they were buried And these ceremonies might be suffred for a whyle in the primitiue Church vntill they were become so perfite to renounce them altogither In the meane season we are taught that Christian people shoulde deale decently with their corses For although there ought to be no mourning after the maner of the Heathen amonge them which knowe there shall be a resurrection 1. Thes. 4. nor no neede of Iewishe ceremonies bicause all things belonging to our saluation are abundantly fulfilled in Christ yet a diligent consideration must be had both of honestie and godlynesse which both the law of charitie and Christian religion commaundeth vs to obserue by reason that our bodies be the Temples of the holy ghost Why therfore shoulde those bodies vngently be reiected which the spirite of Christ not long before did vouchsafe to dwell in Surely the Prophete doth chiefely vpbrayde the Moabites for that they forgetting all humanitie burned the bones of the king of the Edomites Therefore their offence is grieuous in these dayes which lyke brute beastes vse crueltie agaynst the deade and vnmanerly throwe and cast their carcasses rounde about But they yet vse one other courtesie For they send messengers for Peter whome they hearde was at Lydda and was so famous a man by reason of his myracles which was no small deede of faith and charity For they hope that the Minister of Christ was able to restore hir to lyfe agayne and that they greatly desired bicause they knewe the Church of Christ had neede as yet of such a member This is also the propertie of fayth that despaireth not no not in death bicause it knoweth that Christ hath ouercome death and who once embrace fayth with sincere affection of loue them she casteth not of no not after death Here also appeareth a singular rewarde of christian godlynesse liberalitie For where Dorcas while she lyued was much giuen herevnto there wanted not that faythfully cared for hir when shee was deade Thus God vseth to preserue the memorie of those that be his And oftentimes it commeth to passe that they which seemed to be hated of all men bicause of their godlynesse after they are deade they finde many defenders of their good name whereof we haue example in our heade Iesus christ For after he was put vnto the shamefull death of the crosse Ioseph and Nichodemus which before that were but secrete Disciples buried him honorably Let no man therfore shunne to suffer shamefull death for Christes sake since that God so faythfully preserueth the remembrance of those that be his Ouer and beside all this they declare in the presence of Peter the griefe they had conceyued by hir death through weeping and they shewe vnto the Apostle the garmentes which she caused to be made for the poore whyle she liued Where beside the dutie of charitie wherof we haue spoken may be seene what be the true reliques of the Saintes and faythfull of Christ which the godly ought both openly to shewe and to worship and kisse that is to saye the workes of their charitie and steppes of their life Of these it is sayd that they follow the deade and remayne when they be rotten These things Christ commended in Marie and bicause of that last annoynting of him that she bestowed vpon him he promised the remembraunce thereof shoulde alwayes remayne in his Church The Ecclesiasticall hystories shewe vs euerywhere such Reliques as these These it becommeth vs of dutie to prayse and by diligent imitation of them to worship But to worship their bones after a superstitious sort we are commaunded by no testimonie or example of Scripture Moreouer as it is a great prayse of the godly to leaue behinde them for posteritie examples and presidentes of charitie so is it a dishonest and shamefull thing to leaue after them when they are gone the tokens of couetousnesse lecherie vnrighteousnesse and intemperancie Such as are hourdes and heapes of treasure and whatsoeuer instruments else of wickednesse are thereby gotten which the Apostle sayth shall be hereafter the testimonie of iust condemnation O wretched state shall theirs be the memorie wherof widdowes and fatherlesse children by reason of their goodes taken from them shall testifye with weeping teares But more wretched shall they be who as though they had committed small offence in their lyfe time hange ouer their Sepulchres swordes and shieldes and stande in complete harnesse that the remembrance of their lyfe ledde in robberie and murthering maye remayne the longer O harde heart which the remembraunce of bitter death is not able to mollifie But let vs see at length what Peter did being sent for of them It is sayd that he straightwaies went with them that were sent vnto him Which is a great argument of readinesse and zeale in promoting the kingdome of christ Wherby we may easily gather with what spirite they are ledde that shew themselues daungerous in going about the things which serue to the setting forth of Christes glory and the saluation of others Further when he came to Ioppa and was brought into the chamber where the corps was layde not much regarding the weeping of the Wyddowes bicause by instinct of the holy ghost working in him he mynded another matter he put them all out of the Chamber falleth on his knees and turneth him vnto feruent prayer The holy Apostle truly followeth olde presidentes and examples forasmuch as it appeareth that Elizaeus the Prophete and Iesus Christ vsed the lyke trade in raysing vp of the deade For as prayers require a certaine going aside and solitarinesse so it seemeth to be a poynt of modestie that he woulde not shewe a thing of such importaunce among so many to seeke prayse thereby but woulde doe it by himselfe alone And whyle he maketh such earnest prayer he euidently declareth that all the successe and prayse of the myracle ought to be referred to Christ as vnto God whereof hath bene already manye times entreated When he had done his prayers he speaketh vnto the deade and biddeth hir aryse Which might seeme a ridiculous thing if Christ had not done the lyke when hee raysed vp Iairus daughter and Lazarus Such sayinges as these are the Preambles of that terrible and lowde voyce whereby at the later daye all the deade shall be raysed vp as Christ himselfe teacheth Iohn 5. Yea this is an infallible argument of the resurrection that shall be that at the voyce of a manne pronounced by the spirite and name of Christ we reade howe the deade are raysed agayne For the effect of the matter declareth that Peters speaking was not in vayne For forthwith Dorcas opened hir eyes and looked on Peter then she sitteth vppe last of all Peter reareth hir vp by the hande and sheweth hir alyue to all them that were called in By the which myracle is prooued that the doctrine that Peter taught was a lyuely doctrine and that Iesus Christ the author therof was
