not written for Monkes and Friers onely to pore vpon but for our learning that is for as many as professe Christ which thing being spoken by Paule of the olde Testament for as yet the newe was not written howe much more learning may we nowe receyue hauing the writings of the Euangelistes and Apostles ioyned all togither Likewise in his seconde Epistle to Timothie the thirde Chapter he sayth All Scripture inspired of God is profitable to teach to reprooue to correct and amende in righteousnesse that the man of God may be perfite instructed vnto all good workes This epitheton or adiectiue inspired of God quite wypeth awaye all vnwritten verities all mannes gloses and traditions all fayned visions and myracles such as are to be founde in Gregorie the Popes dialogues and throughout the workes of our newe Diuines Since therefore the Scripture teacheth reprooueth correcteth and amendeth maketh men perfite and furnished with all good workes what thing then can there be deuised in all the worlde of more profite and vtilitie Had I not bounde my selfe by a particion to prooue by apparant reason also the truth of this assertion I shoulde néede no further to trouble eyther my selfe with more writing or you with more reading But such promises as these we are bounde to performe First therefore this is one reason verye euident playne that séeing our Sauiour Christ as Paule sayth woulde haue all men to be saued and to come to the knowledge of the truth and for that ende did and suffered whatsoeuer he did and suffred while he liued here on earth the meane whereby men shoulde attaine vnto that truth and saluation which are Gods holy Scriptures ought by no meanes to be kept from them The practise of our Sauiour admitting all men to his sermons and familiar communication Publicanes souldiors artificers Phariseys harlots strayed shéepe vnrighteous persons yea kéeping company most with such abundantly prooue the same And bicause the scriptures as teaching the way to come vnto god best of all other things are méetest for such straglers all men by testimonie of the same scripture of their owne nature disposition are such straglers therfore ought all straglers that is to say all men to haue the law the scriptures wherby they may both sée howe they haue strayed out of the way and how to returne into the same againe The Maior is prooued by Christ Math. 22. Iohn 5. by the olde Doctors as we shall sée when we come to the last part of our particion The Minor God himselfe maketh Genes 8. where he sayth The imagination of mans heart is euill euen from his youth The writings of the Prophetes and Apostles doe inculcate and repeate nothing more The places are infinite therefore I quote them not The commaundement of Christ a little before his ascention bidding his Apostles to go into all the world and teach the gospell to all Nations doth further prooue it as their practise also declared teaching the same somewhile to Tentmakers somewhile to Tanners somewhile to women that were Dyers otherwhiles to Souldiers yea at all times to all states and degrées of persons And whereas Christ was borne dyed and was buryed rose againe and ascended into heauen for all men and shall come agayne to receyue all states and degrées of men for with God there is no respect of persons but in euery Nation he that feareth him and woorketh righteousnesse is accepted of him What are we that we shoulde withstande god and kéepe this knowledge from any kinde of menne What meaneth it moreouer that Christ will haue his light to shine throughout his house that he will haue his worde preached on the house toppes that the light of his gospell must not be put vnder a bushell why doth he many times conclude his sermons thus generally He that hath eares to heare let him beare Why doth god cry vnto the Prophets bidding them to speake out and exalt their voyces like to a Trumpet and to tell his people their wickednesse Christ suffred all men Tinkers Taylers Carpenters Coblers Masons and Bricklayers to heare his voyce and will these Comptrollers barre them from reading his bookes But I wote what a newe deuine will saye In the primitiue Church when the scriptures were extant for all men to reade what a swarme of heretikes bredde they which disturbed the whole church What heresie hath there bene at any time so absurde but it hath had hir colour of maintenance out of the Scripture Sir by the way I will take it for graunted that you say the Scriptures were extaunt in the primitiue Church for all men to reade as in déede they were And so was it gods will they shoulde be and for that cause did the holy ghost mooue the Euangelistes and the Apostles to wryte the gospels and the Epistles in the Gréeke tongue which then was vniuersallye vnderstoode of most Nations yet notwithstanding these heresies bredde as you say the primitiue church neuer called the scriptures in ne yet forbade any kinde of people the reading of them You haue done both without all example of the primitiue church whereby may and doe appeare your newe proceedings But nowe to aunswere question with question what heresie I praye you euer was there but the same hath bene confuted by the scriptures Bicause some men haue misvsed the scriptures shall all menne be depriued of them shall the Bées be kept frō gathering hony of the swéete flowers bicause spiders make poyson of them shall all they that can vse wine and breade to chéere and strengthen mans heart giuing god thanks for them taste or assay none of them bicause a great many abuse them to surfetting drunkennesse Lay the fault where it is in the men not in the things that they misvse What fault is in the money that lyeth and rusteth in the cofer of the couetous what in the knife or sworde that killeth a bodye Ptholomeus Philadelphus thought himselfe very well occupied as in déede he was when he caused the bookes of Moses and the prophets to be translated into the Gréeke tongue by thréescore and tenne learned men called the seauentie Translators or Interpreters two hundreth thréescore and seauentene yeares before Christ was borne An hundreth and fower and twenty yeares after Christes ascention Aquila a Iewe in the dayes of Adrian the Emperor translated them againe After him Theodotion in Commodus dayes Then Symachus vnder Seuerus Then was there an other translation founde at Hierusalem without anye name called the common translation After this againe Origene tooke great paynes to correct the seauentie Translators adding of his owne where he thought they were not full and taking from them where he sawe redundance and superfluitie All these no doubt labouring to elucidate and make playner as much as in them lay the former translations Yea S. Hierome after all this was not afrayde to translate the whole Bible againe into the Latine tongue which is perished He
Tertullian in his booke against Praxeas prooueth that the rather and selder places must be expounded by the mo and oâ—tener And Chrysostome among many places hath one verie notable in his first Homely vpon Mathew where he sayth The Scriptures are easie to be vnder standed of the bondman of the Ploughman of the wydowe of the childe and of him that seemeth to be verie slender witted Howbeit though they will after a sort let passe other scriptures as vncomptrolled yet Paules wrytings and Epistles of all other séeme very harde vnto them and that they woulde séeme to prooue by Peters wordes in the thirde Chapter of his seconde Epistle whereas God knoweth all other scriptures euen the easiest are alike harde to such as Peter speaketh of For they be vnlearned and vnconstant and fickle persons which peruert and turne them to their owne destruction But will you heare what Chrysostome aunswereth to this obiection speaking of Paules Epistle to the Romaines in his Preface vpon the same that you maye sée there is none so pieuishe an obiection of these newe Diuines but the same is aunswered by some olde Doctor or other if they be well searched Ignorance sayth Chrysostome is not the cause hereof he meaneth that they vnderstoode not the Epistle to the Romaines but that they will not continually haue in their handes the writings of this holy man For that which we our selues knowe if peraduenture we know ought at all we know it not by the pregnancie and goodnesse of our owne wit but for that we be so entirely affectioned to that man that we neuer cease reading of him For they that loue men knowe more of their doings than other men as being more carefull for their louâ—rs than other are And therevpon concluding he sayth Wherfore if you also can finde in your harts earnestly and diligentlye to bestowe your labour in reading him there shall bee nothing else required of you For Christes saying is true Seeke and you shall finde knocke and it shall be opened vnto you And surely Chrysostome spake not this to Priestes and religious men onely but to all his Church of Constantinople and vniuersally to as many as shoulde reade his workes And he sayeth further in his .vij. homely to the Hebrewes in reproofe of those that vsed not to looke vpon the scriptures No man will take heede sayth he vnto the Scriptures For if we woulde marke them we shoulde not only keepe our selues from errour but deliuer other also that are deceyued out of the same and pull them out of daunger Moreouer vpon the seconde of Genesis the .xiij. Chapter he sayth Let vs come to the scope and marke of the holy Scripture which expoundeth it selfe And againe The holy Scripture expoundeth it selfe and suffereth not the hearer to erre Tertullian also one of the first wryters next the Apostles in his Apologie for the Christians sayth He that will harken to the Scriptures shall finde God and he that will studie to vnderstand them shall be enforced to beleue them These places of Doctors as well of the Latine Church as of the Gréeke are sufficient ynough to teach and perswade any reasonable bodye the iudgement that the whole Church vniuersall had both as touching the Scriptures to be had and read of all men and also to prooue the facilitie and easinesse of them to be vnderstanded and so consequently mine assertion and howe Catholikely our Church doth and like vnto the Primitiue Church in permitting all persons indifferently to haue the Scriptures to looke and reade in to their instruction and vnderstanding And if any of these newe Diuines will not herewith be satisfyed but will yet vrge custome authoritie of Predecessors and such lyke weake instances for their new Mumpsimus rather than they will yéelde to this olde Sumpsimus then let vs aunswere them roundly thus with the words of S. Hierome vpon the .ix. chap. of Ieremie saying Neyther must the error of our parents nor forefathers be followed but the authoritie of the scriptures and the commaundement of God teaching vs. And though they crie out neuer so much they haue the Scriptures whereby to prooue their opinions which God wote many a time they apply to their purpose as handsomely as the deuill did when he reasoned with Christ in the wildernesse and as the olde and new Heretikes did and doe which as they say so we likewise affirme doe accloy the Church in déede very much then let vs aunswere them with Tertullian saying thus in his booke of the fleshe or true manhoode that Christ tooke Let all Heretikes sayth he vse his scriptures whose worlde they also vse This shall serue for a testimonye of their condemnation that they decke and furnishe their blasphemies with his examples And if they will haue Councels to decyde and controll all controuersies whereof consist they I pray you not of men What are menne such creatures as cannot erre Then shoulde they be no men The best Doctors in the Church haue erred in some part or other of their writings or at least haue thought they might erre I report me else to their owne sayinges in their bookes to be founde in euery place where they neuer arrogate to themselues anye such prowde priuiledge and immunitie from erring as the late loftie Prelates of Rome hath done but with all lowlynesse submit their writinges to the Scriptures and to those that shall see or perceyue more in them than they haue done yea requiring men fréely to finde fault and correct where they haue not attayned to the truth This woulde they neuer haue done if they had knowne or thought they coulde not haue erred And what one of the Popes can we name in the Church for this sixe hundred yere or more comparable eyther in life or learning with any one of these olde Doctors which thus modestlye haue written of themselues And shall we thinke better men than these Doctors haue met in the Councels since their dayes I say no more but I woulde there had mette so good They will yet saye Heresies haue bene alwayes confuted in Councelles and I saye Heresies haue bene alwayes confirmed in Councels Did not the Councell at Ariminum in Italie holde and conclude with the Arrianes Did not the seconde Councell at Ephesus holde with Entiches Did not the Councell at Chalcedon so fowly erre that they woulde haue giuen to Leo then Bishop of Rome the title of supremacie and vniuersall Bishop which he refused wherein surely he erred not But what they since haue done that by slaughter and murther and other such vniust meanes haue vsurped it both heauen and earth knoweth The Councell also gathered by Cyprian at Carthage did grieuouslye erre enacting that they that were baptised by Heretikes shoulde be baptised againe before they woulde receiue them into their Church And the Councell at Constance did moste abhominably consent in error to robbe Gods people of the one halfe of Christes sacrament What did the late Councell at Trent being fouretéene yeares
and his horrible ende as though these things happened by hazarde or that the sonne of God betrapped by a wicked man had not bene able to haue escaped his crafts and deceytes I would not also that any should so take these matters as though the falshoode of so wicked a man should derogate any thing from our order and holy function which we are in by Christes appoyntment For it seemed good vnto God that these things should so come to passe whose counsayle and purpose it was that his belooued sonne shoulde be betrayed by one of his entire Disciples And he woulde not haue vs ignorant hereof For it is knowne what is read in the Psalme 41. which Christ himselfe repeated in his last supper saying He that eate breade with me hath layde great wayte for mee Nowe I tell you before it come to passe that when it is done you may beleue that I am he Wherfore cast your eyes vpon Gods prouidence reuerence his goodnesse and truth and let not the thinges offende you that are done by his determination and iust permission Yet let no man so vnderstande these things as though Peter went about to excuse Iudas heynous offence and to laye all the faulte thereof in god For that is not the meaning of the diuine prouidence which gouerneth all thing that we shoulde make God the Autor of our sinne bicause whatsoeuer men doe that is naught they doe it not to fulfill Gods purpose but to satisfie the cogitations and desires of their owne wicked will. It is playne in deede that it was Gods determination that his sonne Iesus Christ shoulde be betrayed through the craft of his Disciple and should come into the hands of his enimies and being condemned to death should be nayled to the crosse where he shoulde purge the sinne of the worlde by the Sacrifice of hys bodye But if a man consider Iudas the worker of this treason he in so mischieuous a deede had nothing lesse before his eyes than Gods purpose and the redemption of mankinde but being blinded and wounded with couetousnesse first polluteth himselfe with theft as Iohn sayth afterward with treason The same reason is to be made of Annas Cayphas Pylate all those other whom the Gospell testifieth to haue bene seekers executioners of Christs death The bookes of the holy Scripture are full of examples of the lyke kynde whereby we are aduertised howe grieuously men sinne in committing those things which God in deede will haue done but yet they doe them being mooued thereto through the blinde and inordinate affections of corrupt nature I praye you who is so dull headed to thinke that Ioseph came into Egipt without the speciall counsell of Gods prouidence whereas we reade that God aduertised Abraham himselfe long before of the going downe of his posteritie into Egypt who lykewise acknowledgeth not the marueylous wisedome of God in all this businesse which gouerneth al things most prudently and profitably Shall we therfore excuse Iosephs brethren which being mooued with enuye solde awaye their brother that deserued better of them yea we will expounde all thys businesse by Iosephes owne wordes yee thought euill agaynst me but God turned it to good to bring to passe as it is this daye and to saue much people alyue Yea we haue dayly experience of lyke occurrences and examples For who will saye the theefe killeth the wayfaring man without the prouidence of God considering we knowe that the dayes of our life and the heares of our heade are numbred before God But bicause the murtherer committeth such an heynous offence being mooued with wicked affection therfore is he in all the fault and shal iustly be punished for the same Let no man therfore seeke excuse for his wickednesse in Gods prouidence nor make God the Autor of his sinne but by the consideration hereof let vs seeke comfort whereby to arme and strengthen our selues against the horrible chaunces of this life And that Peter had a respect hereto it is euident by hys words wherein followe other things to be considered And first we are taught by a notable example of what efficacye and strength godlye prayers be For Luke shewed vs aboue that the Apostles continued with one consent in prayers wherby what was brought to passe is now perceyued For Peter which a little before was ignorant of the right maner of Christes kingdome and among the reast had put forth a foolishe question touching the very time of restoring the same by and by beginneth to preach of the Scriptures which he alledgeth most aptly and expoundeth most syncerely So true it is that the Apostle sayth If any of you lacke wisedome let him aske of him that giueth that is of God and it shall be giuen him Further we are taught by the example of Peter that nothing ought to be appointed in the Church without the authoritie of the Scripture For as in well ordred common weales there are certaine lawes yea rather an authentike Code of lawes from the which no man of his owne heade hath authoritie to take anything or to put to any thing or else to appoynt anye thing in the common weale beside the prescript thereof euen so Christ hath deliuered to his Church the bookes of the olde and new Testament wherein are contayned the mysteries of the kingdome of heauen and the lawes of eternall lyfe Therefore out of them must be taken all counsell and the Argumentes of all the sermons that are to be made in the congregation Neyther is there any man of such roume and ordering that must thinke he hath power to ordayne or appoynt any thing contrarye to the same This booke in the beginning was deliuered to the Kings not to th end they should thinke they had iurisdiction ouer the same but for that they should drawe forth of the same good lawes whereby to rule the people well And the Prophets were bounde by this commaundement to take their sermons from Gods mouth Which thing we can interprete to be none other but the Scriptures bicause by these as by a certaine mouth God reuealeth vnto vs the mysteries of his will. And Christ himselfe oftentimes preacheth forth of the scriptures and disdayneth not to turne the holye bookes and to expounde certaine places of them vnto the people An example wherof he shewed in the schoole at Nazareth Therfore Peter following the example of his mayster taketh the beginning of his sermon out of the Scriptures whome woulde God they woulde imitate which highly glorying in the succession of Peter dare yet thrust into the Church diuers thinges repugnaunt to the Scriptures onely vpon mans authoritie Furthermore Peter adourneth the scriptures with an excellent prayse where he sayth the holy ghost is Autor of them which woulde vtter these thinges by the mouth of Dauid The same he confesseth in another place where he sayth that the Prophetes were inspired with the spirite of Christ and
called backe to Byzantium he was faine to leaue the Citie to Totylas to be taken and sacked againe Infinite examples of this sort myght be shewed which testifie that most certaine destruction hangeth ouer the heades of the enimies of Christ and his Church The other kinde of punishment is And his Byshoprick let another take By the which wordes he declareth that such kinde of men by no maner dignities or other excellent priuiledges that they enioy can escape the imminent iudgement of god For whatsoeuer excellent and singular gifts they haue obtayned through the goodnesse of God bee taken from them and gyuen vnto other as Iudas hereof is a most manifest example He was called to be an Apostle and therewithall was as it had bene the stewarde of christ Therefore great was his dignitie and such as passed the dignity both of king Emperour Herevnto is to be added his continuall conuersation with Christ and that he sawe and hearde many things with the other Apostles which many Prophets and righteous men although they greatly desired the same coulde neyther see nor heare But all these coulde not helpe this vnhappy body which deserued through his falshoode to be bereeued of them all For he departeth this world with an horrible ende and the dignitie of his Apostleship is cast vpon Matthie The like iudgement of God is seene in Saule who was so bolde as to persecute Dauid bearing a figure of christ For as soone as he had once purposed that thing in his minde the good spirite of God was taken from hym the euill spirite of Sathan entred in his place wherewith he was continually haunted vntill that both he killed himselfe left the kingdome to Dauid to possesse Hereto is the sentence of Christ to be applyed To euery one that hath shall be giuen and from him that hath not shall be taken euen that he hath For they by Christs iudgement are sayde to haue which being indued with the giftes of God acknowledge them in themselues and vse them with all their power to the glorie of God and the saluation of many And God of his liberalitie and bountie increaseth his gifts euery daye in them and maketh them more and more to appeare But they which neglect them as though they had receyued none at Gods hande and applying their owne businesse haue no regarde to that that appertayneth to the glorye of God they are at length so punished for their negligence and contempt that they are depriued of all their graces they become infortunate despised and vtterlie shamed For that sentence shall remayne for euer neither shall it be broken with any force of the worlde which God speaketh among other things to Hely the Priest in his wrath shewing him how he shoulde be punished I will honour those that honour mee and they that despyse mee shall come to shame And in another place he threateneth extreme ignominie and shame to the wicked which regarde not the glory of God I will sayth hee sende a curse vpon you and will curse your blessinges yea curse them will I if you doe not take heede Beholde I shall corrupt your seede and cast dunge in your faces euen the dunge of your solemne feastes I would we did often consider these things in these dayes and then would we not marueyle how all they haue lost their authoritie and estimation in the Church common weale which ought to be reuerenced The Bishops complayne of this misfortune can not tell where the authoritie of the Church is become But they should cease to complayne and marueyle if they would remember the counterfeyting of true doctrine their buying and selling of holye thinges the corruption of maners the couetousnesse and pryde many such other lyke brought into the Church by their meanes whereby they haue abundantly declared themselues to bee rather the successors of Iudas than of Peter The teachers of the Gospell also complayne of the contempt of their office and ministery saying that the authoritie of ecclesiasticall disciplyne is vtterly extinguished And it is no marueyle considering that in their number also a man maye see verye manye of small habilitie to set forth Gods glorye and other some vnder the fayre colour of Euangelike doctrine giuen to couetousnesse fraunching and feeding to pamper their bodies and to satisfie their lust Therefore the dignitie and authoritie due to the Ministery is of right taken from them Whosoeuer therefore will keepe and maintaine the degree and authoritie wherin God hath set him let him principally haue a care to set forth the glorye of God let him vrge that and in despyte of the world study with all his power to aduaunce the same and not swarue one nayles bredth from his vocation and dutie Nowe let vs come to the other part of Peters Oration wherein he exhorteth the congregation to choose another in the roume of Iudas Where he deduceth his arguments aptly out of the Oracles of the Scripture aforesayd For he seemeth thus to say bicause the holy ghost long time since prophecied that Iudas should betraye Christ and after his horrible ende of life shoulde leaue his Bishopricke and Apostleshippe to another we must seeke one to succeede him out of the number of them which haue continued with vs and haue seene all the thinges that Christ did whyle he was here on earth And Peters argument is very worthy to be considered which being made in fewe wordes is this in effect Another must haue Iudas Byshopricke according to the Oracle of the holy ghost Ergo it is our partes to prouyde a worthye and meete successor in his place And at the first sight this seemeth to be an absurde consequence For be it that another must haue Iudas Bisshopricke shall it therefore follow that the Apostles and they that were gathered with them must choose him that shoulde haue his Bishopricke But all this countenance of absurditie quickly vanisheth away if we consider the office that the Apostles sustayne by reason of Christes office For Christ being readye to leaue the worlde commended the cure of his Churche to them and they were of the number of them which should giue meate to the Lordes family as we reade Math. 24. Therefore where it is chiefly requisite for conseruation of the Church that there be worthy and fit Ministers appoynted Peter not without a cause gathereth that it appertayned to them to ordayne a newe Apostle bicause there was a manifest Oracle of the holy ghost apparaunt touching the placing of another in Iudas roume We are taught by Peters example howe we shoulde be occupied in reading of holy Scripture For here must we alwayes haue our vocation before our eyes that whatsoeuer belongeth thereto we should thinke spoken to vs. For the Scriptures are giuen of God for our learning as Paule witnesseth Therefore great is their error which reade the holy bookes with no more heede than if they were prophane wryters hauing
onely to him Therfore it frameth it selfe to his lore and desireth nothing so much as to be seene of all men whereas it knoweth it hath to reioyce in none but Christ alone These thinges reprooue the sluggysh mindes of the men of our dayes which are ashamed of Christ and saye that fayth maye be dissembled if there be lyke to ensue any daunger by the confession thereof Howbeit there were manye thinges which myght haue feared the Aethiop from being baptized for as much as he knewe that both Queene Candace and all the people of hir Countrie were farre from the knowledge of Christ which thing threatened him manifest perill both of his estate and goodes But his mynde incensed with the liuely fayth of Christ ouercommeth and bursteth through all impediments in whose hart vndoubtedly was written by the suggestion of the holy ghost that saying of Christ whosoeuer shall be ashamed of me and of my wordes in this aduouterous sinfull generation of him also shall the sonne of man be ashamed when he shall come in the glory of his father with the holy Aungels Moreouer this also is one other propertie of fayth that although the Eunuch thinketh he hath obteyned in Christ all the treasures of Gods grace and the infallibe certaintie of saluation yet for all that he iudgeth not the vse of baptisme to be vnprofitable or superfluous For fayth knoweth that Christ hath ordeyned nothing vnprofitably or in vayne bycause it knoweth that he is the eternall wisedome of God the father in whome are hidden all the treasures of knowledge It knoweth also that the corruption of our fleshe hath neede of many thinges and that it scarsely can be compelled with many prouocations to take the way of saluation Wherby it appeareth that they are voyde aswell of the knowledge of Christ as of themselfe that vse to despyse and reiect the sacramentes For although by fayth in Christ we attayne to whatsoeuer thinges are necessary to our saluation yet bicause of the inclination of our flesh it is profitable that Gods benefites shoulde be confirmed with outwarde seales and that by them we shoulde be admonished of our dutie whereof oftentymes we are forgetfull But Luke bringeth forth the other person of this act that is to say Philip which by and by obeyed not the Eunuch least he shoulde seeme to haue yeelded vnto him bicause of his dignitie or humanitie but he requireth of him first the confession of a true fayth saying If thou beleeuest with all thine heart thou mayest He hath therefore a respect to hys fayth and will haue it voyde of all guyle and dissimulation By which example we are taught that the sacraments ought not to be prophaned that is to saye to be giuen to the faythlesse For where they be the badges and cognizaunces of the Church of Christ it becommeth not them to weare them that are straungers fro the church bicause such for the more part are dogges and hogges before whome Christ forbiddeth vs to whoorle pearles And if we consider the commaundement of Christ it shall appeare that the Apostles first ought to teach and then they that beleeued their doctrine shoulde be baptised For he sayth Teach ye all Nations baptising them in the name of the father and of the sonne and of the holy ghost c. Yet let no man thinke we support or maintayne the madnesse of the Anabaptistes For they erre and keepe a pernitious coyle whyle they drawe that to the infants of Christians and rashly keepe them from baptisme which is onely to be obserued in straungers from religion and those that are of a full age For we affirme that such as â—e straungers from the church of christ as were sometime the Iewes and Gentyles and as are at this daye the Iewes and Turkes and other such lyke ought not to be baptised vnlesse we wyll to grossely pollute baptisme vntill they haue made profession of their fayth But the reason of infantes borne of Christians is of a farre other sort and case For these are accounted among the children or houshold of the church by reason of the lawe of couenant They be holy and Christ commaundeth them to be brought vnto him It is also manifest that they please God bicause their Aungels alwaies see the face of the father And although our capacitie cannot conceyue their state and condicion yet Christ testifyeth they haue fayth And that they haue the holy ghost both the examples of Iohn the Baptist and others do teach vs Wherfore to denye baptisme vnto them is no small impietie and a point of boldenesse more than monstrous Howbeit bicause we haue intreated hereof in other places let thys little suffice for this present Further let vs see the confession that the Eunuch made which in marueylous breuitie comprehendeth thinges of most importaunce I beleeue sayth he that Iesus Christ is the sonne of God. This confession is much like to that that Peter made in the name of all the Apostles He attributeth vnto Christ whatsoeuer is spoken of him in holy scripture Yea if the matter be narrowly marked it comprehendeth all the articles of our fayth or Creede Apostolicall For he acknowledgeth him to be God no doubt that God which the Scriptures say was Creator of heauen and earth He confesseth no such God as the Iewes and Turkes doe but such an one as hath a sonne borne of himselfe coeternall and consubstantiall with him He beleeueth that this sonne was incarnated as may be gathered of the thinges which he red in Esay Further he beleeueth that the sonne of God is Christ that is to say annoynted wherein he vnderstandeth his kingdome and Priesthoode Unto the Priesthood belongeth all the passion of Christ where he offered the sacrifice of his bodie and bloud for the sinnes of the whole worlde In the name of Kingdome is conteyned his glorious resurrection whereby he ouercame death also his ascention whereby as by a most gorgeous tryumph he entered into heauen and is sitting on the right hand of the father which declareth him to be a most mightie king to whome all power is giuen in heauen and in earth and which shall come againe to giue iudgement and sentence vpon all fleshe But he that confesseth Christ to be a King must needes also confesse that he hath a Church wherein he reigneth and gouerneth This Church is the Communion or felowship of all Saintes to whome Christ hath committed his inestimable treasures to say â–ª the forgiuenesse of sinnes the resurrection of the fleshe and felowship of eternall lyfe These mysteries I say this short confession of the Eunuch comprehendeth Whereby we are taught what an one we also should acknowledge and confesse Christ to be It is well to be considered howe confession of mouth is ioyned with fayth of minde For we haue before this declared â–ª howe these two must of necessitie be coupled togither and Paule expressely teacheth the same where he sayth This is
