshipping Therefore in the honor of them were temples buylded aulters consecrated offerings hanged vp pylgrimages appoynted lampes burning holye dayes proclaymed sacrifices offred and nothing was left vndone which heretofore was vsed in the sacrifyces of the Gentyles And as though men had bene cleane eased of the burthen of theyr sinnes â–ª they greatly reioyced in the workes of their owne handes And there wanted not libertie of carnall ioyes which neuer raigned more than in the feastes and dedications of these Goddes So grieuous great was the blyndenes from the which God hath deliuered vs by the light of his gospell Let vs therfore hereafter flee the inuencions of our owne witte and the workes of our owne handes Let vs serue God the father of our Lorde Iesus Christ in spirite and in truth to whome be prayse honor power and glory Amen The .lij. Homelie Then God turned himselfe and gaue them vp that they shoulde worshippe the hoste of the skie as it is written in the booke of the Prophetes ô yee of the house of Israell gaue yee to mee sacrifices and meate offeringes by the space of fourtie yeares in the wildernesse And you tooke vnto you the Tabernacle of Moloch and the starre of your God Rempham figures which ye made to worship them Therefore I will translate you beyonde Babylon AMongst many other things which Iesus Christ foretold should come to passe to the faythfull Preachers of hys Gospell this is not the least that he sayde the worlde shoulde persecute them as publike enimies of true religion This thing we see the Apostles founde true euen in the first springth of the church and among them Steuen chiefely who while he goeth about to bring men vnto Christ is accused for that he had spoken blasphemy agaynst God Moses the lawe and all the ceremonies thereof But he both boldly and wisely aunswereth these shamelesse sclaunders rehearsing the auncient religion whereby the fathers were saued and diligently expounding the things done by Moses declaring howe he receyued this worde of lyfe of God and deliuered it vnto the fathers He sheweth moreouer that the fathers were neuer obedient to Gods commaundements but being addicted to outward ceremonies onely feyned diuers things of their owne braine contrary to true religion And by this meane he goeth about to put out of their minds the vayne trust which they had in their fathers religion which is the moste daungerous impediment and let that can be to them that would come to the right waye of saluation To this ende therefore he recyted the hystorie of the golden Calfe whereby he conuinceth their fathers of great vngodlynesse shewing that they were saued of meere fauour seeing they deserued destruction through that wicked Idolatry only And he adioyneth herevnto this present place verye handsomely declaring that they alone sinned not herein but prooueth that their posteritie followed their steppes The rehearsing of the Idolatry of their posterity seemeth to be as it were a preoccupation For thence he preuenteth them if any man shoulde make lyght of the erecting this calfe or should say that it were long ago expiated by the godlynesse of their successors For there is no excuse left for them bicause they were so lyttle the better after their first fall that it rather increased whole heapes of impietie following For where they had once throwne awaye the worde of God and rushed into their owne destruction with myndes bent to vngodlynesse God which before tenderly fauoured them turneth his back to them and giueth them ouer into a reprobate sense to worship all the hoste of the skye and with greedinesse to followe all maner superstition of the Gentyles And in these fewe wordes Steuen briefely comprehendeth all that euer they afterwardes did agaynst the lawes of god For Salomon the first beginner of this euill for his wyues sakes that were Aliauntes and straungers builded Temples vnto diuers Gods of the Sydonians Moabites Ammonites and other Nations Ieroboam after that brought in againe the superstitious worshipping of Calues Achab brought in the honouring of Baal Amasias of a madde counsell and deuyse setteth vp the Goddes of the Idumeans whome he had vanquished to be worshipped Achaz was delyted with the Gods and religion of the Assirians At length Manasses following which farre passed all the wickednesse of his forefathers brought into Iurie whatsoeuer superstition or ydolatrie was to be founde any where among the Gentyles and by force defended those religions agaynst the true worshippers of God insomuch that we reade Hierusalem was filled with the bloude of the Saintes Whose impietie tooke so déepe roote that it coulde not be wholy pluckte vp agayne in Iosias dayes as the sermons of Ieremie and Sophonie abundantly declare And least any man might marueyle howe these things came to