the Iewes whose impudencie sedicious minds he wel knew by many yeres experience Here of learne we a generall doctrine that Magistrates must be diligent in vnderstanding of matters bicause they can not be excused by ignoraunce if it be either grosse or wilfull ignoraunce For why should he who is Gods Uicar Deputie and hath his iudgements committed vnto him be ignorant in any thing Therfore let them remember it is Gods iudgement and marke wel the properties conditions and doings of their people and diligently examine the circumstances of al causes For so it shal come to passe that either they shal not offende through ignorance or else if perhaps they coÌ„mit any errour by being deceiued by others not of slothfulnesse their errour may be excused But would to God they would often thinke of these things which bragging of their glorious titles authoritie giue them selues wholly to filthy idlenes banketting dauncing hunting so that they know better the caues lodging of wild beasts and all instruments of filthy desire than the maners properties and coÌ„ditions of their subiects Furthermore this ought we to obserue before we leaue off this place how God would suffer Felix â–ª a most filthy tyraunt â–ª to bâ—are rule so many yeres ouer his people For this might seme to some men a strange matter But the incurable ingratitude of that people did well deserue the same For where God had set ouer them singular Captayns shepherds they so disdayned them that they would not once voutsafe to heare Christ the eternall sonne of god Therfore they nowe suffer that which God oftentimes had threatned them that he woulde take from them his helpe and giue them suche rulers as should more care for their owne luste and for couetousnesse than for the common weale of the people These things may teache vs what al they haue to looke for which despise either the gift of libertie or godly Magistrates or faythfull Ministers of the worde vnthankfully and wickedly after the maner of the Iewes But let vs proceede on in Paules aunswere and see howe he putteth away the crymes layde vnto his charge Amongst these the firste is that they sayde he was an author of Sedition wherevnto they also ioyne the polluting of the Temple for that they made moste adoo aboute thys matter In refuting of these thinges he is very diligent For first gathering an argument of the tyme he proueth it to be impossible that he shoulde rayse any sedition bycause it was not paste twelue dayes agoe that hee came to Ierusalem From which tyme take the dayes that he lay in pryson and there shall bee but one or two remayning But who coulde bee able within two or three dayes after hys commyng to make an vniuersall sedition in so populous a Citie Agayne I came not sayth he to make any tumult or businesse but to worship and as it shall hereafter follow to succour and releeue the faythful with the almes which was gathered among the Gentiles Therfore it is false that they say touching the polluting of the Temple For I neyther taughte in the Temple nor in the Synagoges nor called any assembly of people togyther Finally they shall neuer be able to proue the thinges they haue layde to my charge Which saying he vttereth with great grauitie for so he accuseth them not onely of lying but also of false witnesse bearing And it is not disagreeing vnto Christian pacience to put away accusations made agaynst vs though it bee with the ignominie of our aduersaries when wee see the truthe more in daunger than our owne estimation But it is much for our learning that Paule so diligently purgeth him of the crime of sedition For heereby Ministers learne that they muste diligently beware that they disquiet no common weales by mouing any sedition bycause there is nothing more daungerous than the same and God is delighted with vnitie and concorde cheefly aboue all things But if the wicked without any faulte of the godly rayse sedition for preaching of the worde or else it rise of vnknowen causes and authors then that saying of Ambrose muste haue place How it is in our power not to rayse vp or moue the people but in Gods power to mitigate and appease them beeing raysed After thys Paule commeth to the obiection of Heresie I confesse sayth he that I worshippe God after that maner and way that they call Heresie But that I should therefore be an Heretyke or a Schismatyke I vtterly deny For I worship the God of my fathers and I beleeue the Scriptures c. Here are diuerse things for vs to obserue First he plainly confesseth the faith wherof he was accused that before an heathen Iudge Therfore it is not meete to separate confession from fayth nor it is not inough for thee to beleeue in thyne heart that is to conceyue in thy minde a certayne opinion but thou must confesse thy fayth in Chryste before men also For Chryste can not away with such worshippers as are ashamed of him as hath many times ben declared Then he comprehendeth his fayth in foure articles in which all other articles are conteyned Fyrst he saith he worshippeth the God of his fathers meaning him which dealt with the fathers and whome they worshipped This is a speciall article of the fayth that wee should be contented with one God and make vnto vs no newe or straunge Gods. He is the true God who in old time traueled with the fathers and promised his sonne in him gaue saluation vnto men Wherby it appereth that neither the Turkes nor Iewes now a dayes are the true worshippers of God bicause they imagine that God is their God without his sonne Secondly he declareth the fourme maner of his worshipping where he saith he beleueth al the things that are written in the Law the Prophets And Christ is the ende of all their writings of whome it is manyfeste that Moyses and the Prophetes bare witnesse Therefore Paule woorshipped God throughe fayth in Chryste where all the Articles of oure faythe concernyng Chryste are comprehended And there is none other kinde of seruice or worship acceptable vnto God forasmuche as God is made at one with vs by him onely And whosoeuer honoreth not the sonne honoreth not the father Also Paules example teacheth vs that God must bee worshipped according to the Scriptures and not after the inuentions and traditions of man bicause we are euery where taught that thereby he is worshipped in vayne See Esai 29. Matth. 15. Thirdly he confesseth the resurrection of the deade which he therefore expresseth by name bycause heerein consisteth all the meane of our saluation as he hath taught in the fiftenth Chapter of his firste to the Corinthians He acknowledgeth a generall resurrection not like a number of madbraynes which draw resurrection to the godly onely For as the godly must receiue a rewarde of their godlynesse in the laste day so must the wicked