man had giuen them leaue For who can doubt but they woulde then haue vsed the libertie giuen them of the spirite But forasmuch as they might vse the same and not breake the custome of the Church they must needes haue bene reprehended if they woulde without cause haue broken that custome Furthermore this was verye well done of the Antiochians to giue leaue vnto men vnknowne and straungers to saye their minde For they woulde not quench the spirite nor despise prophecying wherof Paule elsewhere giueth warning 1. Thess. 5. Here is chiefly to be obserued that they require a sermon of exhortation For thus they expresse the ende wherevnto all doctrine and preaching in the Church is to be referred namely that the Church be not onely taught what it ought to doe but may also be prouoked with godly exhortation to doe their dutie and so may be builded vpon the foundation of the Apostles and Prophetes and may truly close and ioyne togither vnder Christ their heade And hereto belongeth that commendation of holye scripture which Paule sayth is profitable to teach to improoue to amende and to instruct in righteousnesse that the man of God may be perfect and prepared vnto all good workes These thinges are to be obserued of them which make their sermons in the Church for ostentation sake and are more carefull for their owne glory than for Christes Let euery man rather learne so to order all exercises of the Church that by godly exhortations they may be builded in true faith vnto the glory of Iesus Christ to whom be praise honor power and glory for euer Amen The .lxxxix. Homelie THEN Paule stoode vp and beckened with the hande for silence and sayde Men of Israel and ye that feare God giue audience The God of this people chose our fathers and exalted the people when they dwelt as straungers in the lande of Egypt and with an high arme brought he them out of it and about the time of fourtie yeares suffered he their maners in the wildernesse And he destroyed seauen Nations in the lande of Canaan and deuided their land to them by lot And afterward he gaue vnto them Iudges about the space of foure hundred and fyfty yeares vntill the time of Samuell the Proâ—phete And afterwarde they desired a king and God gaue vnto them Saule the sonne of Cis a man of the tribe of Beniamin by the space of fourty yeres â–ª NOwe followeth it how Luke the Euangelist describeth the Sermon which Paule the Apostle that most chosen vessell made to the Congregation at Antioche and this is the fyrst of Paules sermons that the holy ghost would should be put in writing not that he iudged the rest vnworthy to be knowne but that by this we might iudge of the other which could not be but like vnto this bicause the spirite of God is at all times and places like vnto it selfe Howbeit it is not without a cause that Luke chose this sermon chiefly of all other so diligently to rehearse For as this one comprehendeth in it moste fully all the mysteries of Iesus Christ and of our saluation so when those of Antioch contemned it the Apostles did that which wee reade they very seldome did before For shaking the dust of from their feete vpon the Iewes they caried the doctrine of saluation vnto others Furthermore the argument of the Sermon is the same that Christ commaunded the Apostles to obserue For he laboureth altogither to bring the Iewes from the vaine affiance of the lawe and ceremonies therof vnto the fayth in christ For the better obteyning whereof he proceedeth in most commodious order For fyrst where he knewe they gloryed much in certaine prerogatiues so that they thought it superfluous to search or take any other waye of saluation he teacheth that they haue nothing of themselues wherin to glory but that they haue receyued what so euer good qualitie is in them of the meere mercie of God who for the Messias sake which he had promised did vouchsafe both to saue them and also to giue them those prerogatiues And thereof he gathereth that it is necessarye for them to embrace that Messias least they fall from the grace of God and be depriued of all goodnesse This done he sheweth that this Iesus is the sonne of God and of Mary the virgin and that sauiour and Messias that was promised and here he so reasoneth of his office that he briefely comprehendeth all the businesse of our saluation and confyrmeth the same with euident Oracles of the olde Testament At length he sheweth the threats of the Prophets that as many as despised the sonne of God and the saluation in him offered might knowe that the horrible iudgement of God hanged ouer their heades And this is the summe of all his sermon which it suffyceth in fewe wordes to haue touched bicause we entende to speake more at large of euery thing in his place Nowe let vs come to the treatie of the same The beginning is short after the maner of the Apostles not to be suspected of any curious artifyciousnesse or conueyaunce He fyrst holdeth out or lifteth vp his hande which was a kinde of gesture vsed in the olde time to cause men to keepe silence when others were about to speake as wee shall see in places following not so fewe as one Then to make them the more attent he calleth them by such names as he both knewe woulde get their good will and also admonishe them of their dutie For fyrst he calleth them Israelites in which name they greatlye reioyced not onely bicause of Iacob the Patriarch which was fyrst so called but bicause therein also were conteyned manifest promises of Gods helpe and protection as we may see Gen. 32. And he addeth And yee that feare God giue audience so plainely thereby admonishing them of their dutie that they might perceyue they were then true Israelites when they feared God and obeyed his worde The breuitie of the Apostles beginning admonisheth vs of two things very worthy to be knowne and considered The fyrst is wherefore those tytles serue that wee vse in the beginning when we reuerently and honourably speake vnto the hearers wherein much is to be attributed to honor euen by the testimony of Paule who commaundeth vs in giuing honour to go one before another Yet must we take diligent heede that we nourish not the ambicion of arrogant men with a flattring tongue and meaning which are euen drunke with the pride of glorious names But this rather wee must obserue that with meete and condigne names we admonishe them with whome we haue to doe of their dutie Therefore the simplicitie of our auncesters and elders is very worthy to be commended who being content with the names of their office and dutie only neuer knew what these painted and flattering tytles ment For what wilt thou adde vnto the name of a king that shall be more honourable or noble than it seeing the very name
plaine wordes if we saye we be saued by fayth through the grace of God in Iesus Christ which is the summe of all the doctrine aswell of the Prophetes as the Apostles Nowe after Peter had ended his saying all the multitude were appeased and with silence testifyed their consent By this maye be gathered as by a most euident argument that they were gathered togither in the holye ghost For as he is the spirite of truth so whosoeuer he breatheth on cannot choose but yeelde vnto the truth And we must neuer beleeue that those Counsayles are gouerned by his guiding where mennes eares are stopped vp from hearing the truth and vse all libertie of speach against the same such as we see the Bishoppes of Rome nowe many hundreth yeares haue summoned and kept For as in them they haue ratifyed opinions cleane false and vngodly so no man coulde without manifest daunger of his life speake against their decrees Howbeit Paule and Barnabas take occasion of Peters wordes to declare what myracles and woonders God wrought amongst the Gentyles for the confyrmation of their ministerye that hereby it might the more euidently appeare how God made no difference betwene the Iewes and the Gentyles seeing he would haue such myracles wrought amongst the Gentyles as vsed to be shewed among the Iewes Thus we see the ende ofall myracles is to confyrme the Apostles doctrine whereof we haue oftentimes spoken heretofore It shall be our duties with attent minde and fyrme fayth to embrace that way of saluation that Peter hath declared For so shall it come to passe that we also being purifyed and made cleane through grace shall attaine to the inheritance of heauen with Christ our Lorde to whome be prayse honor power and glory for euer Amen The Ciij Homelie AND when they helde their peace Iames aunswered saying Men and brethren harcken vnto me Simeon tolde howe God at the beginning did visite the Gentyles to receyue of them a people in his name And to this agree the wordes of the Prophete as it is written After this I will returne and will builde agayne the Tabernacle of Dauid which is fallen downe and that which is fallen in decaye of it will I builde againe and I will set it vp that the residue of men may seeke after the Lorde and also the Gentyles vppon whome my name is named sayeth the Lorde which doth all these thinges Knowne vnto God are all his workes from the beginninge of the worlde Wherefore my sentence is that we trouble not them which from among the Gentyles are turned vnto God but that we wryte vnto them that they abstaine themselues from fylthinesse of Images and from fornication and from strangled and from bloude For Moses of olde time hath in euery Citie them that preach him in the Synagoges when he is read euery Sabboth daye THe Euangelist Luke hath very diligently described the controuersie that came to passe in the primitiue Church about the matter of iustifycation In this description we haue seene what Peters iudgement was who hath taught vs that faith onely was sufficient to iustify the Gentiles and that they were not to be burthened with the yoke of the law And bicause many menne were mooued with the example of the fathers supposing they were iustified by the law he answereth this obiection shewing that they coulde be iustifyed none other waye than by the grace of God the author and mediator whereof is our Sauiour Iesus Christ. But bicause we haue intreated hereof in the Sermon that is gone before let vs now see what Iames the Apostle the sonne of Alpheus of whom Paule speaketh .2 Galat. sayth whose wordes consist of two members or partes For fyrst he subscribeth vnto Peter and then he declareth his counsell howe a peace and true concord might be made and conserued betweene the Iewes and Gentyles But before we come vnto Iames wordes we must marke howe he beganne not to speake afore he sawe other holde their peace For hereof a man may gather the order of the Apostles Counsayle howe they did all things with modestie and howe there was none of them that would prescribe another An example of the like we sawe also before For while diuers did egerly contende Peter helde his peace But when he saw time serued he arose vp both with modestie and grauitie and beganne to speake his iudgement and was hearde of others with like pacience as he not long before had hearde others After he had done Paule and Barnabas were hearde without interruption of any bodye who confyrmed Peters sentence by an argument taken of myracles And when these also had spoken their minde Iames steppeth forth and almost is the last manne that speaketh although he was accounted among the pillers of the Church This modestie was an euident signe of the holy ghost which gouerned their mindes that by ouer great heate of contention there shoulde rise no vncomelye tumulte or trouble and that men shoulde not stoppe their eares against the truth This order ought to be obserued in all publike actes and affayres so that no man shoulde be so ready to speake as to heare what other shall say For as that kynde of men is foolishe who for that they onely woulde seeme wyse thinke it meete for them onely to speake and suppose they haue great iniurie done vnto them if any man dissent neuer so little from them so are they also vnprofytable and pernicious But let we these things passe and hearken vnto Iames which in the beginning of his Oration yeeldeth vnto the iudgement of Peter saying Simeon tolde howe God at the beginning did visite the Gentyles to receyue of them a people in his name Iames acknowledgeth here Gods counsayle and purpose which by the calling of Cornelius did abundantly declare that the Gentyles had neede of none other preparation to be iustifyed and saued than of faith in Christ and therefore he plainly subscribeth vnto Peters opinion And least the Apostles only might seeme to be of this opinion he proueth the same by the vniforme consent of the Prophetes although he bring but one testimony out of them Neither was it needefull to bring any more forasmuch as all the Prophetes were inspyred with one and the selfe same spirite and agreed in the declaration of mannes saluation It is worthy to be diligently marked howe the Apostles of their meere authoritie obtrude and charge the Church with nothing but by scripture prooue all the things that they teach For they acknowledged themselues to be the seruantes of Christ and his Church and therfore they thought they ought to establishe nothing that was repugnant to the will of Christ and the holy Scripture Which modestie if they had obserued which woulde be taken and called their successors we should at this day haue lesse superstition in the Church and more godlynesse and syncere religion Concerning the oracle of the Prophet it is in the .ix. chapiter of Amoz He had before
that notable marke of the beast which no man can receyue or keepe wythout denying of christ Wherfore it becommeth Christian men rather to impugne these thinges than neuer so little to violate the profession of Christes name Before we passe from this place we haue to consider the mariage of Timothies parents forasmuch as Luke maketh expresse mention thereof He sayth that Eunica his mother was a Iewe and his father a Greeke or a Gentyle Yet we reade that Iewes were forbiden to marrye with the Gentyles Yet such was the state of the people of the Iewes in those daies that being oppressed vnder the tiranny of the Romanes and dispersed here and there they were driuen to suffer many things agaynst their wyll In the meane season the godly woman Eunica by reason of this mariage was in such daunger as God foreshewed in his lawe For she was not able by Circumcision to take hir sonne Timothie into the societie of Gods people who no doubt was borne before Christ suffered and the lawe was abrogated by reason hir husbande withstoode hir who as it is like was deuoyde of true religion bicause Paule commendeth him in no place and yet setteth forth in writing the worthy fayth of Eunica and Lois These thinges ought to feare the professors of Christian fayth from drawing the yoke with Infydels as elsewhere the Apostle sayth Also the example of Eunica is very notable which procured hir sonne to be trayned vp in the scriptures from his childehoode agaynst hir husbandes will least he shoulde be corrupted with the superstition and ydolatrie of the Gentyles Lette Matrones matched in such vnlyke mariages well obserue this thing Let them remember that their children be holy by reason of the promise of the couenaunt as Paule plainly teacheth Let them therefore bring them vp in the doctrine of true godlynesse and trayne them vnto God whose honor if they seeke with all their heart they shall fynde him true of his promises where he sayeth he will be their protector and defender But let vs come to the treatie of this present place where after the vocation of Timothie is declared what they which were with Paule taught in the Churches As they went sayth he through the Cities they deliuered them such things to obserue and keepe as were decreed by the Apostles and Elders at Ierusalem Which wordes the Papistes wrest I wote not to what maner of traditions which they imagine the Apostles and their successors deliuered from hande to hande vnto the Church but were neuer written This Sanctuarye being by them once founded whatsoeuer they cannot prooue by authorite of Scripture they saye by and by it is the tradition of the Apostles But Luke sayth no such thyng but speaketh of those decrees whereof mention was made in the chapter before going They were these that man was iustifyed and saued by the onely grace of God through faith in Iesus Christ and not by the works of the lâ—we that we should abstaine from those things which pollute the profession of our fayth and our holynesse as is Idolatrie and fornication that we must labour for loue and in outwarde things yeelde somewhat vnto the weake or else vnto such as are not yet come vnto the fayth if there be any hope of winning them In the meane season that we beware mennes consciences be not snarled or charged with any burthen intollerable These things Luke sayth that Paule and those with him did euerywhere inculcate both to represse the Iewes which to importunately vrged the Gentyles to the obseruing of the lawe and to brydle the licentiousnesse of the Gentyles which abused the Christian libertie with great offence For he chiefly desired that peace might flouryshe in the Church whereby he knewe the same shoulde chiefly increase Agayne where there was no daunger of offence he constantlye defended the libertie of Christ bicause he woulde not preiudice the same which thing the Apostles wynked at for the weakes sake The fyrst Epistle to the Corinthians teacheth the same where he maketh the eating of thynges offered to Idolles free as touching conscience if there be none present that is offended therewith In the meane season Paules example teacheth vs that it is not sufficient to haue good lawes made vnlesse they which haue the charge thereof see them put in execution For dayly experience teacheth vs that execution is the lyfe and sinewes of the lawe Take that awaye and the lawe shall lye as deade and as Anacharsis sayde shall become lyke vnto Spyders webbes which euerye bolde and presumptuous bodye will not sticke to breake Therefore let both Ministers of the Church and gouernors of the common weale imitate Paule if they meane to doe their duetie and not rather with vayne counterfeyting mocke both God and man. Last of all Luke addeth a notable successe of their most godly endeuour and labour where he sayth the Churches were confyrmed in the fayth and grewe and increased euery day more and more in number And bicause he maketh mention of fayth it is euident that Paule chieflye beate that into their heades and not vayne and colde Ceremonies and traditions These are the continuall effectes of the worde of God that lyke vnto a showre it neuer returneth wythout fruite vnto him that sent it These also are the weapons wherby the kingdome of Christ in this world is most prosperously enlarged to saye diligent preaching of the worde and feruent desire to conserue and keepe the same Whensoeuer these cease by and by fayth falleth and all loue of true religion dyeth We haue examples hereof euerywhere whereby they are conuinced which thinke it sufficient if they be not constrayned through tyrannie to be partakers of wicked sacrifyces and yet in the meane season they liue in such places where the worde of God is banished and no duties of Christian religion exercised Let vs all therefore studye to set forth the worde of God that both our selues maye be confyrmed in the fayth and the Church daylye increase in number of beleeuers wherein Iesus Christ onely reygneth the sauiour of mankynde and onely Brydegroome of the Church to whome be prayse honor power and glory for euer Amen The Cvij Homelie WHEN they had gone throughout Phrygia and the Region of Galatia and were forbidden of the holy ghost to preache the worde in Asia they came to Mysia and sought to go into Bithynia but the spirite suffered them not But when they had gone thorowe Mysia they came downe to Troada And a vision appeared to Paule in the night There stoode a man of Macedonia and prayed him saying Come into Macedonia and helpe vs After he had seene the vision immediately we prepared to go into Macedonia being certified that the Lorde had called vs for to preache the Gospell vnto them When we losed forth then from Troada we came with a strayte course to Samothracia and the next daye to Neapolis and from thence to Philippos which is the chiefe
translated diuers other treatises also out of Gréeke into Latine as Didimus worke touching the deitie of the holy ghost Epiphanius bishop of Cyprus Epistle to Iohn the Patriarch of Ierusalem and diuers other such And bicause none shall saye what maketh this for the translating of the Bible into other more vulgar tongues as into the Englishe c. For they can well admit the Hebrewe Gréeke and Latine tongues and any other that the people vnderstande not therefore S. Hierome translated the Bible into the Sclauonian tongue that is to say into his owne natiue countrie tongue We haue therefore antiquitie ynough on our side for proofe of our diuers translations Neyther did he euer feare or make account of such inconueniences as these new Diuines pretende spring of such translations or any thing regarded the sharpe censure and checks of diuers Comptrollers that founde fault with his doings but helde on and continued to the ende translating wryting and endyting sending his bookes onewhile to virgins one other whyle to married women sometime to widowes but euer to one kinde of person or other being still exercised and occupied in such doinges And I marueyle why these men should be so offended that euery Nation shoulde haue the scriptures in their owne tongue séeing in some places of their writings they make the holy ghost the author of this opinion and iudgement Doth not Aeneas Syluius which was afterwarde Pope and called Pius secundus tell vs that when about the yeare of our Lord .900 there fell a great contention at Rome whether the Hungarians shoulde haue their seruice in their owne tongue yea or no that there was a voyce hearde from heauen saying Let euery thing that hath breath prayse the Lord and euery tongue giue thankes vnto his holy name Whervpon sayth this Aeneas the Councell brake vp and the contention surceased So that by this storye whosoeuer denyeth Gods people Gods seruice in their owne proper tongue resist Gods ordinance and commaundement These men count it a great absurditie that a woman a childe or an artificer shoulde talke of the Gospell or of the Scripture And yet many times we may heare women children and artificers vnderstande more of Gods holy mysteries than a number of some ruddy Rabbines that notwithstanding looke very high and lofty Moses was not of this minde and opinion For when Iehosuah his seruant would haue had him to forbid Heldad and Medad from prophecying he aunswered woulde God that all the Lordes people coulde prophecie and that he woulde giue his spirite vnto them all Christ commaundeth little children to be suffred to come vnto him and not to be forbidden But who maye not more iustly thinke it a greater absurditie to heare women children and artificers patter their Pater noster in a tongue that they so little vnderstande that Cardinall Ascanius Parot at Rome was as wise as they Yea the Crowe that saluted Augustus coulde saye his Aue Caesar better than they coulde their Aue Maria. And surely if the newe Diuines godly intention may not in this case helpe at a pinch they may also saye and say truly as an other Crowe did at another time we haue lost all our labour So little doth God allowe such godly intention For he biddeth we shoulde not be like Horse and Mule in whome there is none vnderstanding Then séeing we haue the Scriptures aswell of the olde Testament as the newe so full and whole on our side séeing Christ commaundeth vs to search the Scriptures séeing S. Paule sayth they are written for our learning and instruction séeing we haue thexample of the Primitiue Church permitting all men to haue and reade the Scriptures in all tongues séeing we haue so many translations of the Scriptures I meane of olde tyme I speake not of those in the Englishe tongue in Ethelstanes dayes and in the Saxons tongue ne yet of that gift of tongues giuen to the Apostles to the intent that all Nations might heare the great workes of God in their owne language séeing there is nothing in the Scriptures eyther threatened or promised but it appertayneth to all men in all ages nothing done by Christ of olde but the same in one respect or other is dailye done For Christ is newly borne among vs euen at this day There are Herodes that goe about to murther him in his Cradle euen at this day He notwithstanding groweth in fauour with God and men euen at this day He healeth all maner of maladies Leprouse Demoniacks Dumbe Blinde Deafe Dropsies Palsies bloudy Fluxes at this day so that we say sonne of Dauid haue mercy vpon vs and Lord if thou wilt thou canst make vs whole Yea he rayseth men from death to life againe by the power of his worde euen at this daye He teacheth threatneth promiseth comforteth euen at this day There are Iewes which will not suffer their vayled Moses to yéelde to his brightnesse in these dayes He hath Scribes Phariseys and Sadduceyes that lye in wayte to catch and entangle him in his talke euen nowe a dayes also He hath more than one Annas and Caiphas to buye and more than one Iscarioth to sell him at this daye Herode Pylate and their Crewes want not to mocke whip and crucifie him yea to kéepe him downe also in his graue that he rise not againe euen at this day And yet all this notwithstanding he hath still also at this day his little flocke that doth and will depende vpon him saying Lorde to whome shall we go Thou hast the wordes of eternall life Therefore whatsoeuer the newe Diuines say to the contrary let vs still reade the Scriptures and sticke to that olde Diuinitie But bicause many men are ledde not so much eyther with reason or testimonies of Scriptures as with authoritie of Doctors to fulfill my promise and somedeale to satisfye if happily it may be their preposterous zeale and peruerse iudgement I will shewe also that the best and soundest of the olde Doctors haue alwayes bene of this opinion that all people at all times ought to haue the scriptures in their owne tongue And if any man as delighting in a worke of supererrogation that is to say for a man to doe more than he hath bounde himselfe to or néedeth shall require so much I will also by the olde Doctors aunswere the obiections of such as thinke the scriptures ought not to bee read of all men bicause of the difficultie of them and that varietie of translations cause and bréede errors And first we will begin with the Doctors of the Latine Church not for worthynesse eyther of life or learning that hath bene at anye time in them more than in the Gréekes For verily the Gréekes are able to shew as many worthy writers of their Church as the Latines can by any meanes if I say not more but bicause perhaps some Romanist or Latine man may hit vpon this writing which if he be partially affected toward the Latine Doctors