that Iesus Christ which otherwheres receyueth no testimonye of man woulde prooue his promise by an argument taken from the authoritie of Iohn and his baptisme For this is the guise and maner of God to accommodate himselfe to our capacitie for that he would haue it appeare that Iohn spake by the holy ghost This therfore seemeth to me to be the meaning of Christes words If you remember with your selues both the things which I haue sundry times promised you and which you haue heard of Iohn my forerunner you can no longer doubt of the sending of the holye ghost For when he baptised those that came to him in Iordane he gathered the people not to himselfe but to me whom he truely confessed to be more excellent than himselfe and shewed them what I would giue them that beleued in me euen the holy ghost which is the spirite of adoption and earnest of saluation kindled in the beleeuing people a great desire of my kingdome The water of baptisme was a figure of this benefite which afterward I should bestow vpō them Which seeing ye haue receyued of Iohn not without the inspiration of God doubt not of the things which he hath promised you For as Iohn hath discharged his dutie towardes you and hath receyued you being sprinkled with water into the felowship of my body which is the Church euen so wil I not fayle truly to accomplishe that that belongeth to my charge that is to poure out my spirite most abundantly vpon you the signe whereof you haue already receyued This sense I say seemeth of all other most agreeable to Christes purpose Neyther ment Christ here to make a difference betweene his and Iohns outwarde baptisme For it is plaine that Iohns baptisme and Christs was all one forasmuch as Christ would be baptised of him He rather maketh a difference betweene the signe and the thing signified by the signe and betweene his and Iohns office He calleth the sending of the holy ghost by the name of baptisme by an allusion and bicause of the proportion that is perceyued to be betweene the outwarde signes and the things signified But we haue in these wordes two things most worthy to be considered First that we ought to make a difference betweene the Ministers and Christ whose Ministers they are least we attribute to them that that belongeth only to christ Iohn baptiseth with water but Christ giueth the holy ghost So the Minister is occupied about outward things while he preacheth the word admonisheth exhorteth rebuketh comforteth prayeth for the congregation ministreth the sacraments But they themselues be subiect to Christ which according to his good will quickneth the seede of the word in them by his holy spirit worketh holy motions cheereth them with comfort and to conclude reformeth and frameth them after the image of God neyther mattereth it that all these thinges sometimes be attributed to the Ministers and that Paule sayth he had begotten the Corinthians in Christ and that he traueyleth againe with the Galathians For where God hauing no neede of vs doth vouchsafe to vse men as his coadiutors bicause he would haue the Ministery by him ordeyned in the more authoritie therefore vseth he to adorne it with such titles For the which cause the same Paule sayth vnto the Corinthians whom he perceyued too much addicted to the Ministers What is Paule what is Apollo but Ministers by whom you haue beleeued and as the Lorde hath giuen to euery man I haue planted Apollo hath watred but it is God that giueth the increase So neyther is he that planteth any thing neyther he that watereth but God which giueth the increase If these thinges be obserued both we shall worthily esteeme of the Ministerie and giue all the glory of our saluation to Christ for the which his spirite euery where in the Scriptures so earnestly laboureth Secondarily it is very worthye the consideration that Christ taketh an argument from baptisme to prooue to his Apostles the truth of his promise Wee are taught hereby that the Sacramentes doe so seale the promises and benefites of God that wee neede no whit to doubt of the same For God mocketh vs not with vaine shewes and promises but whatsoeuer he promiseth in worde and sealeth with sacraments the same hee vseth to perfourme in deede He promiseth vs by the preaching of the gospell forgiuenesse of sinnes in the name of Iesu Christ and the spirite of adoption whereby we are made the children of god He addeth as a seale to his promise baptisme where we being visibly washed are receyued into the outwarde societie of the Church or children of god Therfore whosoeuer beleeueth the promise of the Gospell hee is so certayne of the forgiuenesse of his sinnes of his adoption and the possession of the heauenly inheritance as he is certayne hee is washed with baptisme By a lyke reason are we taught in the Gospell that the flesh and bloude of Christ were gyuen and offred on the aultar of the crosse for the lyfe of the worlde that the sinnes of the worlde should be purged with the sacrifice of the immaculate lambe Christ hath ioyned to this promise his supper the remembraunce of hys death in steade of a seale therof Therefore whosoeuer beleeueth the Gospell is as certaine that Christes body and bloude was offred for his sinnes and is as surely fedde with the merite of Christes bodye and bloude vnto lyfe euerlasting as hee is sure that he receyueth part of the breade and wine at the Lordes table according to Christes institution And after this sort the sacraments are sayd to seale the righteousnesse of fayth and to confirme and feede our fayth not that the outwarde elements conceyue anye secrete vertue or power by the wordes of consecration for that efficacy and power must be attributed to all that holy businesse by reason of Christes institution which institution if thou take away alter or breake thou prophanest and ouerthrowest the sacrament vtterly Therfore our myndes must be lift vp that the thing we testifye by outwarde action wee may perfourme by fayth which only apprehendeth Christ and the benefites which he hath bestowed on vs and gathereth vs into the number of those which shall raigne with him in heauen to whom be blessing honour glory and power for euer Amen The fourth Homelie WHEN they therefore were come togither they asked of him saying Lorde wilt thou at this time restore againe the kingdome to Israell And hee sayde vnto them It is not for you to know the times or the seasons which the father hath put in his owne power But yee shall receyue power after that the holy ghost is come vpon you And you shall be witnesses vnto me not onely in Hierusalem but also in Iurie and in Samarie and euen vnto the worldes ende AFter Luke with great diligence hath declared how our sauiour Iesus Christ instructed his Apostles whō he would haue to be teachers of al the world with