may first sée what the opinion of the Latine Church was in this poynt by one of the most approouedst Doctors in the same Church S. Hierome vpon these wordes of Paule to the Colossians Let the worde of Christ dwell plentifullye among you sayth thus By this place it is declared that euen the laye people ought to haue the woorde of Christ among them not onely sufficiently but also abundantly and to teach and admonishe one another Here besides that S. Hierome permitteth the lay people to haue the Scriptures and that plenteously he also suffereth them to teach and instruct one another saying moreouer that it is their dutie so to doe Chrysostome vpon the same place and wordes sayeth euen the same thing though in more large and ample maner Harken sayth he all yee secular people that haue charge of wife and children howe the Apostle commaundeth you chiefly to reade the scriptures and that not lightly and slenderly but with great diligence And a litle after that again Lysten sayth he I pray you all you laye people Buye you the Bible which is the medicine of the soule Or if you will haue nothing else get you the newe Testament the Gospels and Actes of the Apostles for your continuall and diligent teachers And by and by after he addeth This sayth he is the cause of all euill that the scriptures are not vnderstanded Note well I pray you howe Chrysostome holdeth this as an vndoubted and infallible truth that ignoraunce in the Scriptures is the cause of all euill Our Countrie man Beda called worshipfull as I suppose bicause of his great learning and reuerende life and demeanor is of the very same iudgement as appeareth by that he hath written vpon the first Epistle of S. Peter the seconde Chapter I might also here shewe howe the sayde Beda for more than nyne hundreth yeares past translated the Gospell of Saint Iohn into the Englishe tongue and howe Constantine so greatly commended for his godlynesse caused infinite copies of the Byble to be written and sent abrode into all the partes of his Empyre long before that But returne we to Chrysostome who many times chideth as it were with his hearers for that they giue no better héede to his sermons sometimes againe he prayeth and desireth them that they woulde come oftner to them and reade and pervse the scriptures at home at their houses more diligently than they had vsed Otherwhiles he aunswereth the obiections they vsed to make for their excuse But let vs heare his owne words Tell me saith he I pray you you that stand here present which of you can say one Psalme without the booke if it were required of you or any other peece of the scripture And he by by maketh their obiection answere But sayth he this is your defence for all such faultes I am say you no Monke I haue wife and children and charge of housholde verily this is it wherewith as it were with the plague you â—arre and corrupt all thinges bicause you thinke the reading of scriptures belongeth to Monkes onely where in deede it is much more necessary for you than for them for they that go abrode in the world and daily receyue wounde vpon wound haue more neede of Gods medicine than other men Wherefore it is a more grieuous and heynous fault to thinke the lawe of God to be superfluous than to be ignorant in it for these be wordes proceeding of a diuelishe cogitation Hearest thou not Paule say the scriptures are written for our correction Thus much hath Chrisostome in his second Homelie vpon S. Mathew these words also to the like effect in the same place folowing This sect sayth he is the working of the deuils inspiration that will not suffer vs to loke vpon the treasure least we should attaine to the riches therof Therfore he perswadeth men that there is no profit ryseth by reading the holy Scriptures bicause he woulde see no practise followe of the hearing Againe in his .xvij. Homelie vpon the Epistle to the Hebrues he bringeth other like obiections whervnto he also answereth Thou wilt saye sayth he I haue not reade it this is no excuse but a fault And in his .xxviii. Homely vpon the Genesis he earnestly erhorteth and counsayleth all men to the hearing reading of the scriptures These be his words I pray you sayth he come hither oftener and harken more diligently to the reading of the holy Scripture and not onely when you come hither but at home also take the holy Bible in your handes and receyue with great studie the commoditie therein conteyned And a little after that againe I pray you therfore sayth he let vs not lose so great a commoditie through our negligence but let vs apply the reading of the holy scripture euen at home also Nowe if these newe Diuines which haue gone so long disguised vnder the visar of antiquitie will yet farther replye and saye that the Scriptures are to difficult for all men to vnderstand and that they are not sufficient to discusse all controuersies that may arise in the church but that we must wayte for the Oire and determiner of counselles or that diuersitie of translations bréede obscuritie and errours among the people we will hereto also make them an aunswere and that out of the doctors that it may herein also appeare that they doe but pretende doctors seing they will not yéelde to the doctors when they heare them speake and make so expressely against them First touching hardnesse and difficultie wherewith they charge the scripture Saint Augustine in his second booke of christian doctrine and sixe chapter sayth thus The holye ghost hath so honorably and wholesomely tempered and qualified the holye Scriptures that it hath put hunger awaye by playner places and lothsomnesse by darker And againe in his thirde Epistle to Volusianus he sayth The maner of speech wherof the holy scripture consisteth all men may easely come vnto although verie fewe can pearce through it vttering the playner things therein conteyned like a familiar friend without all coulour to the heart aswell of the vnlearned as learned And those things which it hydeth in mysteries it doth not set out with haultie elocution fraying the slowe and vnlearned minde to come neere it lyke as the poore man commeth vnto the riche but allureth all men with lowlinesse of speeche feeding them not onely with manifest truth but exercising them with secret hauing the verie same things in playner places that it hath in harder Cyrill in his seauenth booke against Iulian sayth to the intent that the scriptures might be knowne to all men both small and great they are so commodiously set foorth in familiar speache that they passe nones capacitie Saint Hierome vpon the .xix. chapter of Esay sayth It is the maner of the scriptures after harder things to set playner Saint Austen in his .83 booke and .69 question affirmeth that circumstaunce of the Scriptures openeth the sence and meaning
at the least in trauell bring forth at length Forsooth Horatius mountaines in Italie were great with childe and after their harde trauell brought forth a Mouse What one error or abuse in their Church of so many as all the worlde nowe séeth and they although they be impudent ynough cannot denie haue they refourmed Surely neuer might that worthy Bishoppe of Nazianzum his saying be more truly spoken than of these Councels If I must needes write the truth sayth he I neuer sawe any good ende or conclusion of these Bishops Councels in his Epistle to Procopius the .xlij. Epist. And yet they shame not still to say the holye ghost is President of their Councels and that he is shut in the closet of the Popes breast But I trowe it is not that holy ghost that Christ sayth breatheth where it will for that it woulde not be so partially tyed to the Popes bosome or that appeared vpon Christ in likenesse of a Doue It is I beléeue that ghastly ghost the Owle that sate so long in the Consistorie on a time ouer the Popes heade a méete holy ghost I assure you for such a consistorie and closet Lette vs therefore leaue them and this president of their Councels and marke what séemeth good to Gods holy spirite and to the Euangelistes and Apostles and fâ—llowe the same considering as S. Augustine sayth in his seconde Epistle to S. Ierome that no Scriptures are to be allowed but the vndoubted Canonicall And in his first booke and seconde chapter against the Epistle of Parmenian he iudgeth it a rashe and presumptuous part to beleeue anye that prooueth not that hee sayth by scriptures And in his thirde booke and .vj. chapter against the letters of Petilian he holdâ—th any thing accursed that is beside the lawe and the Gospell In his first booke of christian doctrine xxxvij chap. he sayth Our faith staggereth if it be not vpholden by scriptures In his .166 Epistle he sayth both Christ and his Church is knowne by the scriptures In his seconde booke of Christian doctrine and .vj. chap. he sayth the holy ghost hath caused the darker thinges in the scriptures to be opened by playner And Chrysostome in his seconde exposition vppon Mathewe the .xxiiij. and .xxix. Homelies sayth The true Church can no waye else bee knowne but onely by the Scriptures bicause whatsoeuer things else in the Church Heretikes haue aswell as Catholikes But now to that they saye diuersitie of translations in Scripture bréedeth error although the same be sufficiently ynough confuted before by the example of the seauentie Translators or Interpreters by those fiue or sixe more that after Christes time corrected them by Origen by Hierome by the Euangelistes and Apostles writing in the Gréeke tongue yet we will alleage one or two places out of olde Doctors for confirmation of the same For touching all obiections that the aduersaries can make they are so fully aunswered by the olde Doctors as partly you maye haue perceyued that it were but vaine further to trauell therein S. Augustine which is one of the fower Cardinall and principall Doctors that our aduersaries allowe who impugne this opinion sayth thus against them They that haue translated the Scriptures sayth he out of the Hebrewe tongue into the Greeke maye be numbred but the Latine interpreters by no meanes For in the beginning of the fayth assoone as one had gotten a Greeke booke into his handes and seemed to haue some knowledge in both the tongues he tooke vppon him to interprete the same Which thing did more further than hinder vnderstanding so that the readers be not negligent For the pervsing of diuers bookes hath often times opened the darker sentences The place is in his seconde booke of Christian doctrine and .xij. chapter And Nicholaus de Lyra one of our aduersaries owne Doctors sayth in his Preface vpon the Genesis that Diuersitie of expositors stirreth vp attention But to bring more testimonies in a matter so cléere as daye is but impertinent séeing that both Gods lawe and mans alloweth the truth though testified but with two or thrée witnesses Thus hast thou gentle Reader my promise made in the beginning confirmed by authoritie of Scriptures euident reasons and testimonies of auncient Doctors though not in such abundant wise as might be yet in as large a sort as the lawe and rule of a Preface will permit Let vs therefore addresse and prepare our selues diligently not onely to reade the Scriptures but also to vnderstande them and not to vnderstande them onely and there to stay as I am afrayde too manye in these dayes make that their onely ende of reading but also to frame our selues to expresse our vnderstanding in our liues and conuersation least hauing the Gospell still in our mouthes and shewing nothing thereof in our maners and yet protesting a more sounde and exact knowledge than others we encrease at length but our owne punishment and damnation knowing that euery one that sayth Lorde Lorde shall not enter into the kingdome of heauen but he that doth the will of the father which is in heauen And howe the seruant that knoweth his maisters will and doth it not shall be beaten with many stripes Let vs remember that the temple of Salomon and the writings of the lawes and Prophetes among the Iewes little profited them bicause they abused them and woulde not leade a life aunswereable to such blessings of god God spared not that stocke of the Iewes of so many hundreth yeares groweth verily no more will he vs that are but Impes graft and set in the same stocke if we doe not better than we doe and they did But againe if we liue a repentant life as we ought to doe and a thankfull vnto God for his innumerable benefites and specially for the light of his worde nowe shining in our Church of Englande so ordering our works that they may shine before men and glorifie our father which is in heauen then rage the worlde neuer so much by Gods permission against his little flocke for their proofe and triall yet shall it neuer be able to take one of them out of his hand but that he will ayde and assist vs with the presence of his spirite and rule as Dauid sayth in the middle among his enimies and bruse them with his yron rod and breake all them in peeces like a potters vessell that any maner of way without repentance molest and afflict his dearely beloued spouse and Church Let vs not therefore feare any threates or enterprises of this worlde knowing that we shall ouercome in him that hath alreadye ouercome the Deuill and the worlde Greater sayth S. Iohn is the spirite that is in you than hee that is in the world For there was neuer yet tyrant that rose against Gods Church but some shamefull horrible ende folowed him most coÌ„monly in this world The ecclesiasticall story is full of examples of late God hath shewed some notable in this
and perseueraunce 47. The Apostles remayne at Ierusalem 357. The Apostles did leade about no other mennes wyues 45. The Apostles did thrust nothing into the church of their owne authoritie 569. The Apostles obey the angell 248. The Apostles perceyuing a grutch to aryse in the Primitiue Church consult for a redresse in tyme. 276. The Apostles acknowledge themselues to be but felowes 90. The Apostles preach the Gospell at Perga 585. The Apostles haue taught vs fullye all thinges needefull to our saluation 743. The Apostles depart from Philippi Pag. 645. The Apostles preache the worde of God. 512. The Apostles are not to bee inuocated bicause of the myracles they wrought 892. The Apostles are put in the common Iayle 244. What the Apostles were before they receyued the holy ghost and what after 89. and 90. What maner of God the Apostles preached 163. What the Apostles did at Pisidia of Antioch 519. The Apostles returne to the Cities from whence they were dryuen Pag. 580. The Apostles referre all matters to the church 214. The Apostles are brought backe againe to the councell 252. Why Christ chose rude and vnlearned men to be his Apostles 204. The Apostles boldly withstand the seditious 564. The Apostles giue the holye ghost vnto the Samaritanes 368. The Apostles appoynt Elders in euery church 583. The Apostles are Christes sworne witnesses and whereof they must beare witnesse 786.63.123 The Apostles beare wytnesse of Christ in Samaria and preach the worde of God in all townes and villages 375. The Apostles are despised persons of none account 44. The Apostles are beaten with rods Pag. 267. The Apostles ascribe all thinges to God as to the author of them 9. The Apostles deedes after Christs ascention 42. The Apostles actes were done by the holy ghost 9. The Apostles equalitie 64. The Apostles authoritie in the church was equall 70. The Apostles communitie 143. The Apostles constancie 209.257 and. 262.553 The Apostles boldenesse in defending the truth 257.262 The Apostles grosse question touching the kingdome of Christ the cause of their errour and howe manifolde it was 24.25 The Apostles state when the holye ghost was sent 76. The Apostles saying concerning the appointing of deacons 277. The Apostles doctrine was no new doctrine 538. The Apostles office and doctrine is the benefite of God. 9 The Apostles doctrine howe it was accepted of the worlde 190. The Apostles and Ministers duetie 64. The Apostles fayth and trustynesse Pag. 124. The Apostles enimies and authors of their persecution 191. The Apostles contynuance in preaching 272. The Apostles industrie and modestie 368.758 The Apostles render a reason whye they are sent  The Apostles Sermons 730. The Apostles slippes and falles is no derogation to their doctrine Pag. 55. What the Apostles miracles were Pag. 891.892 The Apostles modestie 758. The Apostles names and why they are so often cyted 44. The duetie of the Apostles inioyned of God. 30.64.417.790 Why the Apostles iourneys are so 〈◊〉 described 759. The Apostles set wholy at lybertie Pag. 642. The Apostles first woorke done in the Ministerie 49. The Apostles common exercyses Pag. 239. The Apostles state while they preached the gospell on earth 4. The Apostles testimonie touching Christ and his resurrection 537. The Apostles wyues 45. The Apostles threatened with death Pag. 262. The Apostles are not suffered to to preache before they bee well instructed 80. A ante Q. Aquilas is Paules hoste 678. A ante R. Aristarchus 870. The argumentes vsed agaynst the faythfull of Christ. 772. The armour wherewith Ministers must defende themselues agaynst the worlde 211. The armour wherewyth Christes kingdome is inlarged 618. A ante S. Ascention of Christ maketh not carelesse of saluation 39. Ascention of Christ is a comfortable thing 36. Ascention of Christ is the ende of the gospell 7. Ascention of Christ is no dispartion or vanishing away 36. What ascention is 33. Who ascended 34. Whether Christ ascended 35. The hystorie of Christs ascentioÌ„ 33. The storie of the ascention is briefe and playne and why ibidem Circumstaunces of Christs ascentioÌ„ into heauen ibidem The ende of Christs ascention ibideÌ„ Christes ascention confirmeth hys victorie agaynst Sathan 37. The maner and causes of Chrystes ascention 36. What thynges followed after Christes ascention 42.43 Christ opened to vs the gates of heauen by hys ascention ibidem Christ is prooued to be the Messias by his ascention 123. Astrologie iudiciall and the abuse thereof 28. Astrologers and Soothsayers of all sortes 28.29 Assemblies at morning and euening Pag. 498. Assemblies ecclesiasticall why they were ordeyned 145.146 Assemblies of the faythfull ibidem Assemblies ecclesiasticall why they are necessary 241. The order of assemblies ecclesiasticall 529. Wicked persons many tymes get into the assemblies of the godly 282. A ante T. Athens praysed 658.659 Athenienses superscription â—65 Athenodorus counsell gyueâ— to â—â—gustus â—64 A ante V. Authors of the Apostles persecution 191. Authors of sedition are the wicked not the faythfull 562. Authoritie of man of what auayle it is in matters of religion 666. How true authoritie may be gotten Pag. 148.149 Mannes authoritie gyueth no commendation vnto Scripture 2. B. B ante A. BAckstarters the authors of schisme and diuision 589. Backstarters not to be taken to soone into the ministerie 519. Backstarters shall be alwaye in the worlde ibidem Banishment is cause of ryfling of goodes and pouertie 557. Banished for their religion must be comforted ibid. and 891. Baptisme delyuered to vs by the Apostles as Christ did institute it 3 Baptisme or the fyre of Christ. 707 Baptisme an outwarde bonde of the church 366. Baptisme of Iohn distinguished from Christs baptisme according to the signe thing that is signed Pag. 22. â—aptisme of Iohn 707. Baptisme of Iohn and of Christ both one 22. Baptisme is called the absolution or assoyling from sinnes 791. Baptisme what it sealeth 366.367 Baptisme howe it washeth vs from sinnes 132.133 Howe baptisme is called the Fountayne of regeneration 305. Baptisme a seale of the promise of forgiuenesse of sinnes in the name of Iesus christ 23. Baptisme is a signe of the purgation made by the bloude of Iesus Christ. 133. The reason and dignitie of baptisme Pag. 791. Baptisme muste not bee neglected Pag. 640. In baptisme what water ought to be vsed 387. To be baptised in the name of Christ. Pag. 132. To be baptised into the forgiuenesse of sinnes 133. Barnabas commendeth Paule 412. What maner of manne Barnabas was 467. Barnabas called Iupiter by the people of Lystra 567. What Barsabas signifyeth 72. B ante E. Beggers properties of our age 152. Beggers must not be suffred among the people of God. 152. To begyn well profiteth not without contynuing to the ende 549. Begynning of Paules sermon 524. Benefites of Christ towarde the inhabiters of Ierusalem 50. Benefites of God are then profytably receyued when men acknowledge GOD to bee the author of them 155. The remembraunce of benefites receyued soone dyeth with Princes Pag. 315. Berrhea
ante O. Doctrine of the Apostles 139. Doctrine is tyed to no place 899. Doctrine deuised by the holye ghost must be taught in the church 20. Doctrine of Christ maye be learned out of the Prophets 383. Doctrine of the gospell succeedeth most luckily among the enymies thereof 553. Doctrine of faith is not against good workes 640. Doctrine is the chiefe thyng in the church 280. Doctrine of Paule accused 773. Doctrine of Paule out of the scripture 648. Doctrine Apostolike which is true Pag. 407. Doctrine of truth can neuer bee so wisely modestly preached but the world wyll seke to reprochit 289. Doctrine Apostolike hath Christ hir author 8. Doctrine apostolike whence it springeth 900. Doctrine of Christ whereto it serueth 7. Doctrine of Christ begynning and ende 63. Doctrine is chiefely to bee cared for in the Church 139. Doctrine how Paule vsed it 648. Doctrine taught of the Apostles is true 3. Doctrine of Christ contemned bringeth punishment 547. Doctrines that deface the merite of Christ are pernitious 248. Doctours of the Church called pillers 345. Doctours who be 508. Doctrine Apostolike disturbed by the Professours 407. Doctrine of Christ planteth not licentious lyfe 530. Doinges of mâ—n must be examined after the rule of Gods worde  Domitian a persecutor of the Church kylled by his owne men 300. D ante R. Dronkennesse whereof it beginneth and what euill is in it 92. D ante V. Dutie of christian men in persecutitions 491. Duetie of them whome Christ hath lyghtened 790. Duetie both of Iewes and Gentiles is to seeke the Lorde 601. Duetie of christians what it is 180. Duetie of seruauntes 437. Dust shaken of 557. E. E ante D. EDucation and good bringing vp of children howe profitable it is 617. E ante F. Effect of the Apostles sermon 569. Effect of Gods promisses 846 Effect of Peters sermon 129. Effect of the Apostles counsell 137. Effect of the Apostles doctrine 561. Effect of persecution and banishement 557. Effect of Gods worde in the elect and their duâ—tie 555. E ante L. Election or choosing is from euerlasting 554. Election gratuitie or free the fountayne of all goodnesse 525. Electing of Ministers vnorderlye what hurt it doth 70. Election lawfull getteth Ministers authoritie ibidem Election lawfull confirmeth Ministers in their office ibidem Electing Ministers in the Church asketh heede and dyligence 281. Election is not hyndred through our sinnes 681. Electing must be made openly in the sight of the church 66. Election and Predestination are certaine 687. Election what the ende and marke thereof is 29. Election of Ministers must be vsed as in the primitiue church 68. The elected bee nâ—t free from coÌ„mon calamities 420. The elect acknowledge and receyue the worde of God. 548. The elect easilye knowe the worde of God. 555. The elect what their disposition is Pag. 138. The elect are chosen out of all sortes of men 509. The elect God tryeth diuers wayes and delyuereth them when they looke least for it 805. Electing of Ministers in the Primitiue Church 66. Eloquence a gyft of the holy ghost Pag. 698. Elymas the Sorcerer contendeth with Paule 514. Elimas contention wyth Paule how it ended 517. Enemies of the truth must be boldly reprehended 516. Enemies of the truth what weapons they vse 833. Enemies of the truth what craftes they vse 192.245 Enemies of the Apostles who 191. Enemies of Christ and hys gospell who ibidem Enemies of Christ depriued of all helpe and dignitie 60.61 Christes professed enimies must bee fledde 136. Enemies of Christ howe they shall be punished 59. Enemies of Christ are the persecutors of hys church 393. Enemies of Paule set at debate among themselues by God. 805. Enemies greatest to the truth are Priestes 191.244 Enemies of the truth and of the Ministers who 244. 819. Enemies of the truth are giuen vp into a reprobate sense 287 The attemptes of Christes enemies are vaine 242 The attemptes of the enemies of Christ. 218. Enemies of Christe fight againste God and yet execute his counsell Pag. 218.219 What ende Christes enemies haue in their enterprises 262. Enemies of Christ conspired what their propertie is 268 The enemies of Christes enterprises are folish 251. The enemies of Christes enterprises easely disappointed as appeareth by examples 394 The enemies of the Churches enterprises are nothing but mere conceipte and opinion 856. The enemies of Christ destruction Pag. 59. The craftes of the enemies of the truth 192.245 The enemies of the truthes enterprises defeated and the godly defended Pag. 246. The enemies of the truthes impudencie 833.834 The enemies of the truth how they must be delt with 199. E ante P Ephesus estate and condicion 704. Epicures 26. Epicures opinions 660. Epicurious lyfe shal raigne toward the later tymes 661.662 Epistle of Captaine Lysias and the parts therof 814. E ante R. Errours manifest and knowne must not be denyed 408. Errour of the Apostles what comoditie it hath 25.26 Errour of a carnall kingdome imagined by the Israelites appeareth by scripture to be olde 27. Errours rooted are hard to be pulled vp ibidem E ante S Essenes secte what it was 803. E ante V Euangelists sincere how they may be discerned from false ibidem His Baptisme dilygenly described Pag. 384.387 Eunuch complayneth not of Philips departure 387. Eunuche is zelous although ignoraÌ„t in many things 382.383 E ante X Examples speciall make no rule generall 143. Examples of Auncestours excuse not errours 673. Example of godly persons preserued by the Lord. 233. Excecation and blyndenes of the wicked is incurable 252. Execution or accomplishing the message sent to the Church at Antioch Pag. 610. Execution of Lawes is the lyfe of them 618. Examinacion of Ministers necessary to be had in the church 15 Example of a christian boldnes 90. Example of an effectuouse power working of the holy ghost ibidem Exercise of the Apostles 611. Exhortacions necessary to styrre vp the people 521. Exorcistes or Coniurers in the church Pag. 712. Exorcistes of the Papistes 713. Externe or outwarde religion 640. F ante A FAce of god what is ment by it 120. To be gathered to the fathers what it is 541. Fathers alwaies contemned Moses Pag. 321.366 The vaine braggers in younger and later fathers 164. Fathers neuer obedient to gods commaundements 343. Fathers in the beginning pleased god by fayth onely without the lawe ceremonies 292. Fathers which are to be followed in religion 162. Affiaunce in Fathers beaten downe by Steuen 350 Fathers examples how they are to be followed 292. False Apostles make their hearers vncertain of saluation 606. False Prophets seeke the frendship of great estates 515. False teachers muste bee noted by name and set out in theyr colours Pag. 516.137 Faultes coÌ„mitted by other men cannot excuse vs. 519 False witnesses brought againste Steuen 287 False teachers and their societie must be auoyded 137. False Apostles are nicked 606. False prophets seke nothing but how to turne men from the fayth 137. Fame of those the
neuer forsaketh his seruauntes in daunger 349 God hath a rare of those that are his Pag. 834 God tryeth the faythe and pacience of his people 297 God aydeth his seruaunts when they are afflicted 308 Goddes singuler goodnes towardes men 151 Gods knowledge where it muste be sought 665 Gods counsell and vsage letting hys enemyes many tymes runne so farre that it might seeme they had theyr purpose 392 Goddes counselles cannot bee hindred 266 God described of his Omnipotencie Pag. 320 God giueth vs whatsoeuer goodnes is in vs. 308 God alone is the auctour of miracles 161 GODS wonderfull goodnesse Pag. 495.561 Gods goodnes toward synners that repent 761 Gods singuler goodnes speakinge frendly to his enemies 790 Gods goodnes takinge Paule his cruell enemyâ— into fauour againe Pag. 359 Gods iudgements must not be to far waded in 672 Gods vsage in punishing the wycked 207 Gods proper woork is to saue men Pag. 319 Gods wonderfull power against the wicked 212 Gods power in delyuering his people 643 Gods power is inuincible 816 Gods power in defeating his enemies deuises 318 Gods prouidence how it ought to comfort vs in daungers 315 Gods prouidence preserueth the godly in daunger 557 Gods prouidence stretcheth to all aages 315 Gods seruauntes are not ignoraunt of the Lords will. 542 GOD can easely delyuer his people out of daunger and make theyr enemies theyr defendours Pag. 261 God must not bee prescribed in any thing 35 God must be let alone with the successe of all our doings 583 How much we bee bounde to God. Pag. 904 God onely must be worshipped and honoured 891 Gods for defendours and patrones Pag. 668 Goddes can not bee made by men Pag. ibidem New Goddes 343 God Maozim 666 God Remphan 342 GOD'S right hande what it is Pag. 35 Gods right hand 126 God deferreth his helpe but taketh it not vtterly away 497 Godhead of Christ abolisheth not his manhode 39 Godhead and manhod of Christ and the vse thereof 107 Godlynes of the people of Berrhea Pag. 657 Godlynes commended 613 Who are truly godly 789 Godly morne at Paules departure Pag. 758 Godly and religious who be 87.88 Godly men muste defende and delyuer Ministers of the woorde Pag. 411 Godly men are not bounde by pacience to yeld to the vngodlyes pleasure 841 Godly liue not without glorye Pag. 758 Godly yelde vnto reason 471 Godlyes estate 493 Godly haue imperfections 101 Godly are feared with the presence of Goddes maiestie 426.427 Godlyes sayinges 269 God directeth the tribulations of the godly to his glory 841 God alwaye ioyneth with them that take part with the godlye in their daungers 731 Godly being circumuented with false iudgementes maye seeke meanes to escape so it maye bee done without preiudice of the truth 805 Goodes of monasteries wherevnto they ought to serue 372.373 Good can wee none do except we bee drawne of God. 320. Gospelles excellencie of Doctryne Pag. 247 Gospels ende in Preaching 674 Gospels course hindred by Simon Magus 363 Gospell is called the grace of God. Pag. 549 Gospell no cause of publyke miserye and calamitie 363 Gospell in what persones it bringeth foorth worthy frute 88 Gospell first preached to the Iewes Pag. 532 Gospell no cause of dissension or lycensiouse lyuing 76 Gospell can not bee Preached without contradiction 661 Gospell neuer Preached in vayne Pag. 649 Gospell teacheth vs our saluatioÌ„ perfitly 7 Gospell howe it is the kingdome of God. 870 Gospell can not bee preached without tribulation 403 Gospell or preaching of Christe called the wonderfull woorkes of God by the Apostles 85.86 Gospell is called the woorde of lyfe of grace of reconciliacion and is beautified wyth dyuerse other names in the Scriptures c. Pag. 247.248 Gospels course is most prosperous Pag. 763 Gospels worthinesse 277 Gospell why it is euill spoken of Pag. 194 Gospelles dygnitie and efficacie c. Pag. 461 Gospell is set furth in the myddle of tribulacions 553 Gospell is no new Doctryne 852 Gospell howe it ought to be preached Pag. 408 Gospelles ende and vse 860 Gospells ende is the obedience of fayth 297.298 Gospelles happie successe 283 Gospelles enemyes reiected by gods iust iudgement 427 Gospells greatest prayse what is Pag. 367 Gospell beginneth in Iohn 450 Gospell begynneth with the rebuking of sinne â—08 Gospell preached is a stombling stone vnto men 89 Gospel preached and confirmed with myracles by the Apostles of Christ Pag. 149 Gospelles preaching what it comprehendeth in it 184 The right trade of the Gospell preaching 900 Gospelles case or estate 900.901 The summe of the gospell 864 Gospell witnessed by the holy ghoste â–ª and by the Apostles 264 Gospell truely described 413 Gospell called a light and a sworde in what sence 129 Gospelles vse and effecte 79 Gospell must haue threates mixed emong 546 Gospell despisers fall from grace Pag. 336 Gospell gaynesaying howe wicked a thing it is 31 Gospell teacheth not libertie of the fleshe 78 G ante R Grace is gyuen vs in Chryst Iesu. Pag. 543 Grace of god is not tyed to Sacraments 463 Grace of god to miserable sinners Pag. 43 Grace of god and merite of workes cannot stande togyther 596 Grace or thankes gyuing is taught 895. Grace or thankesgyuing for goddes bountie and liberalitie Pag. 114. and 115 Gratitude or thankfulnes 653 Gratitude or kyndnes of Lydia to the Apostles 626 Gratitude or kyndnes of Christians Pag. 205 Gratitude in the people of Malta Pag. 892 Gratitude or kyndnes in Pharao Pag. 311 Greekes make a muttering bycause their Widowes were not releeued wyth the Almes of the Churche Pag. 275 H ante A HArtes must be purified 595 and .596 Hatred of goddes worde how farre it proceedeth 768 Hatred of truth is very bitter 819 Who haue the Lorde before theyr eyes 113.114 Who haue after the meaning of scripture  H ante E Hearers of Paule 841.842 Hearers of diuers kindes 548 Hearers of all nations 87 Hearers of Christes doctrine who bee meetest 88 Hearers of Goddes woorde who Pag. 378 Hebrewes what they vnderstande by this worde Inferi or hell 117 Herisie beginners sinne against the order of nature 667 Heretike who is and who is not Pag. 823 Heretiks how they must be confuted Pag. 826 Henoches fayth-what it was 853 Herordes Agrippa beginneth a persecution 488 Herod desireth to be worshippped as God. 505 Herode molesteth them that border vpon him 503 Herode howe hee was affected at Gods miracle ibidem Herode howe hee persecuted the Church 490 Herodes destruction 505 H ante I Hierusalem why it serued to so godly a purpose beeing so wicked and neere destruction 17 Hierusalem an ensample howe true Gods promises be 17 Hieeusalem in glory and power excelled all other cities 16 Hierusalems sinne and destruction Pag. ibidem At Hierusalem the Apostles receyued the holy Ghost ibidem At Hierusalem beginneth the preaching of the Gospell ibidem Histories of the Bible settâ— out the contemplacion of the inuincible God. 1 The ende of the historie of the Apostles 919 Historie of the olde