things which we haue cited of himselfe the matter must be the better marked and then shall it appeare that they are most manifestly deceyued in their opinion For Dauid speaketh of one whose soule shoulde not abide with the soules of the deceassed and which in his bodye shoulde suffer no corrâ—ption But it is euident that Dauid is deade and his tombe at this day is to be seene amongst you wherin his body after the maner of all fleshe as he sayeth of himselfe is consumed into dust Therefore the wordes of the Psalme cannot be vnderstanded of him Howbeit though this be a firme and sure argument yet was it not sufficient vnlesse also he coulde prooue it ought to be vnderstanded of christ Wherefore he addeth Therefore seeyng Dauid was a Prophete and knewe that God had sworne with an othe to him that Christ as touching the fleshe should spring of the fruite of his loynes and sit vppon his seate he knowing this before c. By the which wordes he teacheth vs that no man ought to marueyle that Dauid prophecied these things of Christ which was promised to be the sauiour of the worlde He vseth two kindes of argument The first is taken of Dauids person and of his office For all men knowe that Dauid was a Prophete But this was the office of all Prophetes by the spirite of Christ to searche out his mysteries chiefely his death and resurrection as Peter in other places diligently teacheth And if a man searche the bookes of the Prophetes he shall there finde manifest and plaine prophecies of Christ and of his kingdome which thing Christ himselfe acknowledged saying after his resurrection It behooued that all the things shoulde be fulfilled which was written in the lawe of Moses and in the Prophets concerning me Therefore what marueyle is it that Dauid being a Prophete prophecied of Christ The other argument is touching the promises of god God had promised by an othe vnto Dauid that out of his loynes shoulde spring he that was promised to be the sauiour of the worlde which shoulde establishe the throne of his kingdome and possesse it for euer Therefore Dauid ought and might easily expounde the mysteries of that saâ—iour â—o promised And the things here rehearsed ought manifestlye to be vnderstanded of him bicause they can not be meant of Dauid nor of anye other The promises made long ago vnto Dauid appertaine to the explication of this place Amongst which the chiefe is that that Nathan the Prophete by the spirite of God declared in these wordes when Dauid consulted touching the building of the Temple When thy dayes bee fulfilled thou shalt sleepe with thy fathers and I will set vp thy seede after thee which shall proceede out of thy body and will stablish his kingdome Hee shall builde an house for my name and I will stablish the seate of his kingdome for euer c. Which place as may easily be perceyued can not be vnderstanded of Salomon bicause he was borne and set in his kingdome Dauid being yet alyue neyther was the seate of his kingdome continuall But this promise is fulfilled in Iesus Christ which many yeares after tooke fleshe of the stocke of Dauid and appointed the house of God that is to say the congregation of all Nations and peoples whose kingdome as the Aungell testifieth shall haue none ende Besides this promise to put all things out of doubt he added an othe whereof Peter in this place maketh mention and which is expressed in the scriptures For herevnto appertaineth that which we reade Psal. 89. I haue sworne once by my holy nesse that I will not fayle Dauid His seede shal endure for euer and his seate is lyke as the sunne before me He shall stand fast as the moone and as the faithfull witnesse in heauen c. And againe The Lorde hath made a faithfull othe vnto Dauid and he shall not shrinke from it Of the fruite of thy body shall I set vpon thy seate And meete and conuenient it is that we should adde herevnto that which is read of the Priesthoode of Christ confirmed with the othe of god For Dauid prophecying hereof sayth The Lorde hath sworne and will not repent him Thou art a Priest for euer after the order of Melchisedech Where therefore Dauid was instructed with such and so manye promises of God it is easie to perceyue that this ought to be vnderstanded of the true Messias which is the verye sonne of Dauid bicause they are more excellent and high mysteries than can fall out eyther vppon Dauid or any of his children But before we leaue this place two things are to be noted First we are taught that the auncient fathers were not altogither ignorant of Christes mysteries and specially those which concerne his death and resurrection In deede we must confesse that a more full knowledge hereof was reserued vnto the time appointed But to denye Antiquitie the whole knowledge of Christ were to rashe a part bicause we knowe Christ testifieth of Abraham that he reioyced to see his daye that he sawe it and was gladde And as we sayde erewhyle he sayth Moyses and the Prophetes prophecied of his mysteries This might be prooued by authoritie of elder promises and the bookes of the Prophetes abundantlye if neede so were But let it suffice vs to learne this namely that the bookes of the olde Testament appertaine to vs also which thing manye nowe a dayes ouer boldly vse to denie For it is euident that in them the knowledge of Christ is conteyned Therefore we must confesse that they appertaine to vs also vnlesse we will reiect the knowledge of Christ as nothing belonging vnto vs How much better doth Paule who sayth Whatsoeuer things are written before time are written for our learning that through pacience and comfort of the Scriptures we might haue hope Adde herevnto that which he sayth in the seconde Epistle to Timothie Cap. 3. The next thing worthy to be obserued in this place is howe God doth vouchsafe with an othe to confirme and establishe our redemption and saluation which only is included in Christ our lord Howbeit the credite and authoritie of Gods worde alone farre passeth any othe that can be made Howbeit that high God stoupeth downe to our capacitie bicause he would haue vs nothing doubt of our saluation And he bounde not himselfe on this wise to Dauid only but also to Abraham as Paule sayth For to him it is sayde I haue sworne by my selfe sayth the Lorde bicause thou hast done this thing and hast not spared thine onely sonne c. Afterwarde this othe was repeated againe where the Lorde sayd to Isaac I will perfourme the othe which I sware vnto Abraham thy father c. And herevnto appertaine those earnest and solemne contestations of God the father wherewith he beareth witnesse from heauen that Iesus Christ is his beloued sonne for whose sake he is reconciled vnto
encouraged to go about it where he promiseth most prosperous successe to those that walke in hys commaundements An example of this diligence is to be seene in Abraham who being commaunded to go out of his countrie thought good to obey the calling of the Lorde though he were altogither ignoraunt what should folowe thereof Which thing as it most prosperouslye succeeded with him so we reade that Saule was tangled in horrible calamities who had rather folowe the deuises of his owne reason than the commaundementes of god See Samuel 1.13 and 15. Chapter But let vs consider the Aethiopian who is so diligently described First he declareth his state and condicion in that he sayth he was an Eunuch by which name it appeareth the Courtyers of the Kinges and Queenes of the East were called and specially those that were of their Chamber although they were not all gelded Wherefore it maketh for the exposition of thys name that he calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a prince and one that had the charge of all the Queenes treasure whome we may call the Cofferer or Lorde Treasurer Whereby it plainely appeareth that he was none of the inferiour Courtyers but one of the chiefe of the court This place teacheth vs that Magistrates and officers ought not for their office sake which they susteyne to bee excluded from the Kingdome of Christ as the seditious Anabaptistes crie For Paule plainely testifyeth that such are the Ministers of god And there are examples of manye which whyle they were in office were illuminated with the knowledge of Christ and for all that were not commaunded to giue vp their office Of this number was Ioseph a Senator of Ierusalem whome the Euaungelistes write was a Disciple of Christ and of godly affection buried Christ. So Peter bade not Cornelius to giue vp his Captaineship And it was lawfull for Sergius Paulus after he was conuerted vnto Christ to continue in the Proconsulshippe of Cyprus Therefore most vayne are the clamours of the Anabaptistes where they stiffely denie that Christian men ought to beare any office Then he declareth the maners and studie of the Aethiopian by two arguments For he sayth he went vp to Ierusalem for to worship and as he iourneyed was giuen to reading of the Scripture Therfore although he were an aliant and straunger yet he had some vnderstanding of that true God which before time woulde chiefely be knowne in Iurie as the Prophete witnesseth Neyther must we say that he was deceyued through foolishe superstition and so included and tyed religion to certaine places For where he was studious of the Scriptures he reuoked externe worshipping to the rule of Gods worde which is the onely waye of true religion and vndoubtedly he respected the promise of God who long before had promised in that Church to heare the prayers aswell of Straungers as of Iewes The reason of which promise was founded on Iesus Christ a figure of whom aswell the Temple was as the sacrifices made in the same The example of this Eunuch teacheth vs what the studies of Princes and great men ought to bee Let them remember that they shoulde principally and aboue all things haue a care of religion Now let them not appoynt the same after their owne brayne as we reade sometyme Ieroboam did for the establishment of his tyrannie but according to Gods worde which it behooueth them both to heare and reade moste diligently For it was before declared that they be the Ministers of god He hath appoynted them to be the Nourices of his Church as the prophet sayth Esa. 49. He himselfe is in the middle of their Sessions and iudgementes And to him shall they hereafter giue an account of their administration which they neuer can wel doe vnlesse they being enflamed with the desire and loue of religion think that they ought aboue all thinges to followe the worde of god For thys cause the king in tymes past was commaunded to haue an abridgement of the lawe and to be continually exercised in reading of the same And surely it appeareth that all those Princes which haue deserued any prayse before God were most studious of these things such as were Dauid Salomon Asa Ezechias Iosias and after the Apostles time Constantinus Theodosius Carolus and diuers others of whose godlynesse the foundations of Churches and Colledges now a dayes euerywhere beare witnesse If the princes in these daies were occupied in the same studies and as many as beare rule and authoritie Christian affayres shoulde better prosper and goe forwarde But bicause blinde concupiscence the madde desire of dycing sumptuous banquetting immoderate hunting and hauking contempt of Gods worde and his sacraments and insatiable desire of warring and fighting are comen in their place nothing can be hoped for at these Princes that may serue eyther for the publike weale or reformation of the Church and glory of God. Unto these thinges Luke ioyneth what Philip and the Aethiopian dyd For Philip is commaunded to ioyne himselfe neare vnto the Chariot and nowe the holy spirite offreth an occasion of well doing although Philip till this time sawe none For as he drewe neare he heard the Eunuch reading alowde a notable place of Esaye the Prophete concerning Christ and streyght waye being mooued by the spirite he demaundeth whether he vnderstande the place Here some men might thinke Philip of small ciuilitie which being not called woulde approche so neere to a man of authorities Chariot and would aske such a question of one whom he knew not as manifestly vpbrayded him with ignorance But whereas he had betaken him selfe wholy vnto God he diligently fulfilleth all that God commaunded not regarding the doltish reasons of the flesh And that which he doth after the commaundement of god prosperously succeedeth For he findeth notable tokens of great modestie and humanitie in the noble man though he were a straunger who hauing iust occasion disdainefully to haue reiected Philip as is the guyse of great and rich men yet he modestly confesseth his ignoraunce and bicause he was moued by the secrete instinct of the spirite to thinke well of Philip biddeth him to come vp vnto him and taketh him as an expositor of the Scripture which he read Uerily this noble man deserueth singuler prayse whyle he is neyther puffed vp with the affiance of his owne witte neyther refuseth a straunge interpreter neyther disdayneth the Scriptures the most part whereof he perceyued to be more difficult than he coulde easily vnderstande But God alloweth such hearers of hys worde as being endued with humble myndes doe reuerently tremble at his worde In the meane season we are taugâ—â— that the Scriptures ought to be opened by Expositions and interpretatioâ— â–ª And God vttreth those interpretations by men which being illuminaâ—◠〈◊〉 his spirit by comparing of Scriptures togither and obseruing the prâ—pertie and proportion of fayth picke out the true meaning and sense of