iustification 594 Peters counsel touching the waye of saluation 130 Peters quiet and securitie beeing in prison 493 Peters two miracles described 4â—7 Peters traunce 433 Peters exhortacion to the Church to place an other Apostle in Iudas rowme 62 Peters expostulation with Symon Magus 371 Peters playnes to the Priestes and Scribes 136 Peters boldnes in rebuking sin 108 Peters maner of deliuery 494 Peters modestie 423 Peters pouertie 153 Peters patrimonie what it comprehendeth ibidem Peters supremacie and prerogatiue in the Churche howe the papistes proue it 51 Peters readinesse and good will too pleasure and benefite all men 153 Peters demaunde of Saphira 234 Peters answer in the councel at Ierusalem and the effect therof 203 P ante H Pharao his wisedome and kyndnes Pag. 311 Phariseys errour what it was 849 Phariseys secte what it was 803 Philip baptiseth the Ethiopiane after hee had made confession of hys Fayth 387 Philip the Euangelist 764 Philip an ensample of an Euangelike pastor ibid. Philip appointed to teache the Eunuche 378 Philip an ensample of christian stoutnes 364 Philip the Apostle of Samaria 361 Philips affabilitie or courtesie 383 Philips obedience 376 Philips sermon wherby hee conuerted the Ethiopiane 379 Philips doughters do prophesie 765 Philosophie whether it be necessary before the studie of Diuinitie 665 Phora what it signifieth 33 Phrygia and Galatia conuerted Pag. 619 P ante I Pilgrimage superstitiouse 665 Pilgrimage of the Apostles howe it was vsed 619 P ante L Please all men can no man. 467 P ante O Poore commended 145 Poore cared for and considered by the Apostles ibi Poore may haue no cause of impacience ministred them by the godly Pag. 274 Poore how they muste bee holpen Pag. 145 Pouertie is not to be ashamed of 153 Pouertie is alway puling and complayning 274 Posteritie of Christ is euerlastinge Pag. 381 Power of God is inuincible 539 Power of this worlde nothing compared with Christ. 485 Power without feare of God is a great mischiefe 207 P ante R Praying lowd what it meaneth 216 Prayer stirred vp by earnest meditacions 400 Praying with diligence profitable Pag. 427 Prayer rightly vsed 216 Prayers continuall 47 Prayers commended 763 Prayers feruent ibi Prayers offered to God in Christe acceptable 75 Prayers of the faythfull are hearde Pag. 221 Prayers of the godly are not vayne Pag. 500 Prayers ioyned to imposition of the handes 369 Publike Prayers acceptable to God. Pag. 141 Prayers require solytarines and going asyde 426 Prayers without faith vnprofitable Pag. 47 Prayers require sobrietie 433 Prayer a token of faith 76 In praying what gestures should be vsed 758 Prayers power and strength 54 Praying in publike commended 758 Prayers are the wings whereby the church flieth vnto God. 215 Prayers had their appointed houres in old tyme. 150 Praying must bee instaunt and feruent 400 Predestination certain 687 Predestination searchers 29 Preparation and watchinge for the comming of Christ thinges necessary 7 Prerogatiues without Christe are vayne 189 Preaching of the Gospell wherwith it must beginne 108 How men ought to preache 916 What men ought to preache 383 Preface to the Actes of the Apostles expounded 5 Presence of Christ vpon earth howe it must be vnderstanded 43 Presidentes of coÌ„mon weales what vertues should be in them 311 Priesthode of Christ confyrmed with an othe 123 Priestes ignoraunt in Christe and in the Scriptures 534 Priestes fulfilled the scriptures 535 Priest auctours of the Apostles persecutions 191 Priestes enterprises hindred not Christ. 536 Priestes wicked are shamed for euer 63.64 Priestes and Scribes an vntowarde generation 136 Primitiue church not voyd of faults Pag. 274 Princes duties 321 Princes studies 377 Princes and Rulers called to beare office ought to heare Ecclesiasticall causes ibidem Priuate order of a Christian lyfe Pag. 146 Prophetes agree with the Apostles Pag. 600 Prophets for shewers of Christ. 350 Prophets bear witnes to Christ. 182 Prophets interpretat prophesies 610 Prophetes foreshew things to come but the end and meaninge of them they often vnderstand not 762 Prophets who were 508 Prophets gods seruaunts â–ª by whom he reuealeth his secret iudgements Pag. 99 Prophetes office 120 Prophets beguÌ„ vnder Samuel 182 Prophetes testimonies concerninge Christ and his resurrection 536 Prophesying what it comprehendeth in it 96 Prophesying what the worde signifyeth ibi Prophesie how beneficiall and profitable it is 185 Prophets sermons are holy Scriptures 54.55 Proposition and sum of the Apostles oracioÌ„ to the people of Lystra 571 Propertie of things lawfull in Christian men 143 Promise concerning the holy ghost 13 Promises of the old testament extend to the Gentyles 134 Promise of the holy Ghoste made by Christe to the Apostles belongeth to all men 85 Promises of God made too Dauid touching his sonne 93 Promises of God must bee receyued by fayth 879 Promises of God are not made frustrat by the wickednes of men 17 Promises of God must be diligently thought on in aduersitie 327 Promises of God are all ratified in Christ. 854 Promises of God must bee patiently wayted for 79 Promises of god vnto the godly 115 Promises of God made first vnto Adam 852 Promises of God how they must bee vnderstanded 688 Promises of god are infallible 870 Promises of God truliest performed when men hope least in them 79 Promises touching the resurrection of Christ. 12 Promises of the holy ghost often repeated and why 73 Promises of the Gospell belongeth to euery man. 184 Promises made to the Fathers why they be so often repeated 163 Promises of saluation belong to Infantes 134 Promises of Christ are true 73 Promises of god certain true 328 Promises of God how they must bee vsed in aduersitie 744 Promises of our saluation true and inuiolable 284 822 Promises of God to what vse they serue 134 Prouidence of God. 437 Prouidence of God in gouerning the world wonderfull 889 Prouidence of GOD must not bee rashly abused 807 Prouidence of God foreknowen and decreed 110 Prouidence of God howe it must bee vsed in aduersitie 882 Prouidence of God excuseth not sinners 53 Prouidence of GOD no defence for wickednes 59 Prouidence of God comforteth sinners 171 Prouidence teacheth vs the honour of God. 670 Prouidence of God hath all thinges subiect to it 573 Prouidence of God exemplifyed in Iudas the traitor 56 Prouidence of God too what vse it serueth 110 Pryde the cause of euill and beginning of sinne 374 Pryde how mightely God reuengeth it 485 Prudencie muste bee vsed in the affayres of the church 604 Prudencie an example 812 Publike offices must bee committed to good and godly men 311 Publius is a president of hospitalitie Pag. 891 P ante V Punishment of contemning Goddes Counsel 875 Punishment of them that condempne Christ. 182 Punishment of Idolatrie and impietie 343 Punishmentes of Christes enemies what they are 59 Punishment is not sent of god without warning 674 Purification is by fayth 596 Purification god is auctour ibid. Puâ—eolane church 893 Q ante V Question made by
Steuen falleth on sleepe 355 Steuen set on by disputations 287 Steuen oppressed and taken by sedition ibid. Steeuen dyeth full of the holy ghost Pag. 334 Steuens enimies and their enterprises against him 286 Steuens description 285 SteueÌ„s enimies rage incurable 354 Steuens example in redinesse to dye must be followed 355 Steuens enimies how they tooke his oration 351 Steuens oration and answere made in the councell of the Priests with the argument narration and partes thereof 292 Steuen being stoned how the faythfull vsed him 358 Steuen being readye to dye comforted of God and how and in what maner 352 Stipendes of the Ministers 676 Stipend must not be withholdeÌ„ from the Ministers 756 Stipende why Paule exacted not Pag. 756 Strangled and bloud 603 Stubbornenesse a thing peculiar to the wicked 268 Studious we must be of charity 618 Studie to please the people cause of persecution 489 Studies and desires of the enimies of truth 656 Study we must to please God. 580 Starre worship a thing common to the Gentiles 368 Starres superstitiouslye obserued Pag. 342 S ante V Supper of the Lorde howe it must be admynystred 735 Supper of the Lorde called breaking of breade 140 Supper of the Lorde a signe and token of Christes death 23 Supper of the Lorde with the rightes and cerimonies must not be altered 140 Supper of the Lorde taught vs by the Apostles in what order and forme to be vsed 3 Supremacie chalengers in the church confuted 5â— Superscription of a letter sent from the Synode  S ante W Swerde to keepe vnder the wicked commended 233 Swerde must be drawne in defence of relygion ibid. S ante Y Synagoge fyt place for the Apostles to beginne to preach in 512 Synâ—cdoche a figure very much vsed in the scriptures 761 Synode or conuocation at Miletum Pag. 738 Synodes and conuocations howe commodious they are ibid. Synne of those that forsake true religion how grieuous it is 516 Synners must be remitted vnto god Pag. 373 Synners not punished but first they are warned 642 Synners God disdaineth not 510 Synners must be wonne rather than destroyed 399 Synners which way God vseth to conuert them 787 Synne of ignoraunce howe it maye be excused 170 Synne agaynst the holy Ghost ibid. Synnes of men must not be rashlye iudged of 171 Synnes be they neuer so manye can not exceede Christes merite 130 Synnes cause of all euill 104 Synnes in preaching must be reproued 127 Synnes are remitted of fauour Pag. 543 Synnes although they bee heynous ought not to make vs dispayre Pag. 130 Sinne how heinous it is declared by the worde of God. 790 Synne needefull to bee rebuked in the Church 108.109 Synnes forgyuen in the name of Christ. 458 Synnes committed by thought and cogitation 373 T ante A TAbernacle was a figure of heauenly thynges 345 Tabernacle caried into the land of the gentiles 346 Tabernacle of witnesse what it was Pag. ibid. Tabernacles vse among the Iewes Pag. ibid. Tabernacle had no resting place a long while ibid. Tabernacle had not the honor of god tyed vnto it 347 T ante E Teachers office in the Churche requireth a deliget tryall 14 Teaching in the Church how it must be ordered 741 To teache which is the best waye Pag. 700 Temperaunce is a fruit of faith 829 Temperaunce what effectes â—he hath Pag. 148 Temple or church of God who build it 201 Temple hath not worship tyed vnto it 345 Temples must not bee prophaned or defiled 825 Temples by whome they are defiled and abused ibid. Templary religion is a vaine thyng Pag. 666 Temple or church commers in pompeous and prowde aray what may be thought of them 844 Tertulous oracion 819 Testament of God contayneth oure saluation 186 Testament of circumcision gyuen to Abraham what it is and how to be vnderstanded 303 Testamente the olde and the new are the law of of godly lyfe 54 Testament olde and newe how they consent 95 Testimonie of Dauid touching the resurrection of Christ. 113 Testimonie of the xvj Psalme prooued 121 Testimonies of the kyngdome of Christ. 33 T ante H Thabita raysed againe by Peter 419 Theophilus who is â— Theudas what he was 265 Threates of the worlde must not feare Christians 213 T ante I Timothey circumcised 616 Timothey borne of a Iewe and a Gentile 617 Titles and styles abused 664 Titles wherefore they ought to serue 5â—3 T ante O Tongue of the faythfull of all nations is but one 84 Tongue keeping a necessary thing Pag. 85 Tongues sitting vpon the Apostles heades were tokens of the holye Ghost 80 Tongues wherefore they serue 82 Songue or speech of Canaan 85 Tormentes must not be vsed of magistrates without a good and iust cause 815 T ante R Traditions of manne must not bee thrust into the Church 20 Traditions the Apostles thrust none into the Church 580 Traiane persecuting the Churche felt the wrath of God. 300 Tribulations of our owne brethren must be thought to be our owne 491 Tribulations ende is most ioyfull Pag. 587 Tribune delyuereth Paule againe out of the Iewes handes 463 Tribune kept from his purpose by feare of lawe 797 Tribunes readynes to succour Paul. Pag. 812 Troublers of the Church 589 Truth fought against by open force Pag. 166 Truth of god infallible 538 Truth of gods promises ibid. Truth of gods promises inuincible Pag. 886 Truth must be preached openly 520 Truth with what colours it is assaulted 193 Truth with what crimes it is charged 633 Truth is not defended with railing Pag. 823 Truth of what effecte 846 Truth Euangelicall what enemies it hath 191 Truth and gospel defendours compted seditiouse of the wicked 192. and 193 Truthes enemies must not be trusted Pag. 834 Truth in what case in this worlde Pag. 853 Truth haters are paineful and hardy therin 766 Truth hatred how much it is able to doe 809 Truth hatred whereto it bringeth men at the length 550 Truth hatred howe farre it proceedeth 810 Truth haters who are most 208 T ante V Turkes doe not honour God. 823 Turkish Ambassadors saying against the ydolatrye of christendome 340 T ante Y Tyranny of clargie ouer the Church Pag. 797 Tyrauntes can not doe alway what they list 213 Tyrauntes haue miserably perished Pag. 506 Tyrauntes sleyghtes set out in Pharao 317 Tyrants properties set out in Saule Pag. 390 Tyran defenders are flatterers 801 Tyrauntes state and condicion 213 Tyre dwellers bring Paule on hys waye 762 Tyre dwellers praye openlye 763 Tyrus visited by Paule 761 V ante A VAlerius Aurilianus moouing persecution against the church being first feared with a thunder bolte falling at his feete and yet not repenting was not long after kylled of hys owne men lying in waite for hym 301 W ante A WAntonnesse in children must be rebuked 766 Waye to attayne to saluacion Pag. 393 Way of Christ. 694 Waye of lyfe made playne in Christ. Pag. 119 Wayes of men are blinde in matters of relygyon 575 Warfayring for money how it
Where is the promise of his comming 66â— 1. IOan 2. Let the same abyde in you which you heard from the beginning 129.588 3. Now are we the sonnes of God and yet it doth not appeare what wee shall bee 540 4. Greater is he that is in you then hee that is in the world 353 4. Here in is loue not that wee loued God. 531 APocaly 3. The Epistle to those of Laodicca 660 14. Blessed are the dead whiche dye in the Lord. 313 20. The Sea shall gyue vp hir dead which are in hir 313 21. There shal bee new Heauens and a newe earth 175 22. Woorship God. 260 FINIS The first chapiter vpon the Actes of the Apostles The first Homelie IN the former treatise deare THEOPHILVS we haue spoken of all that IESVS began to doe and teach vntill the daye in which hee was taken vp after that hee through the holye Ghost had giuen commaundements vnto the Apostles whom he had chosen GReat is the prayse of Hystorie though but prophane for that the wysest men haue called hir the witnesse of tymes the light of truth the life of remembrance the Maystresse of lyfe and the Messenger of Antiquitie yet certaine it is that these titles may be applyed to no Hystorie more deseruedly and truely than to the Hystorie contayned in the Bookes of the olde and newe Testament which the holy Ghost hath deliuered vnto the Church For this Hystorie bringeth vs an exact an infallible account of the tymes from the first beginning of the worlde vnto the birth of Iesus Christ which account with other wryters is founde vncertayne and deceytfull This Hystorie is not onely the light but also the touchstone whereby the writinges and credite of all other Hystoriographers ought to be tryed This Hystorie conserueth vs the memorie of things done in very deede and which in very deede appertayne to our â—aluation And those things which lye hidden in the â—ecrete closets of reuerend antiquitie she most truely reporteth vnto vs and maystresse of life shee onely and none other ought to be called For she layeth before vs the examples not onely of vices and vertues and the chaungeable occurrences of the worlde by the which we may learne how to â—rame this present life but taking hir flight yet higher she giueth preceptes of eternall saluation of the soule shee reuealeth the holy will of God shee layeth before vs presidents of Gods promises and threates shee describeth the iudgement of God against the disobedient and declareth his protection and tuition wherewith hee defendeth those that worship him And to conclude shee setteth before vs to beholde as in a glasse all the nature and propertie of God that euery man may see what an one he vouchsafeth 〈◊〉 be â—o vs what maner of ones he requireth vs againe to be towardes him Which things vnlesse we imprint in our mindes we traueyle in all other hystories but in vaine which may delight vs with vaine ioye but are not able to enflame our mindes with the loue of true vertue and holy religion But amongst the volumes of holy Scripture that make mention and report of things done I thinke there is none extant the reading and knowledge whereof is eyther more profitable or necessarye than this which is entituled the Actes of the Apostles For to say nothing of Luke the Author hereof whose prayse is in the Gospell which was present almost at all the things done for the holy scripture inspired of God needeth not the authoritie or prayse of man such is the dignitie and maiestie of the things comprised in this Booke that if the same be not able to allure mooue any man to esteeme and loue the woorke in vayne shalt thou go about by humane reason to perswade him Amongst the which thinges we will intreate presently of those which containe the argument summe of the whole narration or discourse And first of all Luke descrybeth the beginning proceeding and successe of that kingdome which Christ hath in thys worlde whereof appeareth in the Prophets many things foreshewed and tolde For Dauid testifieth that Christ is declared a King by God his Father whose inheritaunce sayth hee are all the Nations of the earth and who also shall rule the Islandes Zacharie prophecieth that the boundes of hys kingdome should stretch from sea to sea In Daniel it is called the Mountayne that shoulde fill the worlde wherevnto all the thinges are to be referred written in other Prophetes by these wordes In the latter dayes it will be that the hill where the house of the Lord is buylded shall be the chiefe among hilles and exalted aboue all little hilles I passe ouer diuers things for prolixitie which might be alleaged to this purpose But if thou wouldest search these thinges in the Hystorie of Iesu Christ written by the Euaungelistes thou shouldest finde little or nothing answerable to such honorable Oracles For they describe Christ to be lowly poore and subiect to the iniuries and reproches of euery man and who after an infinite sort of calamities abode most shamefull death on the crosse Further they shewe the borders of his kingdome to haue bene very narrow and straite for that the misteries of the same were vnderstanded but of very few But if thou wilt pervse this Booke by by whatsoeuer the Prophets haue prophecied of the same shall appeare to be most true For he that seemed despised and a man of no estimation by his glorious ascention into heauen hath triumphed ouer the Deuill and all his enimies sitteth on the right hande of hys father from thence sendeth the holy Ghost before promysed to his Apostles wherewith they being inflamed beginne to preache Christ and not content within the borders of Iurie are dispersed amonge the Gentiles and amongst them by the playne and simple preaching of the Gospell spredde the kingdome of Christ both farre and neare so that Christ stretcheth his kingdome from sea to sea and the Islandes of the sea beginne to acknowledge him to be theyr King and by the ministerye of the Apostles it commeth to passe that all nations and people flocke vnto this Mountayne exalted aboue all Mountaynes yea reigning in heauen which thing Christ a few dayes before his death prophecied should come to passe in these wordes When I shall be lyft vp from the earth I will drawe all people vnto mee And this is so euident an argument of the kingdome of Christ and of his power that there can be none more euident For no Prince were he neuer so mightie coulde so quickly chaunge the fashion of the whole world as the Apostles in few yeres did being but abiects and contemned persons and by the spirit of Christ woorking in them graffed in the hartes of men a newe and before that time vnknowne desire of fayth and christian religion Except therfore this Booke were extant the truth of the kingdome of Christ and the maiestie therof should appeare eyther
their mindes as they read occupied with other cogitations as though the reading of scripture were appoynted but for delyte or to passe the time away Let vs therfore well marke what commaundementes and examples belong to our vocation that we maye continue in the same and declare our industrye towarde god For in thus doing a minister of the worde shall thinke whatsoeuer things are spoken by the Prophetes or Apostles touching the administration of the same worde to be sayde vnto him And they that be Magistrates let them thinke whatsoeuer is sayde in the Scriptures touching the dutie of Officers with examples of auncient Magistrates whether they be good or badde to be spoken vnto them The same shall priuate men also doe of what state or condicion so euer they be So shall it come to passe that with a certayne godly delight and pleasure of minde they shall receyue incredible profite by reading of the Scriptures Let vs examine the wordes of Peter wherein two things most appertayning to this present purpose are handled First he teacheth what maner of person should be chosen to the roume of an Apostle Then he defineth the office or dutie of an Apostle And of these two he so disputeth that they may serue to the institution of all Ministers of the word of the congregation To the first part appertayneth this saying Wherefore of these men which haue companied with vs all the time that the Lorde IESVS had all his conuersation among vs beginning at the baptisme of Iohn vntill that same day that he was taken vp from vs must one be ordayned c. Peter requireth here two things of great weyght The first is a sure and sounde knowledge of Iesus Christ and of all the things he did whyle he was amongst his Disciples For vsing an Hebrewe phrase by two contraries that is to saye of going in and comming out he includeth all things that euer Christ did Yet least any man should take occasion hereof ouer curiouslye to inquire after euery thing he compasseth this knowledge within certaine boundes that is to saye the baptisme of Iohn and the glorious ascention of Christ into heauen For before Christ was baptised of Iohn he led a priuate life in Nazareth of Galiley behauing himselfe obediently to his Parents and exercising the Carpenters craft as maye be gathered But the thinges that concerned our redemption and belonged to the office of the Messias he then went aboute when hee had bene baptised of Iohn and was authorized by the visible annoynting of the holy Ghost and by the testimonye of the father which was hearde from heauen For which cause the Euangelists contented with the describing of his incarnation touching his nonage and childehoode haue written very little For the holy ghost ment hereby to bridle the foolish curiositie of mans wit which not many yeares ago vttred and set forth it selfe by no simple writers I warrant you who haue compyled vs the lyfe and whole chyldehoode of Christ to the great mockery open scorne of the Christian profession Howbeit Peter thinketh the knowledge of these things sufficient and inough which Christ did after he was so solemnlye admitted and put in office And this knowledge was necessary bicause Christ ordayned his Apostles to be faithfull witnesses of his doings Secondly he requireth a certaine and euident signe of perseuerance and continuance For he woulde haue none chosen out of that number which were yet but nouices and newly entred into Christes religion but such as began to follow Christ from the beginning of his conuersation amongst men and so continued with him being neyther feared with daunger of persecution nor offended with the crosse and his â—launderous death And these thinges should now a dayes be obserued in choosing ordering of Ministers if they had any care of the Church which chalenge greatest authoritie ouer the same For it is playne that the chiefe dutie of the Minister standeth in teaching as God sayth by the Prophete In the Priestes lippes should be the sure knowledge that men may seeke the lawe at his mouth For hee is the messenger of the Lorde of hostes But how shall he teach who is vnlearned and rude him selfe Surely Paule in a Bishop requireth this thing chieflye that he be able to teach and that not only the playne doctrine of truth to the more tractable sort of men but also that he be able to refell and conuince such as shall gainesay and contrary the same whereof there is alwayes a great multitude Therefore in a Minister of the worde the knowledge of Christ and his misteries is necessary with al the things that concerne the articles of the Christian fayth and the dutie of the faythfull There is required of him diligent reading of the Scripture wherein hee ought to be well exercised He hath neede of the knowledge of the tongues that in reading the Scriptures he depende not vpon the sense of others and be constrayned to looke with other mens eyes and to go with other mens feete Furthermore it is meete he be furnished with the Artes of speaking that hee maye perceyue what to propounde in what place and after what sort and order All which are of such weyght that Paule not without a cause exhorted Timothy to continue on still in reading who yet he confesseth of a childe had learned the Scriptures Moreouer whereas infinite daungers hange ouer the function of Ministers boldenesse of minde is requisite least being ouercome with feare of perill hee drawe backe or sticke in the middest of his course But this shall chiefly be perceyued by perseuerance or continuance whereof no doubt he had giuen manifest tokens The same hath Paule obserued likewyse where he sheweth vs that a Byshop shoulde not be a yong scholer or Nouice least being puffed vp with sodaine dignitie he commit some thing dishonest or vncomely and giue occasion to the aduersary to reprooue him Yea and Christ himselfe at his last supper commendeth his Apostles whom it is plaine were subiect to many faultes and infirmities chiefely for this cause that they abode with him in all his temptations But let vs see Peters last wordes where he defineth the office or dutie of an Apostle Let one be appoynted sayth he which may be a witnesse of his resurrection First he will haue a partner or fellow ioyned with the eleuen not a seruant whome the reast at their pleasure might commaunde For he knewe that equalitie was needefull to be amongst Christes Ministers Then he calleth him a witnesse which name Christ called them by a little before he went from hence And the often repeticion and diligent consideration of this name is not a little profitable For hereby the worthynesse of the Christian fayth and certaintye of the doctrine euangelicall may be perceyued bicause Christ had not onely preachers of the things he did â—ut also sworne witnesses which wrate and deliuered to vs the fayth in him Last of