hereof it hath come to passe that they which haue had any thing to doe with great Princes haue bene compelled to become suiters to most wicked menne For vnlesse they had made them their friendes they should neuer haue bene able to come to the speach of the Prince And forbicause they gaped after money wherby to maintaine their coueted dignitie it came to passe that in kinges Courtes all things went for money and according to the Poetes saying there was most right where most money was stirring These things are sayde to th ende that Princes may vnderstande what vices they had neede to beware of and that all men may acknowledge the goodnesse of God which so diligentlye disswaded his people from a King as we reade in the first booke of Samuel cap. 8. And those to whome God hath giuen to liue in libertie maye learne to make much of such a benefyte worthily to vse it least loosing it and coÌ„ming to be subiect to the pleasure of vnruly men they then desire in vaine with carefull sighes and grones their libertie once lost Further more here is to be obserued what good successe Herode hath after his persecuting of the Church and embruing himselfe with the bloude of the guiltlesse saints And yet was he worthy eyther to haue bene destroyed with a thunderbolt from heauen or else to haue lost his kingdome and wander vp and downe like a begger And beholde moste riche Cities of their owne accorde fall downe at his feete and are glad to receyue such condicions of peace as hee prescribeth This is that thing that offendeth those that are weake in faith bicause they see the wicked so prosper and feele none of the plagues or punishments that other men doe as the Prophete sayth Psal. 73. And therefore Ieremie crieth out Howe commeth it that the waye of the vngodlye is so prosperous and that it goeth so well with them which without any shame offende and liue in wickednesse Furthermore the wicked take occasion hereof to gather that all studye and endeuour of true religion is superfluous vnprofytable as we maye see in Malachie 2. and .3 Chapter But we must here remember that the wicked are euen then ruled with the becke of Gods prouidence when things seeme moste to succeede with them against the Oracles of god For it commeth to passe by the iust iudgement of God that being drunken with this good successe they are lifted the higher to the intent they may fall the lower Wherevnto Salomon had a respect when he sayde Presumptuousnesse goeth before destruction and after a prowde stomacke there followeth a fall And Dauid teaching vs howe the glorye and felicitie of the wicked is but transitorie sayth I my selfe haue seene the vngodlye in great power and flourishing like a greene Baye tree And I went by and loe hee was gone I sought him but his place coulde no where be founde Therefore it is a folly to be offended at the prosperitie of the wicked considering it is the chiefe cause of their destruction bicause they vse it insolently against God as may be gathered of the successe of this present businesse that Luke nowe rehearseth For Herode seeing all thinges succeede after his desire being drunken with the fauour of fortune began to aspire to diuine honor also as it shall more euidently appeaâ—e if you will conferre the things that Iosephus writeth in the .xix. booke of his antiquities and seauenth Chapter with Luke For he writeth that he had appoynted games or playes in the honor of Caesar and that vpon a daye assigned for that purpose he sate in his throne hauing on a Princely roâ—e wouen throughout with strokes of siluer meaning openly to make an Oration vnto the people And where the garment by reason of the Sunne beames rysing vppon it glittered and shined in his face the flattering Courtyers tooke occasion thereof to magnifye him as God and all the people followed their example First therefore they begin to crye the voyce of a God and not of a man. And forthwith turning them to prayers and supplications they saye Be mercifull vnto vs For although we haue hitherto feared thee but as a man yet now we see thou art of an higher nature c. It seemeth that these things are for this cause chiefely intermedled with this hystorie that we maye beholde the vanitie of all the people wherewith they were so infected that they deserued so to be oppressed and pinched vnder so vile a tyraunt For why shoulde God giue them a better Prince which were not ashamed so to extoll a fylthie and wicked man with godly honor But the like vanitie reigneth euerywhere in these dayes considering we see most cruell tyrants giuen wholy to beastly pleasures being almost loden with like ambicious and godly styles and tytles Nor it is not now sufficient to call them benefyciall or conquerors but they must be called most victorious and haue these diuine names of Grace and Maiestie which by Scripture are due vnto God onely so often repeated till a man woulde lothe it And bicause the Courtyers fyrst beginne and the rascall people not onely followe them but also imitate the seruile and slauishe condicioâ—s of their teachers we are worthy that by open tyrannie of Princes and their manifest wickednesse we shoulde to our great losse and dammage be reprooued as lyers Lette those moste ambitious men well remember this geare which abuse the foolishnesse of such seruile people to the ende to bee taken for ioly fellowes by such counterfeyte and vaine titles For by this meane they declare themselues to be the companions both of Herode and Caligula and Domitian and other such like and therefore with them God shall punishe them as Herode here prooued For streightway the Aungell of the Lorde smote him which Eusebius out of Iosephus writeth appeared to him in visible wise Of the which stroke he by and by beganne to be tormented with pangues grypes of the belly which extorted some confession of truth out of his heart though otherwise so ambitious For he turned him to them that wayted on him and sayde Beholde I your God must nowe exchaunge lyfe for death And I whome you called immortall am nowe ledde away vnto death But Luke declaring the kinde of his death sayth he being eaten and gnawen with wormes gaue vp his ghost It seemeth therefore he dyed of the disease called Phthiriasis hauing wormes or lyce breeding in his fleshe which fedde vpon him whyle he liued with great griefe and fylthinesse and at length were the cause of hisdeath Moreouer Luke assigneth this to be the onely cause hereof for that he gaue not God the glory For first he thought the honour of the kingdome came not of God but of Caesar whome for that cause he worshipped with ordeyning shewes and games in the honor of him After that he went about cruelly to persecute the true religion of god Last of all he