committed to Peter as others then none of them obtayned the whole whereby he might be called the heade or Lorde of others Neyther coulde Peters authoritie in preaching the Gospell be greater than eyther Iohns or Matthias bicause they all receyued but one and the same commaundement of the Lorde Iesus as is playne Againe they ioyne the names of Ministerie and Apostleship togither both to withstand ambition and to fortifie the worthynesse of the office For where it is a Ministerie that is here entreated of it is foolishnesse and great absurditie vnder colour thereof to seeke reuerence of the people or to exercyse tyrannicall Lordship ouer them But rather it behooueth vs to obserue the rule of Christ Whosoeuer will be great among you let him be your minister and who so will be chiefe among you let him be your seruant And for this cause Paule shoulde be preferred before many of the Apostles bicause he laboured more than all the other in the Church of christ There is a preposterous order in the Church in these dayes where they are counted the first and chiefe that labor least in the ministery of the Church that liue most pompeously of all others vpon the Churches goods and which heape vp treasures to them and their posteritie of the same Agayne least the name of Ministerie might seeme to signify any vile or base condicion that the contemners of the Gospell should take no occasion of vngodlynesse thereby nor the Ministers themselues esteeme euer the worse of their office they make mention also of an Apostleship By the which worde we are taught that they are the Ministers of Christ his Church which are occupied in that ministery For an Apostle signifieth as much as a Legate or one that is sent But he is no Legate that runneth of his owne heade and handleth his owne matters but he that is sent from a more excellent and superiour and is appointed for the intreatie and discussion of publike affayres In so much that Legates are not esteemed with wise men so much for their owne persons sake as they be for his worthynesse from whome they are sent And the Apostles were sent from Iesus Christ as we hearde before who would haue them to be witnesses ouer all the worlde of the redemption and saluation of mankinde which he had purchased by the merite of his incarnation and death Such therefore ought they to be esteemed and not to be contemned bicause of their outwarde port which is vyle and abiect in the sight of the worlde For it is Christes saying If any man receyue whomsoeuer I sende hee receyueth mee And whosoeuer receyueth me receyueth him that sent me And Paule to the same purpose sayth We be messengers in the roume of Christ euen as though God did beseech you thorowe vs. Therefore euen as in the Apostleship the ministery must be considered least the Ministers puft vp with ambicion aspyre to Lordship and bearing of rule so in the ministerie let both the Ministers and hearers remember the Apostleshippe least eyther the hearers contemne the Ministers or the Ministers thinking to slenderly of the ministery forget their dutie and dignitie Now let vs come to the last part of this place wherein is declared how they sought the will and pleasure of God by casting of lottes They gaue out their lottes sayth he and the lot fell on Matthias and he was counted with the eleuen Apostles Here we first haue to speake of lottes For there are places of Scripture not a fewe wherein soothsaying Artes and curiositie of mans wit in searching for secretes and things to come are earnestly condemned See Leuiticus the .ix. and Deuter. viij Chapter And the Prophete Esaye in the .viij. Chapter calleth all men to the law and testimonie as for all other meanes of seeking Gods counsayle he forbiddeth with great authority And Micheas in the fifth Chapter excludeth out of the kingdome of Christ all soothsayers and such lyke rabble of men But we must marke how there is two kindes of lotteries or casting of lottes the one lawfull the other vnlawfull That is vnlawfull when they go about after the curiositie of mans brayne by sciences condemned of God to search out secrets and what is to come the knowledge whereof belongeth not vnto vs This the Astrologers vse which wryte Prognostications of the course and successe of yeres to come according to the Clowdes the Planets and influences of heauen Which kinde of men reigneth nowe a dayes amongest Christian men not without the great shame of christian religion To these may we ioyne those that when they haue the houre of ones Natiuitie looke vppon the Ascendent and according to the position and figure of heauen pronounce of the course of his whole life of the nature condicions and disposition and come to such impietie that they put man the excellentest creature of God yea and Lorde of all the things that God hath created vnder the rule and gouernance of the Planets and starres To these appertaine they which are giuen to the studie of Geomantie and thinke they are able to foretell the successe and effects of all thinges And as manye as by any Art forbidden by God search after secret matters and things to come For where these men of a curious audacitie go about to pierce into Gods secrets their boldnesse must plainly be iudged to be wicked The lawfull kinde of lottery or drawing of lottes is when the successe of a thing lawfull yea necessary and belonging to vs is committed by lottes to the iudgement of god And this is vsed commonly for the more authoritie of thinges in hande and for the auoyding of contentions which men ledde with hatred or priuate lucre vse for to seeke And this kinde of drawing lottes Salomon sheweth vs where he sayth The lot pacifieth variance and parteth the mighty a sunder The vsage of this kind of lottery is very auncient and the very Ethnicks thought it not irreligious or vnlawfull Homere writeth that the Greekes in times past vsed it when they chose any out of the number of the valiaunt Captaynes to fight with Hector demaunding the combate The Romanes vsed the same when they sent forth their Magistrates to beare rule abroad in the Prouinces bicause they shoulde not seeme to take authoritie or beare office without the Gods appoyntment The Israelites also were commaunded to deuyde or distribute the lande of Chanaan by lottes And the vse of lottes in the deuiding of inheritance hath bene vsed amongst vs may be retayned without hurt of Christian religion so it be not corrupted with anye other kinde of superstition Therefore the Apostles in this doing take no vngodlye thing in hande but are onely carefull to vnderstande Gods will and to that ende make their harty and faythfull prayer before And it is plaine by Salomon that men in these dayes also should not offende if they would vse lottes with the lyke godlynesse
To the which thing Dauid had a respect where he said Whither shall I go from thy spirite or whether shall I go from thy presence If I climbe vp into heauen thou art there if I go downe into hell thou art there also c. Therefore it is manifest that all this Hystorie ought to be expounded of the operation and giftes of the holy ghost And the Apostles are sayde to receyue the holy ghost bicause the same which otherwise is incomprehensible wrought effectually in them and endued and furnished them with all maner of gyftes as was meete to the execution of so weightie an office After which sense euery where in the Scripture they are sayde to haue God and the spirit of God present in them in whom he woorketh and who suffer themselues to be guided and directed by him and they lacke God and his spirite which withstand his woorking and rather giue themselues to the vnruly desires of the fleshe and the worlde than vnto the gouerning of the holy ghost Yet these thinges shall appeare more plaine by the context of the Hystorie wherein first we will note the tyme then the Apostles persons and last of all the maner of this sending all in order Luke beginneth with the discription of the tyme not so much for Hystoricall order sake and to purchase and get credite to the thing that was done as to aduertise vs of verye great mysteryes whereof the diuine prouidence had chiefly a consideration It was the day of Pentecost which otherwheres the scripture calleth the feast of weekes or of newe corne bicause on that day the Shewbread of newe corne was offered It tooke the name of Pentecost amongst the Greekes of the number bicause it was celebrated the fifteth day after Passeouer or Easter He that will see the Ceremonies obserued on that day may looke them in Leuit. 23. and Deut. 16. The chiefe thing here to be considered was the remembraunce of the lawe which the Scripture sayth was giuen that day and vttered by the mouth of Gods Maiestie It shall appeare that this day was appoynted by God for this businesse not without a cause if we consider the number of people which vsed to be present at this feast and well marke Christ to be the truest and best expositor of the olde lawe For it is euery where seene that God vseth to notifie and publishe to all men the things that concerne our saluation For he would haue as Paule sayth all men to be saued and to come vnto the knowledge of truth It was therfore most commodious that the preaching of the Gospell should begin vpon one of the greatest holy dayes and amongst the greatest number of people that both the more people might be instructed and also that the miracle of the holy ghost which should shortly be published to diuers nations might after a sort prepare for the Apostles the way of preaching And the Lorde obserueth in the Apostles that thing which we reade him selfe obserued while he was on the earth For as he chose publike places alwayes to preach in so was he woont on the holy dayes to go to Hierusalem that aswell his doctrine as miracles might be knowne to the more people Yea he would be crucifyed at the feast of Passeouer that the knowledge of his death being so profitable might the sooner and the wyder be published abroade It shall be profitable for vs diligently to marke the tokens of Gods goodnesse which teach vs that the redemption made by Christ Iesus is offered of God to all men and appertayneth to all men neyther can we haue any surer consolation any where in our temptations Uerily Sathan will not lightly denie that Iesus Christ is a Sauiour and a Redeemer But he vseth this pollicie in assaulting our fayth that the redemption which is by Christ appertayneth not vnto vs and teacheth vs to measure the merites of Christ and the limits thereof according to our worthinesse or vnworthinesse And it cannot bee chosen but here our fayth must quayle forasmuch as there is no man but findeth himselfe most vnworthie of saluation when he throughly hath considered his owne nature But the consideration of those thinges which teach Christ to be the vniuersall Sauiour of all them that beléeue in him and a most bountifull Author of health that is glad to benefite most men doth most strongly prop and beare vp our fayth thus faltring But the other cause is more diligently to be searched where we sayde that the spirite of Christ was giuen in Pentecost bycause of the lawe once published on that day It is manifest that all the things which happened to the Iewes were shadowes and figures of things to come to the accomplishment and performance whereof Iesus Christ from euerlasting was ordayned and appointed Therfore Augustines obseruation seemeth to me neyther superfluous nor curious who in the consideration of this present Hystorie compareth it with the figure of the olde Testament touching the setting foorth of the law where there is a great likenesse of all circumstances and a iust proportion or measure of mysteries on both sides to be obserued which we haue thought good to expounde by Austens wordes A sheepe is slaine sayth he the Passeouer is holden and within fiftie dayes after the lawe written with the finger of God is giuen to make vs feare Christ is slaine who like a sheepe was led to be offered as Esay witnesseth The true Passeouer is celebrated and within fiftie dayes after the holye ghost which is the finger of God is giuen to make vs to loue c. Yea Paule the Apostle diligentlye compareth the preaching of the Gospell which began at Pentecost with the publishing of the law and by that comparison prooueth the authoritie of the Gospell And the Scripture sheweth that Christ is the ende of the law whereof he professeth himselfe to be a true interpreter Therefore there could be no fitter tyme chosen to sende the holy ghost in than the fifteth day after Easter which by reason of the law then published was very notable For hereby we are taught that there is but one spirit of the olde and new Testament and not two diuers as the Manychies in tyme past dreamed For Christ would not take vpon him to haue interpreted the lawe if it had beene published with any other spirite than the spirite of God neyther would haue commended and celebrated the memoriall thereof with so wholesome a myracle Further we are taught that the true sence of the lawe can be gathered of none other than of the spirite of christ For where Christ onely hath satisfyed the lawe to whome the lawe led vs as a guide and Schoolemayster they shall in vaine traueyle about the vnderstanding thereof which are destitute of the spirit of Christ and faith in Christ which he worketh in vs Which thing is the cause that Paule sayth the Iewes haue yet the vayle before their eyes by reason whereof
much laboure and industrie is required euen from our childhood to learne diuers tongues We see that men growen in yeres are scarse able to learne any one tongue and the perfect vse thereof But the Apostles men of ripe yeres and well striken in age beyng idiotes and vnlearned which had spent their childhood and youth not in the studie of learning but in handy occupasions euen in a moment became notable and excellent in the knowledge and vse not of one tongue or two but of all tongues at once Who here acknowledgeth not the euident worke of God Who reuerenceth not the operation of the holy ghost For what coulde the industrie or dexteritie of mans wyt haue done in so short a tyme Neither was this myracle superfluous as seruing only for bare and vayne ostentation as the thinges done by Iuglers are but very profitable and necessarie for the Apostles in discharging of their dutie and office For where Iesus Christe had appoynted them to be teachers of all the worlde that through their ministerie the doctrine of the Gospell might be published among all nations it was necessarie they shoulde be vnderstanded of all nations But howe coulde all men vnderstande them if they coulde haue vsed but their owne tongue onely in euery place Yea I thinke they founde no greater lacke hitherto in their office than that they perceyued themselues destitute of so necessarie a knowledge of tongues And so great was the incommoditie of the diuersitie of tongues which the bolde enterprise of mans pryde as Moses sheweth brought in that by meanes hereof it seemed the most wholsome doctrine of the Gospell was hyndred and the passage thereof into diuers nations stopped But God in one sounde taketh away all this impediment and stoppell and the Apostles euen in the first comming of the spirite feele them selues eased of that difficultie which was thought woulde much haue hurt them Hereof may be learned a common and generall comfort that none walking in the vocation of God dispayre of his helpe fauour God vseth to cast many thinges in the wayes of such which seeme to be impedimentes wherby they can not go through with their charge and calling But God meaneth not so much to hinder them as to trye their faith and patience Therefore it behooueth vs with constant faith and good courage to set on the thinges that passe mans strength and we shall finde God true and faithfull in the things that seeme impossible to vs to be brought to passe So neither banishment nor stuttyng tongue coulde let Moyses from bringyng Israell out of Egypt Yea when the red sea was in their way and stopped their passage whyle they followed Gods callyng it was taken out of their way and dryed vp I passe ouer infinite examples of lyke sort which are to be seene euery where aswell in holy as prophane hystories Whosoeuer therfore are appoynted teachers or magistrates to gouerne the people let them remember these thinges take vnto them good courage of minde Let priuate men also be mindefull of them and go forwarde with like constancie in their vocation For God wyll finishe the worke he hath begunne in vs so that we repent vs not of the labour that must be taken for his sake Let vs also marke in this place howe Christ Iesus which chose ydiotes and vnlearned men to be Apostles woulde not giue them license to preach abrode in the worlde tyll he had made them perfect and learned in all thinges parteyning to the office of preachyng For they which a litle before vnderstoode none but the Syrian tongue and not that neither so perfectly but by the pronuntiation as appeared in Peter they were taken for Galileans they nowe come foorth furnished with the knowledge of all tongues Besides thexact vnderstanding of the olde Testament which the same spirite taught them as appeareth by their sermons This condemneth the insolent barbarousnesse of the Anabaptistes that step from the Plough and Cart vnprepared into the Pulpet and then thinke themselues very Apostolike felowes when beyng destitute of all good learnyng and manners they can contemne all kinde of knowledge and peruerte the whole order of the Church But so farre are they from beyng defended by the Apostles example that rather the aucthoritie thereof sendeth them to learne the things that are needefull for a minister of the worde Paule certes would haue the Rectour of the Churche to be instructed with habilitie and sufficiencie to teache and requireth in him not the bare knowledge of the Articles of faith and saluation only but such a knowledge as wherby he may be able to confute the aduersarie Therefore he commaundeth Timothie whom he witnesseth was brought vp of a childe in the studie of the scripture to be diligent in readyng We confesse in deede there is no neede of all those tongues now which the Apostles by myracle vnderstoode nor it becommeth vs not to require the same of God who if he had neede of newe Apostles coulde both easily finde them and also furnishe them with meete giftes But we require chiefly the knowledge of those tongues without the which the bookes of holy scripture can not commodiously and sufficiently be declared I meane the Hebrue and the Greke tongues the one hauyng the olde Testament written in it and the other the newe Testament published by the Apostles And Paule in a certayne place saith that the chiefe vse of tongues is in the interpretation of the holy scripture Which thinges whosoeuer lacketh he shall neuer attayne to the certayne knowledge of holy scripture For whyle they depende vpon other mens interpretations they become lyke vnto those that see with other mens eyes heare with other mens eares and go with other mens feete There is needefull to the vnderstanding of these tongues the knowledge of hystories and specially the science of vtteraunce which whosoeuer lacketh certes I will say he shall doe very little good in the ministerie of the Church But bicause all these thinges are not bestowed vpon men myraculously and that that we reade chaunced here to the Apostles happeneth to fewe others therfore our industrie our labor and continuance in studie is requisite where we may both perceyue howe necessarie Schooles and Uniuersities are and also howe needefull it is to haue teachers to trayne vp youth for the ministerie of the worde And I thinke there is none ignoraunt what a speciall care was had alwaye of schooles amongst the people of god For herevnto is to be referred all the things written of the children of the Prophetes and of the Colledges wherof the holy Prophets Samuel and Elizeus had the rule and gouernaunce with great care and diligence And in the Prophete we reade howe they are greeuously reprehended which went about with dissolute manners and conuersation to corrupt the younge men appoynted for the ministerie of the Church Truely the godly Princes in tymes passed perceyued of what profite it was for the settyng foorth and
shall haue no occasion to complaine or finde fault with god Great comfort we maye gather hereof if we marke the difference betwixt the afflictions of the godly and vngodly For the one bicause they neyther can nor will repent haue no ende of their afflictions but eternall torments in hell remayne for them But to the other they be as the rod of a father wherwith they are quickened to amende their liues to bee zealous in fayth to be feruent in godlynesse and to be desirous of Gods worde and the ende and vse of them is that none should perish with the vnhappy worlde So the things that are written touching the troublesome state and calamities of the later times serue for all ages For they feare the wicked with threates that they maye vnderstande what to hope for bicause of their contempt of Christ and his Gospell And the godlye be admonished by them of their duetie hauing warning of his will strengthen their mindes against the offence that riseth of such aduersitie But returne we to the place of the Prophete In the thirde and last part of this place he sheweth a remedie against these calamities and the way how we may escape and auoyde them And Peter would not omit that part bicause the Iewes might see that the same way of saluation in times past was shewed by the Prophetes which he nowe preached And this is a great argument of Gods goodnesse which in the middest of aduersities so fauourably sheweth the way howe to auoyde them For looke how terrible the things are which go before the state of the later dayes so pleasant and comfortable are the things that follow after For the Prophete sayth And it shall come to passe that whosoeuer calleth on the name of the Lorde shall be safe This is a most notable and verye euangelike sentence the which Paule also vsed to beate downe the righteousnesse of the lawe and of workes And in this present place Peter taketh occasion of the same sentence more at large to discourse of christ We will briefely speake of such things as are to be considered in the same First he sheweth that there is saluation and deliuerye by inuocation which the Scriptures with great consent teach to be due vnto God onely Ergo in our selues there is no hope of saluation or deliuerye For if there were any strength in our selues to saue vs by it were an absurde thing to seeke saluation otherwheres And the saluation also which is shewed vs to be in God without our selues we cannot attayne vnto through our owne power and abilitie For we haue neede to vse inuocation and prayer which are due to none but to him in whose meere kindenesse and liberalitie we put our trust For he that is perswaded he hath deserued any thing vseth no intreatie or prayers but law and right in requiring those things which are due vnto him It is manifest therefore that both saluation is to bee founde in God onely and that the same is the meere and free gift of his liberalitie and that we must labour to obtaine the same by prayers and continuall inuocation This done he setteth forth the maner howe we shoulde inuocate him wherein manye are perplexed and much in doubt For there be some that vnderstande well ynough how all saluation is in God onely But they suppose by reason of their sinnes they are debarred from the maiestie of God and therefore eyther they abstayne altogither from inuocation as vnprofitable and superfluous or else they exercise it to coldely and without faith But to these the Prophete proponeth not only the Lorde but the name of the Lord to be inuocated But what name of the Lord shall we say this is Is it any peculiar name consisting of letters and sillables wherby as we see in the names of other things the nature of God his disposition and all his properties be comprised I will think no man so simple as that he supposeth the euerlasting incomprehensible infinite and vnspeakable essence and nature of God can be comprehended in a fewe of letters Therefore that is called the name of God after the maner of men that setteth forth God to vs to be knowne as farre as is possible And hereto are to be referred whatsoeuer things are spoken of his maiestie veritie iustice goodnesse wisedome grace power mercye and all his whole nature And bicause these things be moste euidently seene in Christe onely which is the expresse ymage of God the father and the brightnesse of his glory coeternall with him and consubstantiall therfore he may well be called the name of God in whom all inuocation ought to be made For he was seene in the flesh and hath reuealed to vs whatsoeuer things are meete for vs to know concerning God. God also hath made him an Aultare and propitiatory for vs in whome we offer to him prayers and all kinde of worship To him hath God borne witnesse from heauen saying This is my beloued sonne in whom I am well pleased And by him is there an entraunce for vs vnto the throne of grace as the Apostle teacheth Therefore all that will inuocate God are sent vnto him both that they might beleeue God to be suche an one as he is declared in Scripture to be and also desire of him to be saued and hearde for Iesus Christes sake This reprooueth our righteousnesse and teacheth vs that we are voyde of all merites before god For if in our prayers we haue neede of anothers helpe which vnlesse they be offered by Christe are not allowed of God what hope shall be left vs all our life after if Christ be taken from vs But bicause he is comprehended by fayth it is meete our prayers shoulde proceede of faith and of such a fayth as certainely beleeueth that we for Christes sake are accepted with god Hereof sprang that auncient vsage of the Church where all prayers for the most part are concluded with the name of Iesus christ For the holy fathers well knewe the saying of Christ No man commeth to the father but by mee Also this same doth recreate with marueylous comfort mens myndes that are afrayde with the conscience of their sinnes For although we see our selues such as are vnworthy whom God should doe for and whome he should mercifully heare yet a most certaine and an infallible trust riseth in our mindes which maketh vs to think that Iesus Christ is ours and that we shall be hearde of God bicause of our faith in him And this is that true inuocation which Christ himselfe teacheth to consist in the spirite and in truth For fayth springing in vs of the holye ghost leadeth our mindes and spirites into the contemplation of god And bicause it breedeth in vs a sure trust of the grace of God our prayers cannot bee feyned but are a most true testimony of our faith and hope Wherefore the Prophete promiseth vs a most excellent fruite in
for their faithfull endeuour and godlynesse and not to be offended if the like also fall out vpon vs. But least we shoulde haue any iust occasion to be offended the Euangelist teacheth vs how little the wicked with all their tyrannie preuayled against Christ and his Church Many sayth he of them that heard the words beleeued and the number of the men was about fiue thousande What shoulde we here first saye or marueyle at O brethren The vnspeakable power of God or the woonderfull constancie and boldenesse of the faythfull of that time Here appeareth the inuincible power of Christ which doth not only scatter the counsell of his enimies but also turneth it vpside downe which Dauid once prophecied he should doe They go about to stoppe the course of the Gospell and by feare to pull men from the Church of Christ. But they are so deceyued that rather maye be perceyued a marueylous fruite of the Gospell and newe scholers are added vnto the Church of Christ. This is the perpetuall condicion of the Church that by persecutions it encreaseth The same came to passe longe agone in Babylon what time the kinges of Assiria and Persia did set forth God and his religion Under the Romaine Emperours the whoter the persecution was the more there were that thought it a goodlye matter to confesse Christ with their bloude This is it that Dauid sayth Christ shall reigne or beare rule in the middle of his enimies Let vs followe the boldenesse of the primitiue Church and not be feared with the crosse or rage of persecutors They shewe crueltie but vppon our bodies and that no further than God permitteth but vppon our soule they haue no power at all They binde the Preachers of the worde and the faithfull hearers but the worde of God cannot be bounde For the spirite of the Lorde bloweth not where the worlde will but where it selfe will. Further he is greater that worketh in vs than he that so rageth in the worlde Christ worketh in vs through whose comfort we are able to doe all things He is a strong and faithfull shepeherde which will not suffer his sheepe to be taken from him He hath prepared for vs a place in heauen to the which it becommeth vs by the crosse and all maner of tribulations to come that we may liue with him and reigne in the house of his father To whome be prayse honour power and glory for euer Amen The .xxvij. Homelie AND it came to passe on the morowe that their Rulers and Elders and Scribes and Annas the chiefe priest and Caiphas and Iohn and Alexander and as many as were of the kinred of the high priestes gathered togither at Ierusalem And when they had set them before them they asked By what power or in what name haue you done this Then Peter full of the holye ghost sayde vnto them you Rulers of the people and Elders of Israel if we this daye be examined of the good deede that we haue done to the sicke man by what meanes he is made whole Be it knowen vnto you all and to all the people of Israell that by the name of Iesus Christ of Nazareth whome you crucified whome God raysed vp againe from death euen by him doth this man stande here present before you whole This is the stone which was cast awaye of you builders which is become the chiefe of the corner Neyther is there saluation in any other For amonge men vnder heauen there is giuen none other name wherein we must be saued ALthough our Lorde and Sauiour Iesus Christ according to his promises neuer fayleth those which embrace him with true fayth yet hee chiefly succoureth them when they are persecuted of their enimies and finde no helpe in man wherevnto to leane And then he comforteth them not onely with his spirite but also sheweth them what to doe and to saye This present hystorie giueth vs an example hereof whyle the wyse men and of greatest power in the world after the worlds iudgement be ouercome and shamefully confounded by Christes Apostles being but vnlearned men and of no estimation We haue seene howe the Apostles were had to prison bicause they tooke vpon them the office of preaching and taught howe Christ was risen from death being not licensed thereto of the Bishops But now Luke declareth how they handled Christes cause before the counsell at Ierusalem which place as well for many other skilles as for this chiefely is notable bicause it containeth the craftynesse of the enimies of truth and an example of a counsell of Bishops assembled against the truth He beginneth with the benche of the Iudges which he painteth out with a diligent rehearsall of all them that were gathered togither not only bicause we should vnderstande who and what maner of men were assembled but also that we might perceyue howe the enimies of truth trust more in the authoritie and power of men than in any thing else It came to passe sayde he that their Rulers and Elders and Scribes of Hierusalem c. Whatsoeuer was of any excellencie or authoritie among the Iewes he comprehendeth in three degrees They are Rulers to whome the Romaines had committed the gouernaunce of such thinges as chiefely concerned the constitutions and rules of Iurie wherein they differed from others The Elders were the state of the Senators as appeareth by other places of the Scripture The Scribes are they which attributed to themselues the knowledge of the lawe and the Scriptures and who had the keeping of the publike writings and recordes And not contented to haue rehearsed these degrees he reciteth also the names of certaine other of most authoritie amongest them that is to saye Annas who seemeth here to be the high Priest not bicause he was then Bishop for the hystories report that Caiphas was this yeare Bishop but bicause he had bene Bishop before then Caiphas Iohn and Alexander wherevnto afterwarde he ioyneth all those that were of the high Priests kinred Now if you consider well this bench you shall perceiue there was nothing at that present of greater honour For they whose power was of most authoritie with the Romaine Presidentes were all assembled togither They also were there to whome the publike administration of the Church was committed And they whose name and fame for learning and doctrine was greatest among the people were there But herein stoode the chiefe poynt of all others that these degrees of men were instituted of God and commended for the succession of about a thousande and fiue hundred yeares if we count from the departure of the children of Israel out of Egypt or from the time that Aaron was Byshop vntill the dayes of Christ and his Apostles And in deede they might call themselues the successors of Aaron Eleazar Abiathar Iehosuah and others to whome there is no small prayse attributed in the Scriptures With these men are the Apostles coped yea they are brought before them