proposeth three arguments to prooue the same vnto these he adioyneth other which he so putteth forth that therewithall he also aunswereth those obiections which might pull the hearers from embracing the fayth in christ For fyrst he testifyeth that Christ pertayneth vnto them least any man might thinke hee spake of a matter pertayning nothing to the purpose Then he putteth the offence away that men might take bicause Christ suffred on the crosse And last of all he alleageth and constantlye prooueth the resurrection of Christ which is the chiefe argument of his godheade We shall speake of eche of them in order as much as God shall permit vs. Yee men and brethren sayth he children of the generation of Abraham and whosoeuer among you feareth God to you is the worde of this saluation sent This is a graue little preface wherwith he meaneth to prouoke them to think that the doctrine of Christ belongeth vnto them For it is like there were diuers in those dayes which thought it vnsitting for their profession to haue ought to do with controuersies rising about faith and religion such as are now a days euerywhere to be seene who by this opinion go about to purchase to themselues great prayse glory But Paule denieth this that he might the more easily perswade them the truth he calleth them by a worshipfull name and title For besides that after the common vsage he calleth them Men and brethren he addeth therevnto children of the generation of Abraham in which name by reason of the couenant and promises of God he knewe they greatly reioyced Yet that they shoulde not thinke the prerogatiue of the Nation sufficient he admonisheth them also of their dutye where he sayth and whosoeuer among you feareth God. For by this meanes he teacheth them that they are then the true and right children of Abraham that ioyne vnto outwarde profession the feare of God and syncere study of religion whereof Christ also in the .viij. of Iohn disputeth Then he proceedeth saying To you is the worde of this saluation sent As though he should say If you will be taken for the children of Abraham and the syncere worshippers of God you must by no meanes despise the doctrine of saluation which is offered vnto you by the singuler benefyte of god Yet Paule speaketh not this in such meaning as though he thought the Gentyles still excluded from the fellowship of saluation whome the holy ghost had appointed him to call But he hath a respect vnto the counsell of God who as he set forth the promises of Christ vnto the fathers of the Iewes and called them out from others as a peculiar people vnto himselfe so would he first haue the saluation giuen vs in Christ preached vnto them as Christ in the Gospell euidently testifyeth when he fyrst sent out the Apostles forbidding them to go into the way of the Gentyles But when the vayle whereby the Gentyles were deuided from the Iewes was remooued away by the death of Christ then also was the doore opened vnto them that being made the children of Abraham by fayth they might enter into the same inheritance of saluation with the Iewes Therefore Paule admonisheth the Iewes of the prerogatiue that God did giue them least they should vnaduisedly reiect the knowledge of Christ as nothing appertaining vnto them And this example of Paule ought all Ministers of the worde to followe remembring that they must so preache the worde of God that the hearers must vnderstande howe the things spoken doe belong vnto them For except they so doe the worde of God shall strike their eare like a song whose sounde is in vayne as wee reade in Ezechiel the .xxxiij. Chapter So therefore let them inculcate the commaundementes of God that all men may bee assured that the obseruation thereof belongeth vnto them So let them preach the iudgements of God that they that commit the lyke may know they haue to looke for the like For then is the worde of God rightly deuided and cut when euery body may learne thereby to take what serueth eyther for their instruction consolation or erudition Furthermore it is a singuler prayse of the Gospell that it is called the worde of saluation in the which sense the Angell spake vnto Cornelius as we before sawe Simon Peter shall speake wordes vnto thee through which thou and thy house shall be saued c. Let it suffyce here to admonish thus much that their ingratitude is very enormious which rayle at that worde and that they are the greatest enimies of their owne saluation of all other From hence Paule commeth to the slaunder of the crosse which he diligently putteth away bicause they that were ignoraunt of Christes mysteries were offended with Christes death not without a great cause And chiefly it seemed an heynous matter that the Priests at Ierusalem were the authors thereof For Ierusalem was the sea of religion priesthoode and doctrine and from thence according to auncient Prophecies was the worde of saluation looked Wherefore it coulde not choose but seeme a great absurditie to acknowledge him for a Sauiour whome the chiefe of Ierusalem put to the death of the Crosse as a schismatike and a deceyuer and to embrace that doctrine that was not receyued at Ierusalem For such was the authoritie of the holy Citie for so the Prophetes called Ierusalem that many thought it impossible for them to erre in matters of faith and religion But Paule so aunswereth this offence that he teacheth the example of that Citie is rather to be auoyded than to be folowed least they might offend God through lyke ingratitude and impiety And there be fower things which he bringeth to this ende First he sayth they that dwelt at Ierusalem and their Rulers bicause they knewe him not condemned him Therefore he sayth ignoraunce was the cause of their so heynous an offence as also is sayd 1. Cor â–ª 2. Who will think it a thing worthy to be followed when he heareth men sinne of ignorance And yet this is not to be counted such ignorance as excuseth the deede For they are sayde also to be ignorant of the scriptures yea of those common Scriptures which vsed to be reade euery Sabboth day But it is a foule thing and not worthye to be pardoned for a Priest to be ignoraunt in the Scripture considering God commaundeth to search the knowledge of the lawe at his hande Furthermore he taketh from them a great part of their excuse in that Christ admonished them to search the scriptures But Paule in another place sayth that this was the onely cause of their ignorance for that they were occupyed in reading Moses and the Prophetes without the helpe of christ For this was that vayle that was the onely cause that they could not see Moses face that is to say the true meaning of the lawe Seeing therefore they were blind guides as Christ also calleth them Math. 15. they are not to be