noysed no further among the people let vs threaten and charge them that they speake hencefoorth to no manne in this name And they called them and commaunded them that in no wise they shoulde speake nor teach in the name of IESV THe Apostle Peter so aunswereth the question propounded to him and to Iohn in the counsell at Ierusalem concerning the lame man that was healed that he teacheth them not onely that they enquire of but also declareth to them after a compendious and briefe sorte the whole effect and summe of saluation We are taught by this example so to traueyle with the professed enimies of the truth as to laboure to winne them to Christ and to saluation Which ende Christ as it is manifest set before him as often as he had contention with his aduersaries But nowe let vs see what effect ensued of Peters answere which in so great vehemencie of speach and earnest ayde of the holy ghost coulde be of no small force Where we may see a marueylous confusion of mindes which that it might be the more perceyued is so described of Luke that first he declareth what an abashment it wrought in the counsell then what deuise and counsell they toke concerning the Apostles both which we meane to entreate of in order First they are filled with admiration and amazednesse and wotte not what way to take in so much that they know not what to say against it And least any man might thinke they were fooles or at their wittes ende for feare he sheweth the causes which made them so perplexed and in doubt First was the confidence and boldnesse of speach in the Apostles which they here perceyued did surpasse their expectation For they knewe they were simple and vnlearned men not brought vp in faculties or artes beside their mother tongue They knewe they were taken from fyshers craft to be the Apostles of christ And euen yet still did that olde opinion bewitch their mindes which caused them once to saye that none of the Scribes or Phariseys but the accursed and rascall people which were ignorant in the lawe and scriptures helde with christ Therefore presupposing they shoulde easily haue ouercome the Apostles they could not choose but be amazed when they see them aunswere with such discretion to their question reprooue their iniustice so boldlye and defende Christes quarell with such wisedome and constancie For they are compelled will they nyll they to acknowledge some power of God in them and perceyue they are ledde with a farre other wisedome than the wisedome of the fleshe And this was the chiefe cause why Christ woulde choose ignorant and vnlearned Apostles that the doctrine of the Gospell might be acknowledged to be set forth by the power of God and not through mans wisedome eloquence or authoritie and that all the prayse and glorie thereof might redounde vnto God alone whereof Paule disputeth at large in the first to the Corinthians the first Chapter The other cause of their amazednesse was the euident truth of the myracle wrought by the Apostles which they are neyther able to call in doubt nor yet to charge with any suspicion of Magicke or enchauntment For they see the man stande before them on whome the Apostles had bestowed this benefite of health whether called by them or of his owne accorde ioyned to them to see the ende and successe of the matter I wote not Therefore they are in a perplexitie of minde and haue not one worde to answere So they which thought to haue ouercome and caught the Apostles in some trip by demaunding of one question are shamefully vanquished and confounded Here is fulfilled that which Christ promised saying I will giue you vtteraunce and wisedome against which all your aduersaries shall not be able to make resistaunce It appeareth also howe vaine the deuises of men are against christ He knoweth their cogitations to be vaine and bringeth the counsayle of the heathen to naught but the counsayle of the Lorde endureth for euer as Dauid sayd Psal. 33. and. 94. For it is he verily who as Elephas the Themanite sayth destroyeth the deuises of the subtill so that their handes are not able to perfourme any stedfast thing he compasseth the wyse in their owne craftynesse and ouerthroweth the counsayles of the wicked The Gospell sheweth vs a like example in a blinde man restored by Christ to his sight againe who being both vnlearned and a begger doth marueylously hold the whole Colledge of Scribes and Phariseyes at a baye that the more questions they aske of him the more they vtter their foolishnes Let no man therefore be afrayde eyther of the power or craft of these enimies where as God so easily turneth them both vpside downe For it is not our cause that we haue in hande but Gods which will giue vs both a mouth and vtterance nor it is not we that speake but the spirite of our father which is in vs. But before we leaue this place we must speake somewhat of two things very worthy to be obserued First it is not without a cause that Luke writeth the wicked enimies of Christ were so amazed at the bolde and free speach of the Apostles For by this example we are taught that there is nothing so effectuall to bridle the wicked as is freedome of speach where they are reprooued to their faces and the truth which they withstand is boldly defended For such is the force of wordes that they easily pierce the minde But if the zeale of Gods truth and glorie be ioyned therevnto it cannot be but the consciences of the hearers must be wounded howsoeuer â–ª they many times dissemble the same Whereby it commeth to passe that although they alwayes do not truly repent yet many times they counterfeyte repentaunce and abstayne from doing euill where of we maye see a manifest example in Achab after that Elias had with such libertie as beseemed a Prophete vpbrayded him with the vnworthy slaughter of Naboth Againe when the ministers of the word suffer their tongues to be brydled or else of themselues keepe silence to please the worlde by and by we see the wicked are encouraged to runne into all kinde of licentious sinne and fill vp the measure of iniquitie and at length miserably perishe with their blinde watchmen and dumbe dogges See Ezechiel the .iij. and .xxxiij. Chapters For the which cause a franke and bold kinde of reprehension is euerywhere required in the Ministers The Lorde sayth vnto Esaye crye now as lowde as thou canst leaue not of lift vp thy voyce like a Trumpet and shewe my people their offences and the house of Iacob their sinnes And the Lorde commaundeth Hieremie to stande against the Priestes people Princes and Kinges like a brasen wall without feare Therefore Paule woulde haue sinners openly rebuked afore all men that other thereby might be brought in feare Yea where being iâ— prison he commendeth himselfe and his cause to the
forth with the charge giuen him of god The seconde is that he sayth he spake with the Aungell which both appeared to him before and afterwarde was familiarly conuersant with him when he appoynted him to be Gods interpreter to the people We declared before out of Paule that thys Aungell was christ Wherefore Moses dignitie is here declared to be such as wherein he excelled all the Prophetes of all ages For thus we reade God sayde If there be a Prophet of the Lordes among you I will be knowne of him in a vision and will speake vnto him in sleepe My seruaunt Moses is not so which is faythfull in all my house Vnto him will I speake mouth to mouth These things Steuen calleth to their remembraunce to make them vnderstande howe great the authoritie of Moses and the Oracles which God gaue by him ought to haue bene both with the fathers in time passed and ought nowe also to be with them And to that ende he afterwarde addeth This man receiued the worde of lyfe to giue vnto vs. And it is not without a cause that he calleth the lawe the word of lyfe For so he purgeth himselfe from all cryme of contemning the lawe and setteth forth in one word the effect of the lawe For truly the lawe is a liuely worde or the worde of lyfe although otherwheres Paule calleth it the strength of sinne and ministerie or working of death For it teacheth vs the rule howe to liue holily and promiseth lyfe to all them that fulfill the same Next it leadeth men vnto Christ in whome all the meane of saluation yea and very life it selfe is conteyned For the which cause Paule resembleth it to a schoolemayster And Moses sayth he had set lyfe before the Iewes â–ª bicause he had shewed them in the lawe the true way howe to attayne vnto lyfe And these things it becoÌ„meth vs to acknowledge in the lawe if we will rightly iudge therof But if we compare the corruption of our nature with it it may worthily be called the strength of sinne ministery of death For it bewraieth sinne which otherwise lurketh in vs vnknowne and witnesseth that we haue deserued death Furthermore it teacheth vs that we are so weake that we are not able to fulfill the righteousnesse therof nor of our owne power and merites to escape the wrath of God. But of these things Paule entreateth at large We ought well to marke howe he sayth that Moses deliuered not to the Israelytes the deuyses of his owne brayne but the worde of lyfe which he receyued of god Which thing it appeareth he perfourmed with such diligence that without the certaine and expresse word of God he neuer durst institute or decree any thing in doubtfull matters as we may see in the case of the blasphemer and of the man that brake the Sabboth daye and of those which being polluted with touching of dead coarses myght not come to the passeouer feast with the congregation And that that Moses obserued that same the Prophetes and Apostles in time past were commaunded also to obserue that they should teach nothing of their owne head vnder colour of Gods name but shoulde diligently set forth the worde of God speaking in the scriptures So God putteth his wordes into Hieremies mouth and commaundeth Ezechiel to take the worde at his mouth that he should shew vnto the people And the Apostles are commaunded to teache all Nations the things which before they had learned of christ If they which bragge of their succeeding the Apostles had with like diligence obserued the same we shoulde haue in the Church more true godlynesse and fayth and lesse errour and superstition And if we consider Moses the Prophetes and Apostles we shall finde the boldenesse of the Popes of Rome to be detestable which arrogate to themselues power to make new lawes and newe Articles of faith through whose licentious lust it is come to passe that the yoke of the christians is more grieuous burthenous than the yoke of the Iewes Secondly it is to be obserued how Steuen testifieth that the law was not giuen to the fathers liuing onely in Moses time but also vnto their posteritie yea he includeth himselfe and all others that had nowe professed Christ in the number to whome it was giuen By which place the errour of them is manifestly confuted which thinke the things done by Moses and the Prophetes according to Gods appoyntment belong only vnto the fathers Howbeit it is euident that God is euerlasting and vnchaungeable And therefore his will must needes be alwayes one vnchaungeable And it maketh no matter though manye thinges be abrogated which sometime were appoynted for the olde fathers For they ought to haue remayned but vntill a time of correction and to be resemblaunces and shadowes of those things the verity whereof was to be fulfilled in Christ. And in those things consisted not the worshipping of God which ought to be spirituall bicause God is a spirit In the meane time the true points of faith religion which were first declared in the beginning of the world and more fully afterward set forth by Moses and the Prophetes remayne safe and sounde wherevnto the Prophete had a respect saying The worde of the Lorde endureth for euer And Christ sayth the worlde shall peryshe but one tytle of the lawe shall not perishe Let no man therfore beguyle himselfe through any false hope as though the thinges deliuered to the fathers in time past were not also spoken to vs seeing our fayth lyfe and all our deedes must be tryed and examined according to the rule of the olde lawe But let vs returne vnto Steuen whiche setteth agaynst the publication of the lawe the ingratitude and naughtynesse of the fathers vniustly reiecting Moses and the lawe And although he myght haue recyted diuers other naughty deedes of theirs yet bringeth he but the sinne of Idolatrie onely whereby it appeareth plainely of howe small authoritie Gods law was with them when contrary to his commaundement they durst make an ymage of God and appoynt newe kyndes of worshipping him whereas not many dayes before they had heard the terrible 〈◊〉 of his diuine maiestie The storie is in Exodus the xxxiâ— â—ha Steuenâ— â—arke and ende herein is to prooue that the fathers were alwayes 〈◊〉 of Moses â–ª and that they present trimly trode in the steppes of their frowardnesse â–ª therefore as the fathers in olde time were saued by grace onely so there was none other hope of saluation for them than such as was founded vppon the grace of god It shall profite vs diligently to consider these fewe wordes wherein this heynous disobedience is comprehended bicause they cunningly paynt out vnto vs the begynninges and proceedinges of Idolatrye First declaring the fountayne of all this euill he sayth that the fathers would not obey the liuely worde of Gods lawe but in their heart returned into Egypt And by the
bicause he had hearde what testimonie Christ gaue of Paule he disdayneth not to call him brother Therefore in Ministers a strong and bolde courage of minde must be ioyned with a gentle and milde facility of speach least either they suffer themselues to be beaten from the confession of Christ and hys due obedience or else through their hawtie port and ouermuch seueritie driue them awaye whome they ought to embrace as brethren and by all meanes to winne vnto Christ. Unto these premisses Luke ioyneth a marueylous successe For hee wryteth that there fell from the eyes of Paule a thing as it had bene scales and that then by by he had his sight againe He maketh mention of scales to th ende we myght vnderstande that his eyes were not lightly blasted as vseth to be in lightning but that he was striken into a great and marueylous blindenesse And it is not without a great marueyle that wythin so fewe dayes scales coulde gather on his eyes so to take his sight from him And it is no lesse marueylous to see that he is so soone agayne restored to the sight which he had lost In the meane season it appeareth that Christ would after a sort admonishe Paule of the state he lyued in being in his Iudaisme or Phariseyisme For when he was Gamaliel his scholer he profited so incredibly amonge his fellowes that he seemed to be wyser and to see more than all they But that wisedome which so highly pleased him was meere blyndenesse For the vayle was yet drawne before his eyes whereby the Iewes were hindered that they coulde not see Moses face bicause they wanted the knowledge of Christ in whome God the father hath giuen vs that heauenly light which is able to put awaye all darkenesse of ignorance and carnall zeale Bicause this lyght began to shyne on Paule scales fell from his eyes and he seeth that hitherto he had bene fowly and miserably beguyled with the blinde zeale of ignorance Therefore whosoeuer will continue in fayth and saluation without falling let him followe that lyght which is Christ and walke in him See Iohn 1.8 and .12 Chapters But what doth Paule after he had receyued hys sight He aryseth is baptised eateth and is made whole First he sayth he was baptised bicause he was hereof admonished by Ananias as himselfe witnesseth in the .xxij. of the Actes Howbeit some will saye baptisme was superfluous in him who Christ knewe was a câ—osen vessell â–ª who had felt the marueylous power of Christ who was nowe endued wyth the holy ghost and whose eyes aswell of the mynde as of the body the Lorde had lyghtened But the Saintes iudge nothing superfluous and vnprofitable which they know is ordeyned of god And bicause they reade that the obseruing of the thinges that were ordeyned in the olde Testament till the tyme of correction was commaunded with such seueritie that it was death to transgresse them they woulde neuer take vpon them to neglect any of the thinges which Christ deliuered to be obserued till the ende of the worlde Therefore the impudencie and rashnesse of those which now a dayes contemne the vse of baptisme and the Lordes supper is execrable and herein they declare what perfection of fayth they are of in that they dare wickedlye despyse the ordinaunces of the Lorde Moreouer Paule taketh meate and refresheth and cheereth his decayed strength of body The Saintes therefore vse the things which serue for preseruation of their health and which God hath giuen vs for that vse such as are meate and drinke clothing and all kyndes of such lyke So Paule admonisheth Timothy to vse Wine nowe and then bicause of the cruditie and rawnesse of his stomack By these examples is the pieuish superstition of them confuted whych bicause they abstayne from things necessarye attribute to themselues the tytle of singuler holynesse For although we condemne not fasting whereby the pryde of our wanton fleshe is subdued and tamed the rather to obey Christ so we allowe not those which set merite in that that by Gods worde is no where commaunded For to such men agreeth that saying of the Lorde when ye eate and drinke doe yee not eate and drinke for your owne selues By the which reason may be sayde to these also when ye fast ye fast for your selues Yea Paule teacheth vs to beware of those which bidde vs after a superstitious sort to abstaine from certayne things and sayth they bring the doctrine of Deuils which commaunde vs to abstayne from meates created of God for mans vse But let vs go on in the treatise of this present place and consider the first thing that Paule doth in the ministery of the Gospell of whome two things are reported First it is sayde he was conuersant with the Disciples that is to saye the Christians that were at Damascus Then he ioyned not himselfe to the Iewes or Gentyles which were the publike enimies of Christ but vnto the faythfull and such as professed the name of christ We are hereby taught that they that will be taken for Christians ought to vse the company of the godly and to abstaine from them whome they knowe to be the professed enimies of christ For although the godly are permitted to keepe company with infidels as farre forth as necessitie requyreth yet the faythfull finde that the company they keepe with them without necessitie for worldly friendshippe and pleasures sake is to their hurt and hinderance We reade that Iesus Christ was diuers times at the Phariseyes tables and at publyke feastes But it is euident it was not for the satisfying of his owne pleasure but to winne them to saluation For he neuer was so forgetfull of his dutie to wynke at their errours but he woulde powder their table talke with wholesome precepts and the mysteries of the kingdome of god And if any seeke the companye of the vngodly for thys ende we allowe their purpose and endeuour But they that winke at the blasphemies of the wicked their abhominable ydolatrie their foolish superstition most corrupt maners and filthy desires of a dastardly and sluggish minde to seeme trimme companions and enioy their friendship and fauor we alleage to them that saying of Dauid which accounteth them among the citizens of heauen that dâ—spyse the wicked and make much of them that feare the Lorde The same sayth all his delyght is in the Saintes that are in the earth For why shoulde we see Christes souldiour in Antichristes tentes sitting ydle why should he suffer their doings and sayings which he knoweth to deface the honor and glory of Christ Secondly he speaketh of Paules doctrine which worthily is placed first in this dooing he sayth he preached openly in the Synagoges And what did this newe Apostle preache Uerily Iesus to be the sonne of God and christ These things he taught not after a slender and colde sort but so confirmed them with Scriptures and arguments that he
of God suffred themselues to be seduced with the lying Oracles of the deuill that they whome it became to haue worshipped God onely worshipped woode and stone and did abhominable sacrifice vnto Deuils And for bicause fewe acknowledged the great tyrannie of the deuill God suffred also that many were corporallye possessed of him and raged aswell agaynst themselues as agaynst others as we may learne in the hystorie of the Gospell But for all these maladies Iesus Christ is gyuen to be our Phisition who according to the promyse made in the beginning shoulde breake the Serpents heade and as the Apostle sayeth destroye the workes of the Deuill This thing he abundantly declareth he was both able and willing to doe whyle by his worde he healeth them whych were scourged with the horrible whippes of sicknesses while he draue forth of men deuils and vncleane spirites and would not suffer them which before seemed Lordes ouer all thinges once to hysse Heereto are to be referred whatsoeuer myracles of lyke sort the Euangelistes write whereby is declared vnto vs that that strong man is come which hath entred the Deuils house that is to saye the worlde hath bounde him and taken awaye all his armor harnesse as Christ teacheth vs in the Gospell Peter testifyeth that all these things were done by the power of God to aunswere the Scribes which sayde that he cast forth Deuils by the helpe of Belzebub There are examples in hystories which declare that the kingdome of the Deuill is destroyed by the power of christ For it is euident that all Oracles ceassed and kept silence when Christ died And Constantinus wryteth that when Dioclesian reygned the Deuill complayned out of Apollos caue or denne that the Christians whome he called iust did let that he could not gyue true Oracles as before he vsed Howbeit we shall a little hereafter see more euident proofes of Christes victorie agaynst the Deuill where Peter disputeth of his death and resurrection In the meane whyle it becommeth vs to remember our dutie which is that being taken from the power of darkenesse into the kingdome of the sonne of God we defende our libertie and fight continually agaynst Satan our common enimye that we be not at any time founde vnthankefull to Iesus Christ our deliuerer to whome be prayse honour power and glory for euer Amen The .lxxvj. Homelie AND wee are witnesse of all thinges which hee did in the lande of the Iewes and at Ierusalem whome they slewe and hanged on tree Him God raysed vp the thirde day and shewed him openly not to all the people but vnto vs witnesses chosen before of God for the same intent which did eate and drinke with him after he arose from death And hee commaunded vs to preache vnto the people and to testifie that it is hee which was ordeyned of God to be the iudge of quicke and deade To him giue all the Prophets witnesse that through his name whosoeuer beleeueth in hm shall receyue remission of sinnes THe Apostle Peter hath taught Cornelius the Centurion being appoynted therevnto of God in such wyse that he hath also set out before all men a generall and most absolute doctrine of saluation For he preacheth vnto him Iesus Christ the onely sauiour of mankinde in whome all the Scripture testifyeth that all the meane of our saluation is conteyned And hereof in the discourse before â—oâ—e he sayd two things First that God annoynted him that is ordeyned him to be the King and Priest of his people Wherevpon we gather that all those which appoynt to themselues any other mediatours or patrones of saluation doe sinne agaynst the eternall purpose of god Next he teacheth howe diligently and faythfully Iesus Christ vsed himselfe in his office For he sayeth he went about and of his exceeding liberalitie offred the benefite of saluation to them that sought it not And this was the ende and purpose of all his doyng to bring all those that were oppressed of the deuill into the kingdome and liberty of the sonnes of god which deliuery he declared and shewed by myracles thorowe the which he most faythfully releeued those that were vexed and troubled as well wyth incurable diseases as wyth rage of deuils by the wholesome helpe and power of his worde Now vnto these things Peter in thys place addeth that which perfyteth and maketh vp the doctrine of saluation For first he declareth the order and maner that Christ vsed in the redeeming of mankynde then he sheweth what vtilitye and profite commeth to vs thereby Therefore this place is worthye to be considered of vs verye diligently Before he declareth the order and maner of mannes redemption he confirmeth his doctrine by witnesses saying And wee are witnesses of all the thinges which he did in the lande of the Iewes and at Hierusalem And it ought to seeme no absurde or straunge thing to any man that Peter so boldlye produceth himselfe among his fellowes as witnesses of his sayinges For we haue already oftentimes hearde howe Christ appoynted them to that charge and a little hereafter it shall be declared that they were chosen of God to beare witnesse of Iesus Christ and of those things that he did concerning our saluation These things teach vs howe grieuously they offende which disdayne to beleeue the Gospell For where the narration of the thyngs that Christ did is not bare and emptye but hath the testimonie of God it easily appeareth that this contumely or reproch must needes redounde vnto God as hath bene otherwhere at large declared Howbeit as concerning the maner of our redemption which we sayde is chiefly intreated of in this place there are three thinges sayde of Christ in the which all those thinges are contayned that was needefull to be done in this behalfe Among which the first is the death of Christ the which he toucheth but briefly bicause it was well knowne He saith he was by the Iewes hanged on a tree and killed He maketh mention of a tree not so muche bicause he would expresse his cruell and horrible kinde of death as to put the hearers in remembraunce of the mistery of that sacrifice that Christ offred when he dyed for our sinnes For it appeareth that sacrifices were woont to be offered and burned vpon bundels of woode And thus doth Peter himself see me to interpretate this place where as in the second chapiter of his first epistle he writeth that Christ bare our sinnes in his body on the tree that is purged them by the sacrifice of his body vpon the altare of the crosse Christ teacheth vs the very same where he sayth that he will giue his flesh for the lyfe of the world which it is playne he did no where but on the crosse Esaias the Prophete is a copious expositor of these things who sayth Chap. liij He was wounded for our offences and smitten for our wickednesse For the chastisement of our peace was layde vpon him and with
embrace the kingdome of Christ were fylled with disdaine and fyrst beganne to speake against Paule and at length fell to flatte blasphemy and rayling And bicause this contention went so farre that the Apostles were â—aine to shake of the dust of their feete against them a thing which we reade very seldome done by them therfore it behooueth vs to expende the circumstances of the whole hystorie the more diligently First Luke teacheth vs what the cause was of such a tumult and businesse Uerily for that the Iewes sawe the whole Citie almost came togither to heare the worde of god Howbeit it was euident ynough that they all came not of a godly intent and purpose For otherwise they woulde neuer haue suffred the Iewes a people hated of all Nations to haue intreated the Apostles so vngently Wherefore although the desire of truth drewe some thither as was aforesayde yet the greater part were mooued of vaine curiositie Which thing although the Apostles might easily haue supposed yet woulde they not let passe so commodious an occasion but are prest and ready to teach them Whereby we learne that they which will fruitefully be occupied in setting forth the kingdome of God haue neede of a feruent study and zeale that they must let no oportunitie escape be it in season or out of season as Paule elsewhere admonisheth Christ teacheth vs the same by his owne ensample which taketh occasion of euery thing to teach by and did so little refuse any one that came vnto him that he reiected not Nicodemus comming to him in the night season nor the woman of Samaria giuen to dishonest gayne and aduauntage Yea he sayeth this is his meate to doe that wherevnto his father sent him Hereby is their sloth improoued which being often called on will not teache and haue more regarde of their owne ease than of mens saluation Then next the cause of the tumult is declared which was the enuy of the Iewes seeing such a great throng of people They seeme to be mooued partlye with ambition and enuye while they are afrayde to lose their priuate honor and glory which thing Christ obiecteth vnto them Iohn 5. and partly with a preposterous zeale of the lawe whereby they were led to take in euill part that the vncircumcised Gentyles shoulde be matched with them in saluation which thing was cause that Paule was much troubled as we shall see when we come to the places In the meane while this place teacheth vs that all kinde of zeale is not allowable before God and that they which of zeale and good intent impugne the truth are not streightway to be pardoned For Paule otherwhiles attributeth a zeale of God vnto the Iewes yet he condemneth them in that they are not zealous for the glory of God according vnto knowledge We must therefore beware that no euill affection rule in vs and that we sinne not of ignoraunce in Gods will which must be the onely rule of all our doings Thirdlye here is declared what the Iewes the Apostles aduersaries did which went out before the congregation was broken vp bicause they would not heare the word because they feared they should lose their glory they speake against them also and stryue agaynst the truth by arguments And seeing they cannot that way preuaile they turne vnto rayling whereby no doubt they depraued both the doctrine and persons of the Apostles to make the simple people suspect their doctrine enuie them Such are the craftes of the wicked which euen nowe a dayes also they practise and they of whome men looke for arguments scriptures they thinke by their talke so to preuaile that they will rayle and often times open their wicked mouth against the name and word of god Also this place teacheth vs wherevnto hatred of the truth bringeth men at the length when they will continue in the same For it maketh them blasphemers open enimies and impudent raylers who yet at the beginning seemed good men and tollerable Let men therfore stoppe at the beginning and vse to acquaint their eares with the truth if they meane not to holde on still in stubbornnesse But did the Apostles giue place to this stowtnesse of the Iewes No. But with greater courage and boldenesse of speach resisted them For so must the Ministers of the worde be furnished that they must not onely teach the truth but also be able to withstand the gainesayers And it is vnmeete that they that are the Ministers of Christ shoulde yeelde vnto the enterprises of the worlde Herevnto appertaine the examples of the Prophetes who we reade were alwayes the constanter the more bolde they sawe the enimies of Gods worde were See what is sayde of Micheas in the fyrst booke of the Kinges and .xxij. Chapter and of Ieremie and others in euery place And it seemeth that Christ admonished the Apostles of daungers to come for none other cause so much as for that they shoulde not be discouraged with the boldenesse of their enimies nor be offended at them These things must we remember in these dayes where Antichristes bande is so whote in assaulting the truth Let vs thinke that nowe our constancie and stoutenesse is chiefely requisite faithfully to defende the Churches quarrell being in hazarde And the Apostles saying is diligently to be considered where they with graue and godly weight of wordes pronounce the horrible sentence of excommunication against these incurable persons For what more hope was there to be had of such as they sawe had clymed vp to the toppe of impietie and fyrst had stopped their eares against the worde of God and after that had spoken against it and at length were become blasphemers of it But chiefely the Apostles charge them with vnthankefulnesse and incredulitie which was the cause of their punishment saying it was meete the worde of God shoulde first be preached vnto you whome God did vouchsafe to adorne with the couenant the promises and kindred of his sonne But you make your selues vnworthy of such grace while through your incurable malice you despise the saluation offred vnto you What other thing therfore remaineth but that we turne vnto the Gentyles and gather God a Church out from among them which hitherto haue bene straungers from the couenant and Testaments For so must that saying of Christ be fulylled The kingdome of God shall be taken from you and giuen vnto a Nation which shall bring forth the fruites thereof In these things it is very diligently to be considered howe these vnbeleeuing perish through their owne iudgement vnto whome Christ is preached for a testimonie Furthermore how notwithstanding mans incredulitie and vnthankefulnesse Gods worde is nothing preiudiced or hindered For God is able of stones to rayse vp children vnto Abraham which shall embrace Christ with true faith as we see commeth to passe in the vocation of the Gentyles For they whose heartes were harder than stones being mollifyed with
with such detestation bicause he seeth he should incurre both treason and fornication if he shoulde committe the like thing Woulde God they did well obserue these things which in these dayes think it most godlynesse and religion to sende the simple and vnlearned Comminaltie vnto Creatures or else teache them to seeke saluation in the merites of men Moreouer it is worthy to be considered how the Apostles call this worship which they of Lystra would haue done vnto them vanitie For hereby we gather that all such religion is vaine of no force as is deuised of mans imagination without the worde of God specially if it tende not to the worship of God onely but vnto creatures to whome God will not impart his glory Herevnto agree the things which Christ alleageth out of the prophet They worship me in vain teaching the doctrines of men Let the Papists here make answere whose religion as it chiefly consisteth in honouring of creatures so it standeth vpon none other foundation than mens traditions Furthermore the Apostles in these wordes comprehende the duetie of those that are mynisters of the worde whyle they affirme that their preaching is to the ende that men should turne from the vayne worshypping of creatures vnto the onely lyuing god Therefore the faythfull ministers of Christ must ioyne these two thinges togyther that is they must both ouerthrowe false religion and plant the true Wherevnto is to be referred that saying of the Prophet Beholde thys day haue I appoynted thee to roote vp and destroy and to buylde vp and plant For as in husbandry and tyllage all the labor taken in plowing and watering is in vayne except the things that hinder the cornes growth be rooted vp and good seede sowne so in the husbanding and dressing of the mynde they haue most vnfruitefully laboured which haue not paynefully and carefully ioyned both these togither Therfore the men of our dayes commit double offence For there are some men that so abhorre Antichrist and his wicked religion that being occupied onely in ouerthrowing the same they haue no remembraunce to restore agayne true and syncere religion Agayne there are other some which wyll haue men taught the true religion by preaching the word but will not haue abuses and superstition touched bicause they would not haue the displeasure of the world And these latter sort hope that superstition will fall of it owne accorde when men are come to the knowledge of the true God and they perceyue not that there is no place for the knowledge of God in mens mindes tyll these superstitions be remooued Therefore who so meaneth profitably and with commendation to traueyle in matters of religion must ioyne both these as is sayde togither Thirdly the Apostles teach vs to know what maner of God he is euen the maker of heauen and earth the Sea and all that in them is Such a God the scripture declareth euery where he is and such an one we openly professe hym to be in the articles of our fayth according to the tradition of the Apostles But they which confesse him to be the Creatour must also needes confesse that he is a gouernour For it is not meete that we shoulde ymagine God to be such a worke mayster as hath no regarde or care of his worke And Dauid confesseth in deede that he dwelleth on high but yet that he beholdeth whatsoeuer is done in heauen and in earth For by his prouidence it commeth to passe that the poore of lowe degree are aduaunced to princely dignitie that kingdomes are conueyed and transferred from one to an other that women that are barren are made fruitfull that the earth bringeth forth all maner of fruites that the seas ebbe and flowe that all the worlde is tossed and turned with such interchaungeable course and varietie of seasons And to conclude there is nothing so excluded from Gods prouidence but that it numbreth euen the dyuers wayes of byrdes flying the flowers of the fyelde and heares of our head By these things is their doting confuted which say that this worlde is eternall which is the fyrst step vp to impietie For hereof it will follow that all thinges come to passe by chaunce and that eyther there is no God at all or else that he walketh vp and downe ydely in heauen and hath no regarde what is done on earth Dauid most diligently discribed this secte of men which thus ymagine and fayne in his Psalm 14. and .53 But at this day this secte so raigneth that a man shall see fewe which are in deede perswaded that God is the creator and gouernour of all things But the ende of these men Peter trimlye setteth forth in his last Epistle and thirde Chapiter But let vs returne to the Apostles who in the thirde part of their oration confute the obiections that might be made against them such as was prescription of tyme and vniforme consent almost of all the world Which arguments at this day are woont to be alleaged against the truth For it seemeth an vnmeete and an absurde thing that so many should haue erred so many yeres togither that the truth should now at the length be knowne but to a small number of men and those of small name and fame But the Apostles aunswere these things in fewe wordes God say they in times past suffred all nations to walke in their owne wayes In these wordes lye two arguments The one that the Gentyles walked not in the preceptes of God but in their owne wayes and inuentions therefore we maye not take them for an example therein to followe The other is that this thing fell out through the permission and sufferaunce of God not that he was pleased with their superstition but that the presumption of such curyous men so deserued who as Paule in an other place sayth woulde seeke further in the mysteries of God then mans reason coulde attaine to and were not content with the ordinarie meanes whereby God had appoynted to be knowne This place teacheth vs that the wayes of man in hys saluation are blinde and deceyueable bicause the naturall man as was said in the begynning of thys sermon perceyueth not the thinges that belong vnto God. Except therfore mans wisedome submit it selfe vnto the word of God it cannot attayne to the true knowledge of saluation yea the higher it shall mount in perswasion of hir owne habilitie the deeper she shal fall into the gulfe of errors Therefore it is a great blindnesse of theirs that thinke matters of religion and controuersies rysing about the same can by mans reason and deuise be calmed and appeased These men doe â–ª as if one should appoynt those for Iudges of causes that can neyther see nor heare we are further admonished by this place that al they are miserably beguyled which alleage the multitude in matters of religion affirme that the Church cannot erre For it is euydent in all ages that the
greater number haue bene deceyued with false opinions of God haue not truely serued hym Only Noe with his familie which were but eyght persons followed an opinion of God religion contrary to al the world hath God to confyrme warrant of the same And the Patriarches a very fewe in number as bright starres shining in the dark fyrmament were scattred abroade among the vnbeleeuing Gentyles what shal we say of the people of Israel the peculyars of the Lord Read we not that they and their Byshops most fowly and wickedly erred when contrarie to the commaundement of God they enterprised to cast a Calfe as the Prophet saith turned the maiesty of their God into the similitude of an Oxe that eateth hay And to speake of Gods newe people doth not Christ call it a small flock and sayth he not they are fewe which go in at the narrowe gate vnto saluation yea Paule sayth that grieuous Wolues shall rise vp euen of those of the congregation which shall not spare the flock and he sayth also that Antichrist shall sit aloft in the temple of god Let them cease therefore to obiect vnto vs the consent of multitude and authoritie of the Church which resist the open veritie We require the worde of God and voyce of Christ which ought to be the onely touch and rule to iudge all controuersies in doctrine Furthermore least anye man should put God in faulte of the Gentyles ydolatrie and superstition the Apostles vse a preoccupation or preuention in the which they cleere God of all maner of fault For hee saye they hath alwayes borne wytnesse of himselfe his nature and pleasure and hath shewed his inuisible nature and essence vnto the worlde by hys visible workes And omytting those great and woonderfull works of God which passe mans capacitie and reache he rehearseth his daylie workes whereby he doth good vnto men that euen for this cause they were able to drawe any man to the diligent consideration of so soueraigne a god For who is so blynde or dull that he perceyueth not the seasonable tymes and the increase of victuals springing thereof who will say these things come to passe by chaunce that are knyt togyther so fast by order of nature that if any thing commeth beside the woonted course of nature it is thought a woonder And I pray you what an vnthankfulnesse is it not to acknowledge that God which alone prouydeth vs not of necessaries onely but also giueth vs aboundance of those things that are delectable and pleasaunt Or what excuse of ignoraunce can they alleage for themselues which as often as they take their meate are admonished of Gods liberallitie towards vs In this place there is a profytable doctrine and for the beating downe of the superstitious curiositie of some persons verie necessarie that is to say who is the author of the influences of heauen and the increase and yeelde of the earth The Apostles say of God the Creator that he gyueth vs rayne from heauen and fruitefull seasons replenishing vs with foode and gladnesse Herevnto agreeth the scripture in euery place Dauyd diligently accounteth the same among the other workes of God saying He couereth the heauen with clowdes and prepareth rayne for the earth and maketh the grasse to growe vpon the mountaynes He giueth fodder vnto the cattell and feedeth the yong Rauens that call vpon him He gyueth snowe lyke wooll and scattereth the hoare frost lyke ashes he casteth forth his yse like morsels He sendeth out hys word melteth them he bloweth with his winde and the waters flowe Againe He watreth the hylles from aboue the earth is filled with the fruit of his workes He bringeth forth grasse for the cattle and herbe for the vse of men that he may bring foode out of the earth c. I omyt infynite other testimonies which might be brought But God moderateth all these thinges according to hys iust will and pleasure whyle he sendeth plenteous encrease to them that walke in hys lawe and scarcitie and barrennesse to the disobedyent whereof we haue euydent examples Here the Astrologers are confuted who attrybuting these thinges to the position and placeing of the Planets reuoke and bring in agayne the prophane names of Gods and almost all kinde of gentilitie The superstitious are here also reprooued which make the saints authors hereof which aske rayne seasonable weather of them hauing Masses and seruice appoynted for that ende and purpose Let both these sortes see what God sayth in Hoseas chap. 2. And let vs followe the Apostles doctrine â–ª and acknowledge one onely God to be the author and gouernour of all these things which is â—eyther bound to the course of Planets nor is not subiect to nature but according to hys good pleasure and iust iudgement moderateth and ordereth all things Nowe Luke declareth the effect of the Apostles sermon and sayth that they of Lystra coulde scarce be restrayned with all this weyght of wordes and sentences but that they woulde doe sacrifyce vnto them So frowarde and obstinate man is in retayning of superstition yet is the obstinacie of our time greater These men coulde with one Sermon be prohibited where nowe adayes there are numbers which with many yeares traueyle and daylie sermons can not be brought into the right way Let vs therfore pray vnto God the father that he will illuminate both them and vs with his holye spirite and bring vs to the true and wholesome knowledge of him and his sonne Iesus Christ to whome be prayse honor power and glory for euer Amen The lxxxxix Homelie THYTHER came certaine Iewes from Antioch and Iconium which when they had obtayned the peoples consent and had stoned Paule drewe him out of the Citie supposing he had bene deade Howbeit as the Disciples stoode rounde about him he arose vp and came into the Citie And the next daye he departed with Barnabas to Derba And when they had preached to that Citie and had taught many they returned againe to Lystra and to Iconium and Antioch and strengthned the Disciples soules againe and exhorted them to continue in the fayth affirming that we must through much tribulation enter into the kingdome of God. AS our Lord and Sauiour Iesus Christ laboureth incessantly to maintaine and defende the saluation of mankinde so Satan is altogither occupyed in ouerthrowing the kingdome of God and in pulling men from the waye of saluation Hereof in this hystorie haue we a most euident example For as the Apostles were preaching at Lystra fyrst Satan moued certaine superstitious persons to giue diuine honour vnto them and no doubt but this was the drift of that malicious enimie of mannes saluation to haue tripped the Apostles by tempting them with ambition wheras he had attempted Christ before with the same But his enterprise commeth not to passe For Paule and Barnabas perceyuing this craft of the Deuill and being enflamed with more zeale than before defended most
at Corinth the which Paule complaineth to haue bene deuided into many and diuers factions through the subtiltie offalse teachers Both these thinges they founde true which were ledde about with the doctrine of the Monkes before the light of the Gospell appeared But the Apostles adde a notable sentence vnto the description of these deceyuers whereby they manifestly declare that they gaue the false Apostles no such thing in commaundement Therefore they accuse them of lying and therby likewise declare that there shall be lyers in all ages that shall preache the iustifycation of workes vnder the pretence and name of the Apostles Lette them therefore crye till they be horce againe that they are Legates sent from the Popes side let them pretende Fathers and Counsayles let them wrest scriptures let them glorie in the authoritie of Kings and Princes and we shall sette against all these the Counsayle and authoritie of the Apostles which openly testifyeth that the Apostles make nothing for them which dare ouerthrowe the righteousnesse of faith and attribute the glory of our saluation any way vnto workes Naye we will referre that saying of Paule vnto this place who doubted not to strike with Cursse an Aungell presuming to preach any other Gospell than this In the thirde member of their deuision they greatly commende Paule and Barnabas bicause they knewe that these deceyuers did greatly impugne their authoritie which also was the cause that Paule diuers times defended his Apostleship not without some suspect of ambition as his Epistles to the Galathians and Corinthians declare Therfore they call them their beloued by which name they accuse all those of lying which affirmed that Paule discented from the other Apostles They ioyne herevnto a praise which is the greatest that can be deuised where they say they ieoperded their liues for the name of Iesus Christ. The example of the Primitiue Church teacheth that their name and fame which deserue well in setting forth the saluation of men ought to be maintained defended And this is not to be iudged as any flatterie when it is done modestly and to that ende to keepe their authoritie vnblemished Thus it pleased Christ to adourne the sonnes of Zebede with worshipfull tytles as long as their vertuous doings so deserued And Paule sometime digresseth and taketh occasion to commende Titus Luke Timothie Epaphroditus and such like both to spurre them forward and also that their ministery might the more profytably proceede and go forwarde And this is to be obserued not onely in the Church but also in the common weale bicause liuely and couragious spirites are no waye more effectually cheared to take in hande vertuous and worthy exploytes than by prayse and honor And there are euerywhere examples that teach vs that no common weales haue long flourished where there haue not bene appoynted worthy rewardes of commendation and honor for well deseruers Furthermore in this place is expressed what the true prayse of a Minister is verily when necessitie so requireth to laye downe his life for the testimonie and name of Iesus christ For as he deserueth not to be called a good souldiour who is not redy to hazard his life if the coÌ„maundement of his Captaine publike weale so require so can he be no faythfull minister of Christ which is not ready to forsake all he hath yea his life to for the glory of Christ thus doth Christ euen of very equity and right require of vs seeing he fyrst did vouchsafe to laye downe his life for the saluation of all mankinde And yet these thinges are not so to be vnderstanded as though none shoulde be taken for a faythfull Minister of Christ but he that hath hazarded his lyfe For Christ woulde not haue vs rashe and to prodigall of our liues but rather he commaundeth vs to vse the prudence of serpents shunning and taking heede of daungers And many times there appeareth no daunger why we should feare our life yet in the meane time it is required that we should be prompt and ready in minde that we steppe not backe when with perill of our life we shoulde defende the glorye of christ This promptnesse of minde doth Paule shewe when being admonished howe he shoulde be layde in bondes he confessed that he was ready not onely to suffer bondes or imprisonment but also death for the name of christ See the Actes .xx. and .xxj. And that that is sayde of the Ministers of the worde is vnderstanded also of all that be Christians For it is an vniuersall rule which commaundeth vs to confesse Christ before the world and teacheth that he is not fytte for the kingdome of God which looketh backe agayne after he hath once sette his hande vnto the plough The fourth part expoundeth the decree of the Synode in the which Peter and Iames sayings are repeated and reconcyled in the which place we haue orderly to consider three things First they alleage the author of the decree namely the holy ghost It hath seemed good saye they vnto the holy ghost and to vs. They ioyne themselues with the holye ghost not meaning to match their authoritie with his or that they woulde be beleeued alone without the consent of the spirite but bicause Christ made them Ministers of his spirite by whom he thought good to vtter his Oracles In the which meaning also it is sayde He that heareth you heareth me and he that despyseth you despiseth me and he that despiseth mee despiseth him that sent mee Therefore bicause the Apostles pronounced nothing but that the holy ghost bade them they ioyne themselues after none insolent sort but after a modest and conuenient grauitie vnto the holye ghost â–ª least they might seeme to dissent from him And that the thing they write is the oracle of the holye ghost it appeareth by this that they decree nothing repugnant vnto the holy Scriptures And if the President of y Popishe Counsayles may say the same of their decrees we will confesse that they also are gathered togither in the holy ghost and that the thinges they enact are the decrees and Statutes of the spirite But as oft as they shall put forth opinions varying froÌ„ the Scriptures and repugnant vnto them so oft will we denie that they are ledde with the holy ghost bicause he cannot disagree with himselfe forasmuch as he is the spirite of truth Secondly they declare what it is that seemeth good vnto the holy ghost namely that we shoulde charge you with no more yoke and burthen Therefore whatsoeuer is beside the fayth in Iesus Christ is a yoke and a burthen For mennes consciences are burthened with the vnprofytable obseruation of traditioâ—s which can not further our saluation They repeate also what Iames had prescribed touching the eating of things offered to Idols touching whoredome strangled and bloude and they saye these are necessary to be obserued Here is to be noted what we sayd in the last Homelie touching the differences of these
commaundementes For the two fyrst are simplye and plainely necessarye bicause it becommeth Christian men to abhorre all kinde of ydolatrie and to keepe their vessell or body holye and vnspotted and not to make that the member of an harlot that Christ by his bloude hath consecrated to be a Temple for the holy ghost But concerning the decree of strangled and bloude they are necessary per accidens as they say or by reason of another thing that is to saye bicause of offence which the weake brethren might take by the eating thereof For where it is an heynous matter to destroye him by thy eating whom Christ hath vouchsafed to redâ—eme by the merit of his bloude we must of necessitie abstaine from those things for the weakes sake which otherwise of themselues are graunted lawfull least our libertie may giue vnto other occasion of destruction Otherwise this saying of Christ standeth in his full force and strength Nothing that goeth in at the mouth can defyle man. And Paule permitteth men to eate of the thinges offered to Idols if there be no daunger of offence and sayth that the conscience is no whit polluted thereby And in another place he calleth it a doctrine of Deuils when such a difference of meate is appoynted as wherein saluation is sayde to consist Therfore they most foolishly abuse this place which saye the decrees of Counsaylers are necessary to be obserued whereas diuers of them serue onely to yoke mennes consciences and manifestly repugne against the euident Oracles of Scripture In the meane season Christian libertie must not be ouerthrowne for their sakes which being rather obstinate than weake will not forsake their once conceyued errors but by all meanes cleaue to the defence of the same Against whome Christ his saying must rather be vsed Suffer not them for they are blinde leaders of the blinde Finally they declare the vtilitie and profyte hereof saying from these things if you keepe your selues you shall doe well For both you shall keepe your selues cleane and vndefyled and offende no man This must be the marke wherevnto all our doings must be leuelled In Christ onely by fayth we must seeke iustifycation and saluation In the meane season let vs keepe our selues from all contamination both of Idolatrie and other vncleannesse and endeuour as much as in vs lyeth to bring other men to saluation and let vs not giue offence vnto them for whome Christ hath vouchsafed to die These things whosoeuer will obserue they cannot be deceyued and erre and hauing prosperously ended the course of this lyfe they shall obtayne the fellowship of eternall life with Iesus Christ our Lorde to whome be blessing honor power and glory for euer Amen The Cv. Homelie WHEN they therfore were departed they came to Antioch and gathered the multitude togither and deliuered the Pistle which when they had read they reioyced of the consolation And Iudas and Silas being Prophetes exhorted the brethren with much preaching and strengthned them And after they had taryed there a space they were let go in peace of the brethren vnto the Apostles Notwithstanding it pleased Silas to abide there still But Paule and Barnabas taryed still at Antioch teaching and preaching the worde of the Lorde with other many But after a certaine space Paule sayde vnto Barnabas let vs go againe and visite our brethren in euerye Citie where wee haue shewed the worde of the Lorde and see howe they doe And Barnabas gaue counsayle to take with them Iohn whose surname was Marke But Paule would not take him vnto their company which departed from them at Pamphilia and went not with them to the woorke And the contention was so sharpe betweene them that they departed a sunder one from the other and so Barnabas tooke Marke and sayled vnto Cyprus and Paule chose Silas and departed being committed of the brethren vnto the grace of god And hee went through Syria and Cilicia establishing the Congregations AFter the Euangelist Luke hath diligently described the Actes of the Counsayle at Ierusalem and shewed with what dexteritie that contention was calmed and appeased which beganne among the Christians about the matter of iustifycation nowe in the last part of this chapter which we haue here recyted he rehearseth fower things chiefely to be considered whereof we meane to intreate so much as the grace of God obtayned by your prayers shall suffer vs. First is described the execution of the ambassage or message which the Ierosolymites sent to them of Antiochia wherein is to be considered what the Ambassadours Paule and Barnabas did and next howe the Churche of Antioch receyued them Touching the Ambassadors three things are sayde First when they came to Antioch after the congregation was wholye assembled they deliuered the letters taken them by the counsayle For where it was a publike matter and indifferently appertaining vnto all men they thought they would not haue any thing hidden from the people Where we may agayne see the maner of the primitiue Church in the which such matters as belonged to the knowledge and saluation of all men were intreated in all mens hearing The ambition of Masklike Bishops hath vtterly taken awaye this custome with the great detriment of publike saluation who haue iudged the ignorance and blindnesse of the people to be the chiefe boutrace and defence of their tyrannie Then next Iudas and Silas with manye exhortations and consolations confyrme the brethren in the receyued and acknowledged truth For the which ende and purpose the Apostle abundantly declareth that they were sent Yet is there a reason rendred of their so doing bicause they were Prophetes that is to saye publike expositors or interpreters of scriptures lawfully ordeyned For that the name of a Prophete is taken in this sense it manifestly appeareth by the fyrst Epistle to the Corinthians .xiiij. Chapter This place in the meane season admonisheth vs that no man ought to take vpon him to doe anye thing publikely in the church but he that is lawfully called and instructed with worthy and conuenient giftes For pernicious and detestable is the impudency of the Anabaptistes who being neyther called nor furnished with fyt gifts rashly start forth and take vppon them to preach Thirdly they depart not from Antioch before they are dismissed in peace and with solemne blessing and that they see all troubles well composed and asswaged All which if a man conferre and laye togither it shall appeare that in this Legacie of theirs they vsed great diligence and trust and it is no doubt but the holye ghost by a generall example woulde teach vs with what credite and industrie publike affaires aswell Ecclesiasticall as Ciuile ought to be handled Furthermore as touching the Church it is sayde that she receyued them with ioye and was much recreated by them Before this the Epistle sent from the Sinode declareth they were much disturbed by reason of discention For the godly men were much grieued that the articles of the
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
Apostles doctrine For fyrst they shewe whence Paule fet his doctrine verily out of the wrytings of Moses and the Prophets which otherwheres he sayth were inspyred of God and in the which Christ witnesseth that the mysteries of eternall lyfe are conteyned Therefore out of the same also in these dayes must the doctrine taught in the congregation be taken Neyther must their impudencie be borne with which will not haue the controuersies of our dayes deuided by the Scriptures but alleage vnto vs the traditions and Canons as they call them of the Apostles and the fathers and the counsels as though they had left vs thinges of more imperfection and certaintie than the Apostles Further we are taught howe Paule handled the scriptures He opened them that is to saye by dyligent interpretation he picked out the true sense and meaning of them applyed the things therin conteyned to his present purpose Which he coulde no wayes more commodiouslye doe then by conference of places By this example of Paule is theyr errour confuted which saye it is sufficient to haue the scripture read ouer in the Church and wyll not suffer the same by exposition to be opened Therefore in these mennes iudgement Paule offended verie much yea Christ himselfe who as we may reade vsed the same order of teaching in the schoole at Nazareth But whosoeuer followeth the example of Christ can not offend And Paule doth much better which requireth such a teacher of the Church as can distribute and deale as it were the worde of truth iustly and duely and can apply it to the instruction and comfort of euery body Thirdely is declared the argument of Paules doctrine which conteyneth in it chiefely two poyntes setting them as it should seeme agaynst so many errours of the Iewes For fyrst they were offended at the crosse of Christ bicause they vnderstoode the oracles of the Prophetes according to the letter and ymagined that the kingdome of Christ should be temporall and looked for a Messias wythout a crosse Which errour may now a dayes also be perceyued in them which would haue the Gospell preached without the crosse and where they desyre to be saued by Christ will not suffer and be afflicted with him The other errour of the Iewes was that they denyed Iesus the sonne of Mary to be their Messias or Christ. Paule laboureth to put both these errours away going about to prooue by testimony of scriptures that God had from before the begynning of the world ordeyned this way for man to be saued by that is to say by the incarnation death and resurrection of his sonne Againe applying those things vnto Iesus the sonne of Marie which the Prophets in tymes past spake before of the Messias he euidently declareth that he ought to be acknowledged for the Messias and that none other ought to be looked for Nowe as Paule declared these things at large by testimonies of scriptures gathered out of all places so might they be by vs in ample wise prosecuted But bycause it appeareth easily by the sermons both of Paule and the other Apostles going before what places they for the most part vsed and they that vse to reade the scriptures fynde euerywhere such things as conteyne in them the knowledge of Christ we wyll of purpose be the shorter In the meane while we haue here two things to obserue Fyrst what ought to be preached in the Church Uerily euen Iesus Christ only whome Paule otherwheres confesseth onely that he knoweth and none other For where he alone is sufficient for vs in all things bicause he is giuen to vs of the father to be our Brydegrome Shephearde King and Priest head righteousnesse wisedome satisfaction sanctifycation and redemption he himselfe would haue men brought vnto him it is vnmeete to teach any thing not agreeable with him The seconde thinge is howe Christ should be preached To be euen such an one as the Scriptures declare him to be who dying for vs on the Aultar of the crosse purged our sinnes and by his glorious resurrection ouercame death who reigneth not in this worlde lyke vnto the kings here on earth but being taken vp into heauen comforteth vs by his spirite and through our afflictions and infyrmitie of the flesh triumpheth ouer all our aduersaries They that haue conceyued in their mindes Christ to be such an one can be offended at no worldly attempts but being voyde of care and merie laugh at all that the worlde goeth about against the Church Learne therefore hereby to iudge of the doctrine of these dayes and harken not vnto them which in the businesse of our saluation teach any more then Christ seing that Paule knewe him onely notwithstanding he was rapt vp into the thirde heauen Moreouer the successe declareth that Paules preaching was not in vaine For certaine of the Iewes beleeued yet but a fewe bicause nowe beganne the blindnesse of that nation Yet God keepeth and fulfylleth hys truth while he saueth certaine remnauntes out of the innumerable multitude And that they were vnfayned beleeuers appeareth by this that they openly ioyne themselues vnto Paule and Silas both for learning sake and also to protest openly their beliefe Yet a greater company of the Greekes beleeued whome he calleth religious bicause before this they had tasted a little of true religion which it is lyke they learned by being conuersaunt with the Iewes For although the incredulitie of that nation was past hope yet God would vse them being dispersed abroade in the worlde to bring the Gentyles from ydolatry vnto the worshipping of the true God and euerywhere to sowe certaine principles and grounds of pure religion touching the honouring and inuocating of one god With this company of the faithfull are numbred certaine noble and chiefe women that a manne maye see howe God hath a regarde of his elect in all states and degrees of persons This place teacheth vs that the Gospell is neuer preached in vaine as hath bene already oftentymes declared Here are also touched the dueties of them that truely beleeue ardent desyre of true doctrine and religion thankefulnesse towarde the teachers of saluation and playne and open profession of the true fayth For God will haue none of them to worship him that can dissemble and play on both handes God graunt that we also being illuminated with the light of true fayth may declare our fayth both in worde and deede and by the same maye come vnto the inheritaunce of the kingdome of heauen with the onely begotten sonne of God Iesus Christ to whome be prayse honour power and glorye for euer Amen The Cxiiij Homelie BVT the Iewes which beleeued not had indignation and tooke vnto them euill men which were vagabondes and gathered a company and set all the Citie on an roare and made assault vpon the house of Iason and sought to bring them out to the people And when they founde them not they drewe Iason and certayne brethren vnto the heades of
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
and voyde of excuse before God forasmuch as they which before had the charge of them are cleare from the bloud of them This ought to be obserued in the Churches of this age reformed by the word of god The reformatioÌ„ hereof was both laborious very dangerous What excuse then shall the light backsliders haue seeing that the very dust of the Ministers shall suffise to conuince theÌ„ as we haue otherwheres declared The like is nedeful to be obserued in the coÌ„mon weale In Heluetia we enioy a libertie redemed with the bloud of our Auncestrie Good lawes are made out of the doctrine of the Gospell a discipline of maners instituted with much labour paynes Then wo vnto vs wretches worthy of all punishmeÌ„t if either through cowardly fear or light demeanor or wickednesse we suffer these things to be takeÌ„ froÌ„ vs in which our publike weale coÌ„sisteth So the faythful industrie care of the parents maketh the children inexcusable if they bee not aunswerable vnto the same Finally it is all mens duetie well to remember this least whyle they flatter them selues they put the faulte in another whereof they are guyltie It is further worthy to bee obserued that Paule hath shewed them all the councell of God namely touching our redemption and saluation Wee knowe otherwyse that there are many thinges in the prouidence of God which it is not lawefull for vs to searche out neither can they be declared by tong suche as Paule testifieth he heard in the thirde heauen But he omitted none of the things whiche concerne our saluation bycause he hath declared the causes and reason thereof and also moste truely reported the dueties of them which are saued Whervpon agayne wee gather that the Apostles doctrine conteyned in the Scriptures is perfect and absolute in all poyntes Therfore the vanitie of them is very rashe which thruste the traditions of men into the Church whereof the greatest part playnly repugne agaynst the doctrine of the Apostles which teache vs that Chryste alone is our Sauiour For it can not be that the things so playnely repugnaunt amongest them selues can haue one selfe spirite of God to bee the author of them Laste of all thou shalte note that thoughe Paule shewed all the counsell of God vnto the Ephesians yet afterwarde he wrote an Epistle to them wherein he expounded the same vnto them agayne By this example wee are taughte what a care and consideration Ministers of the Churche muste haue of all mens saluation and howe lyttle Apostolyke they are which so easily neglecte the Churches In the meane season let vs learne to embrace with true fayth and obedience the councell of God reuealed to vs by the Apostles in Iesus Chryste that wee followyng the same may attayne vnto true saluation throughe Iesus Chryste our onely Lorde and Sauiour to whome be prayse honour power and glory for euer Amen The Cxxxv. Homelie TAke hede therfore vnto yourselues and to all the flocke among whom the holy ghost hath made you ouerseers to rule the congregation of God which he hath purchased with his bloud For I am sure of this that after my departure shall greeuous wolues enter in among you not sparing the flocke Moreouer of your owne selues shal men arise speaking peruerse things to draw Disciples after them Therfore awake and remember that by the space of three yeres I ceased not to warne euery one of you night and day with teares And now brethren I coÌ„mend you to God and to the worde of his grace which is able to builde further and to giue you an inheritance among all them which are sanctified SEing nothing is more deare and precious to God than the church which he hath purchased with the bloud of Christ it becommeth all men that will be compted for Gods seruauntes and frendes to studie for the preseâ—uation therof but cheefely this care belongeth to the Ministers of the woorde bicause God hath made them peculiar ouerseers of his Churche and will heereafter require an accompt of their stewardship For the which cause Paule the Apostle being ready to forsake Asia called to the Ministers of the Church and in open assembly before them discoursed diligently of al things which appertained to the administration of the charge committed vnto them And first he setteth before them his owne example and speaketh of his going away from them with a moste graue protestation that they might know how al the charge of the church hereafter lay on them only and therfore that they ought the more earnestly and zelously to laboure therein Moreouer after these premisses he commeth nearer admonishing them more plainely of their duetie alleaging moste pithie reasons the rather to prouoke them First propounding the summe of the matter in fewe wordes he saythe Take hede vnto your selues and to all the flocke By this worde attending or taking hede he commeÌ„deth to them an earnest studie that they should not think they had then done their duetie when they had but superficially seene vnto it but that they should know there was great neede of care and circumspection And he propoundeth two things wherein they had neede to be circumspect First he saith Take hede to your selues This he commaundeth them bicause they should not think their selues excepted or excused but that their health and wel doing was in hazard as well as other mennes And as it is scarce credible that they shall haue any earnest care of others saluation which neglect their owne so they which beeing set in high degree ought to view the life manners and conuersation of others can not be out of daunger For either they shal swarue at one side and runne into ruine being puffed vp with vaine glory or else they shal be drawne from doing their duetie by being offended with mennes vniuste iudgements of them Therfore it is not without a cause that he admonisheth them to take heede of them selues And heere it behoueth pastoures to haue a special care of two things The one is doctrine wherein they can not erre without manifest detriment That their doctrine therefore may be true let it be taken from the mouthe of God which speaketh vnto vs in the scriptures and distributing the same in prudeÌ„t maner let them vse it duely in time and place that al things may serue to edification Bicause this is a matter of no small importance the continuall studie and reading of holy scripture is needeful as the same Paule teacheth vs in an other place The other is conuersation of life which in Ministers behooueth to be well ordered and blamelesse least they destroy with their euill example that they builde vp by their doctrine and that by their meanes bothe doctrine and religion growe not in contempt as we read it came to passe sometimes vnder the children of Hely and the wicked Priests that returned from Babylon 1. Sam. 2. Malach. 1. and .2 And for the auoyding of these and such like things it is
wold haue that he prophecied proued set forth by the exaÌ„ples of his apostles that we shold be the lesse offended if at any time the like hapned to vs also For as the Apostles suffred al kindes of persecution aduersities so they teach by their example what it becoÌ„meth vs to doo when we be tried by persecutions teÌ„ptations And this is the cheef vse end of al this present matter of the whole history folowing But in this place there is no more rehearsed but the first act against Paul all the circuÌ„stances wherof we shal now examine He beginneth with the discription of the persons that appeared before Felix the Lieutenaunt And of one side stoode Ananias the high Priest the Elders and Tertullus a famous Orator greatly exercised in pleading by reason of his long practise And on the other syde Paule alone and in bondes and for many causes before suspected In this place appeareth againe as we haue often times already declared who are commonly the cheefe enimies of the truthe and of the ministers thereof and with what weapons they fight verily euen they which will seeme to be the greatest mainteyners both of religion and the common weale and amongst them such as make marchaundize of religion For the historie of the Gospel teacheth vs euerye where that Paules aduersaries in this place were euen such And these kind of men for the most part vse to excell in experience in wisedome in vtteraunce and in power aucthoritie for the which cause they haue many that fauour them folowe them Contrariwise the ministers of truth as they be fewe in number so commonly they are of small fame and estimation contempned and despised of all men as who seeme of bitternesse of minde or of ignorance rather than of godlines and loue of mens saluation to withstande the worlde But that it hath alway bene the godlies happe in this world being but few despised persons to cope with numbers in power and aucthoritie is to be seene by the examples of all ages Thus Moses and Aaron were matched with the Magitians of Egipt who were fauoured and defended with the kings aucthoritie and had all the Nobilitie of Egipt on their side So Elias alone encountreth with foure hundreth and fiftie Priestes of Baal and with almost as many Chaplins of the woodes and groues before Achab a most wicked Iudge And we read that Micheas not long after that was faine to set himselfe against foure hundreth false Prophetes Here might also be alleaged the histories of other Prophetes and Apostles of Christ himselfe whiche for breuities sake we omit bicause they that reade the scriptures hitte on them euery where We haue rather to consider the ende of these thinges wherof we shall receyue great profit vtilitie For first they serue for the instruction of euery maÌ„ that we should not iudge of faith or religioÌ„ according to the multitude or aucthoritie of theÌ„ that folow it as we see now adaies men coÌ„monly do But if we graunt theÌ„ this then shal not only Paule take the foile who being but one was accused by the priests Elders but also al the prophets with Christ his Apostles shal be in dauÌ„ger Yea we shal prefer the Turks before the ChristiaÌ„s which far passe vs both in territories dominions in multitude of natioÌ„s in victories other prosperities successe Wherfore we must rather herkeÌ„ vnto Christ which calleth his faithful a litle flock saith the few enter into the narow gate but heapes rashe into destruction through the broader waye Againe the coâ—syderation of these thinges doth not litle comfort vs that we be not afrayde although wee alone be sometime constrayned to stande agaynste manye both of great power glorye and aucthoritie For he that in thys place strengthened Paule will stande by vs also being in lyke daunger For we haue large promyses wherein he promyseth vs the prompting of hys spirite a mouth and wisedome against whiche no aduersaries shall be able to resist See Luke 21. Mat. 10. Mark. 13. But let vs heare Tertullus the Oratour whose Oration consisteth cheefl ye of three pointes The first is the beginning wherein he doth not as arteficiously as craftilye and impudently purchase him selfe beneuolence and good will partlye flattering Felix to his face and partelye the Iewes For they saye they may thanke him for the peace and quietnesse which they liued in and for that through his care and prouidence so many miseries were euery day redressed Againe they confesse they acknowledge this his goodnesse and benefites with thankes giuyng Yet do they lye egregiously in both For we haue hearde before how Felix gouerned the Cuntrey as naughtely as could be how he did infinite things cruelly and vniustlie and in all places where he came committed Whoredome and Murther and prophane wryters abundantly declare the same Againe it is euident to all men that haue but meane knowledge in histories that the Iewes also about these tymes made often and many rebellions agaynst the Romanes And yet the most vaine man is not ashamed to lye and by praising the tyranne dishonestly betraye his whole Nation whose commendation he should most earnestlie haue regarded But therefore do they falsely commende their quiet estate of gouernement to bring Paule the more in hatred with Felix as though hee were a disturber of publique peace and tranquillitie And in them it easelie appeareth what the bitternesse of hatred is once conceyued against the truthe For where the worlde hateth nothing so muche as the truethe bycause the light thereof reproueth theyr euill woorkes therefore it can suffer and beare most cruell enimies rather than the truth they thinke tyrannes tollerable ynough so they will put to their helpe in oppressing the truth So they preferred Tiberius Caesar a cruell and voluptuous tyraunt before Christe our Sauiour when they sayde they had none other king but Caesar. Yea they were not ashamed to preferre Barrabas a Murtherer and Captaine of a secte of Rebels before christ And this vntowarde and peruerse inudgement is no newe thing in the worlde For we reade that the Israelites in the wildernesse in time past offended and withstode Moses likewise maruellousâ—ie commending the seruitude of Egipt by reason of the Melons Amonds garelike fleshe such like things that land did abound in and disdained that state of life in the which euery houre God declared new tokens of his beneuolence good will like most miserable vnhappy men And would God we had not the like examples in our daies where meÌ„ woÌ„derfully extol the great peace we liued in in yÌ„e time of popery say yÌ„t the preching of the gospel hath marred altogither but in the mean seson they can craftily disseÌ„ble the bloudy wars that the Popes haue ben cheefe procurers of this many hundred yeares and will make no mention of suche greeuaunces as haue miserablye weakened both the goodes and consciences of
maister Let vs rather reioyce to suffer all kinde of afflictions for the truth sake for this is the high way vnto heauen where the inheritance of eternall life remaines for vs with our head Iesus Christ to whom be blessing honor power glory for euer Amen The .xxvj. Chapiter vpon the Actes of the Apostles The Clx. Homelie AGrippa said vnto Paule thou art permitted to speake for thy selfe Then Paule stretched forth the hand and answered for him selfe I thinke my selfe happy king Agrippa bicause I shall answere this day before thee of all the things whereof I am accused of the Iewes namely bicause thou art expert in all customes and questions which are among the Iewes Wherefore I beseeche thee to heare me paciently My liuing that I liued of a childe which was at the first among mine owne nation at Ierusalem knowe all the Iewes which knew me from the beginning if they would testifie for after the most straightest secte of our religion I liued a Pharisey OUr Lord and Sauioure Iesus Christe talking wyth Ananias touchyng Paule and his ministerie saithe among other things This is a chosen vessell vnto me to carrie my name before nations and kings and the children of Israell Which words as they greatly commend the ministerie of Paule so oughte they to stirre vs vppe diligently to consider all those things that he either did or suffered in his ministerie bicause it is euident that nothing therein chaunced vnto him without the singular prouidence of god This is cheefely to be considered in this present action where before king Agrippa the Nobles of the Courte and cheefe rulers of the Countrey he defendeth his faithe and doctrine with such dexteritie and constancie that he moued his auditors greatly and by his example taught vs of what force and efficacie both the worde of God and faith is Which thing shall the more euidently appeare if we consider eche thing in order First Agrippa is sette forth which speaketh vnto Paule and giueth him leaue to answere for him selfe This was without doubt done throughe the aduise of God which by this meane would haue the gospell preached vnto those men For where as Paule saith otherwheres God will haue all men to be saued he will also haue the worde of saluation to be reuealed and preached vnto all men And this his ordinaunce is so firme and stable that it can neuer be stopped with any enterprise of the tyrās of this world Whereof wee haue bothe testimonies and Examples euery where in the scriptures by the which we may confirm our wauering faith in al aduersities But bicause we haue spoken heereof oftentimes let vs now obserue the example of equitie and iustice that the holy Ghost setteth forthe in Agrippa though otherwise an arrogante and naughtie man For he heard how all the Iewes required to haue Paule put to death and he saw nothing in him wherby to get any commoditie or honoure yet is he nothing moued with the iudgement of the whole nation nor thinketh it not meete to haue more consideration of himselfe than of publike iustice but appoynteth to heare Paule himselfe and first offereth him occasion and leaue to speake Let all men that beare office folowe this example and the more they see to conspire against any man the more diligently let them weighe and examine the matter least by their bearing and slouthfulnesse they set forward other mennes maliciousnesse This is a thing nowe a dayes too common the more is the pitie that Kings and Princes eares are not open to the faithfull of Christ bicause they thinke it meeter to hearken vnto Bishops and to their adherentes and so being corrupt with preiudice they thinke they can not be altogither faultlesse whome the spiritualtie so zelously and earnestly withstande But returne we vnto Paule who althoughe hee be compelled vppon the sodaine to pleate his cause in bandes before so honorable an audience yet he putteth out his hand for silence and so beginneth his sermon which as it containeth in it all things belonging to the mater so it sheweth no maner token of any dismaide or troubled minde Where we may see bothe the truthe and also the effect of Christes promisses For Paule had bothe the promisses general and also a peculiar wherof we made mētion in the beginning namely that he should preache the name of Christ before Kings and Princes Wherfore hauing an eie therunto he setteth all dangers at naught bicause he knewe that Christes power was greater than that it could be ouercome or hindred by any attemptes of the world How be it it behoueth vs also to take comfort of this example bicause Christ hath promised his spirite vnto all the godly to gouerne their hearts and mouthes when they shall be compelled to giue an accompt of their faith Furthermore touching Paules oration it consisteth wholely of a narration full of arguments trimly framed for defence of himselfe for he declareth what trade of life he led of a child and how he neuer gaue any suspition of lightnesse or impietie Againe howe after he was called to the faith of Christ and to be an Apostle he neither taughte nor did any thing contrary to the scriptures Wherby he proueth that the Iewes hated him so deadly without his desert Before his narration hee vseth a shorte and pretie kinde of beginning wherby he goeth about to get the kings fauor and good will saying he is happie in that he must plea◠his cause before him who was not ignorant in the Ceremonies and Questions of the Iewes For Paule knewe that it was in vaine to dispute of graue and waightie matters before them that were altogither ignorant and vnskilfull Wherfore as it is mete to haue iudges ledde with desire of iustice so wisedome ioyned with vnderstanding is moste necessary for them And it is meete that they shoulde not only be skilful in politike matters but also learned in matters pertaining to faith and religion the care and study wherof the scripture euery wher commendeth vnto magistrates For where they be ordained of God who hath giuen them such power and aucthoritie they are taught by the very law of nature to be carefull againe for the maintenance of Gods honoure and glory Wherfore God appointed the booke of his law for kings cōtinually to read in and the same booke stirreth vp all Magistrates therevnto with the Examples of moste godly Kings whome Agrippa heere wisely folowed and vnderstode religion throughly But now a dayes we are growne to suche doltishnesse that kings thinke they are most worthy to be praised for their religion when they vnderstand least thereof and say it belongeth nothing vnto them This we may thanke the tiranny of the Bishops of which perceyued that their greatest power consisted in the ignorance of Princes Moreouer he beginneth his narration whose argument we haue nowe declared of his childehoode or life before ledde calling the Iewes to witnesse howe godlily and holily he had
the perill of an other God eâ—â—dently put forthe his hand in that he broughte so many togither safe and sound vnto the shore Heereby wee may gather that it is as easie a thing for God to saue a number as a fewe For as he hath all things in tale and his prouidence stretcheth it selfe euen vnto heares and little sparrowes so is his power infinite and vnmeasurable and can be ouercome neither with multitude of those that haue neede of his helpe neither with greatnesse of daunger Thus brought he all the Israelites togither safe through the red Sea which was as easie for him to do as to deliuer Moses onely beeing caste out into the Riuer of Nilus In like sorte he fedde all the people of Israell fortie yeres in the wildernesse miraculously as easily as he afterwarde fedde Elias by the ministerie of Rauens Herevnto king Asa had a respect when beeing ready to ioyne battayle with an innumerable multitude of Ethiopians he made his prayer vnto God in this wise Lorde it is no hard thing with thee to helpe either many or them that haue no power It is very profitable for vs to acknowledge God to be suche an one For so doing we shall be feared neither with our owne wante of power and myserie nor with any multitude of daungers be brought into desperation Moreouer when all they in the Shippe had taken meate as Paule exhorted them they lightned the Shippe of all thinges in it insomuch that they caste the corne also ouer the borde For we heard before how they had caste out the Marchaundise and Tackle of the shippe And to this passe did necessitie driue these delicate persons whiche contrary to the will of God woulde needes seeke a more commodious hauen and would not bee contented with their present state and condition In the meane season this is a singular argument of their faith which would throw ouer borde their corne also For except they had certaynely beleeued that God would haue saued them they woulde neuer haue bene perswaded to haue caste away that succour of their lyfe that onely remayned But this example is set out for vs to follow that wee also when God so appoynteth it shoulde likewise willingly forsake those thinges without the which it seemeth our lyfe can not be mayntayned This wee see Abraham hym selfe did the Apostles and many others whose fayth the holy Ghoste commendeth in the Scriptures Now followeth the description of the wracke very breefe yet suche as teacheth vs that many thinges fell out therein which had bene able to quayle the fayth both of Paule and others if they would haue harkened rather to the wisedome of the flesh than to the promises of god For first although they see lande appeare a farre of yet they knewe not whether it were shore or not They are ignoraunt also whether they should come among their friends or enimies bycause many times it chanceth that they that escape shipwracke light in vnharberous Countreys where they suffer more harme of the barbarous people than of the sea which otherwise is a moste cruell element Wherfore the hope of succoure that shewed it selfe so farre of had ioyned with it no little feare Agayne when they had with all their might laboured to get to the shore they runne their shippe into a place that had the sea on both the sides where the foreship stucke in the sande and the sterne with violence of waues splete in sunder And heere the truth of Gods Oracle declareth it selfe by the which it was fortolde that the shippe should perishe which yet seemed nowe lyke to come safe and sounde to shore Howbeit this ship may be called a figure of those men which contrary to the worde of God seeme happie in their wyckednesse as though they should neuer be punished therefore For commonly suche men when they seeme to haue escaped all daunger haue a sodayne destruction as diuerse examples of suche men do testifie See what is written of these men Psalme 37. and .73 Thirdly the Souldiours deuise to kill the prisoners least any of them when he was gotte to shore shoulde take hym to hys heeles And out of doubte they were moued to take thys bloudy counsayle for feare of the Lawes An example whereof wee hadde before in the Souldiours of Herode whose handes Peter escaped by the guyding of an Aungell Actes 11. Howebeit this is greate wickednesse that they woulde not excepte Paule or spare hys lyfe throughe whose counsayle and prayers their lyfe was preserued But this is the propretie of the worlde and of all those that serue the worlde that they quickely forgette benefytes and good turnes and recompence them moste tymes with haynous iniuries Therefore they are very fooles which seeke to please the worlde and haue not rather a regarde vnto God who is the onely and moste faythfull rewarder of all men Moreouer as concerning the Souldiours deuise the daunger that Paule and the others were nowe in was more greeuous than the Shipwracke it selfe in so muche that all the prisoners were nowe in a moste wofull case and the promise of God seemed vayne who had promised to saue them all But the Lorde remedieth thys inconuenience in tyme also For the Captayne beeing desirous to saue Paule withstoode the Souldiours deuise so that it tooke not effecte He commaundeth also that as many as could swimme should fyrste take the Sea and the residue followe them vppon broken bordes and fragmentes of the Shyppe â–ª Heereby wisely prouiding that they shoulde not lette one an other in the businesse and sturre And so it came to passe that they all escaped alyue and safe vnto the shore as God had promysed should come to passe Heere the veritie of Gods promises is very notable which we see can be hyndered by no aduersitie Surely hitherto all thinges might seeme to haue conspired the death of Paule For the Sea rageth with greate and mayne surges and waues The winde armed the ayre also to their destruction The earth holdeth faste the shippe driuen and caried vpon hir The lightes and starres of heauen withholde their shine from the miserable creatures The false and vntrusty Maryners meane to runne away and the cruel souldiours deuise in their minds a bloudy slaughter But the truth of god whose pleasure it was that they should be saued ouercame all these things Therfore these things ought to comfort vs also amyddest the daungers of this worlde For experience teacheth vs that the worlde fareth lyke a moste troublesome Sea. But wee haue the promises of God who hath assured vs by his sonne to bee alwayes present and assistaunt vnto his people Therefore if God be with vs who can bee agaynst vs For surely wee beeing in safetie vnder hys protection shall happily escape through all troubles and daungers and come to the hauen of eternall blisse where the euerlasting inheritaunce of the kingdome of heauen is appoynted and prepared for vs by Iesus Chryste to whome