intollerable yoke cannot be layde vpon the Disciples neckes without a marueylous offence if they be driuen to seeke saluation by obseruing the lawe And with this opinion or doctrine he sayth God is tempted For they tempt him that without his commaundement eyther go about themselues or exact of others to doe that that is not in their power And they also which will be taught the will of God by anye other meanes than he hath appointed So the Israelites tempted God when after his infynite benefytes they sayde they woulde acknowledge his goodnesse and omnipotencie if he coulde giue them fleshe to eate in the wildernesse And Christ shoulde haue tempted God if he had followed the deuils counsayle to haue cast himselfe downe headlong from the pinnacle of the Temple to haue prooued the will and truth of Gods promises toward him Both these thinges it is manifest they doe that will be iustifyed by the workes of the lawe For those things which farre passe the strength of man without any calling of God or his worde both they themselues enterprise to doe and also exact of other For it is as impossible for any man to fulfyll the law as to reach heauen with his fynger For the lawe is spirituall and requyreth not onely our outward workes but also all our minde and all the powers of man to obey god But we be carnall and solde vnder sinne And euen in the Saints remaine the dregs of flesh and the law of sinne which bringeth vs in thrall to sinne euen against our will and against the spirit of God as Paule confesseth of himselfe in the chapter last rehearsed Moreouer the law threatneth the sentence of malediction and death vnto as many as fulfyl not all the commaundements therof What else then doe they but tempt God which will be iustifyed by the lawe And bicause they neglect the meane of saluation which God offreth them in Christ and deuyse a newe meane to attayne vnto the grace of God they tempt him two wayes And if they will enforce other men also vnto the same way they lay such a yoke vpon them as the holy fathers in time past were not able to beare For thus vsed they to saye If thou Lord wilt marke narrowly what is done amisse who shall be able to abyde it Enter not into iudgement with thy seruant All our righteousnesse is like a patched garment and like a cloth arayed with a womans monethly disease Marke therefore what iust occasion we haue to contende with these men which nowe a dayes woulde haue people iustifyed by their workes and which like the Phariseys contemning the righteousnesse of God which he giueth vs in Christ go about to set vp their owne And let no man here replye Ergo the lawe is giuen vs in vaine Ergo we will boldly doe what we list For the true vse of the lawe remayneth still in that like a Tutor it leadeth vs vnto Christ and sheweth vs a rule howe to liue godly Neither must we renounce good workes although we attribute not the glory of iustifycation vnto them For although iustifycation belongeth only vnto God yet is it euident that the dutie of them whome God iustifyeth is continually to keepe innocencie and puritie of lyfe which is giuen them in Christ as much as in them is touching which poynt Paule hath diuers considerations What can be spoken more grieuously than that that Peter sayth agaynst them which woulde seeme to striue for the glory of God for good works and the duties of a Christian lyfe He sayeth they tempt God which is such an heynous offence by Scripture as is worthye of no pardon They put a yoke vpon other mennes neckes and bring them into thraldome againe that are redeemed with the bloude of christ Therefore they commit sacriledge against christ If our aduersaries nowe a dayes woulde expende these things they shoulde easily perceyue that they had no cause to rayle and fare so fowle with vs but woulde rather acknowledge their fault and not treade vnder foote the grace of God and the merite of Christ with their fylthie hypocrisie so waywardly as they doe Furthermore least Peter might seeme ouerboldlye to condemne the fathers in saying that they were able to fulfyll the lawe in his conclusion he bringeth in the meane whereby they were saued saying wee beleeue that through the grace of our Lorde Iesus Christ we shall be saued as they doe beleeue Thus he encourageth the weake to whome it seemed an harde matter to forsake that religion wherein they beleeued their forefathers pleased God and were saued as though he shoulde say you are fowlye deceyued if you thinke our Predecessors were iustifyed and saued by the workes of the lawe seeing they haue plainely confessed they neuer fulfylled the lawe And if you woulde then knowe which waye they were saued we can shewe you none other than the same which is at this day preached to vs in christ For he whome we knowe is come they wayted for to come and hoped in none other Sauiour but him Therefore there is but one maner of fayth both of the olde and new Testament and but one way of saluation in them both Christ testifyeth the same speaking of Abraham where he sayth that Abraham sawe his daye and reioyced therein And Paule sayeth that the fathers did eate the same spirituall meate that we do eate and confesseth that they drewe saluation out of the rocke which was Christ. And to conclude he maketh such a communion betweene vs and the fathers that one while he applieth their sacraments vnto vs and an otherwhile ours vnto them They are therefore greatly deceyued that saye the olde Testament belongeth not vnto vs and saye we be no Iewes for whose behoofe they were written Why rather doe not we thinke the Iewes were the people of God whome God saued none other waye in times passed than we be saued now adayes Againe Peter briefely toucheth the meane of our saluation And the foundation thereof he layeth in the grace of God by the which worde alone the righteousnesse and merite of workes is excluded bicause they be contrary one to the other For if saluation come of grace as Paule sayth then not of workes for then grace shoulde not be grace if workes shoulde merite But if we be saued by workes then it is not by grace for the worke loseth the name of merite assoone as grace entreth See Romaines the .xj. Chap. Which place abundantly teacheth vs that the grace of God and the merites of our workes cannot stande togither Then againe he sayth that Iesus Christ is the mediator of that grace in whome we are taught by Oracle from heauen that God is reconciled vnto vs Last of all he sayth we take holde of this grace by faith For we beleeue sayeth he to be saued by the grace of our Lorde Iesus Christ. Therefore all the meane of our saluation may be comprehended in fewe and
communication with Agrippa touching Paule Festus testifieth that Paule is innocent Paules hearers Paule is broughte forthe in chaines to preache Festus causeth Paule to be diligeÌ„tly heard Paule hathe licence to speake for himselfe Paul declareth his cause without feare The argument of Paules oration Pauls childhode and education Of what importance the godly bringing vp of children is The state of the whole coÌ„trouersie The sum order of this preseÌ„t place The faithe of the Fathers is a most ancient thing 1. Cor. 5. Collos. 2. Adam Abel Enoch Noah Abraham Gene. 12. Roma 4. Iohn 4. Isahac and Iacob Moses Luke 24. The state of the true fayth in this world The true trade of mainteining the The resurrectioÌ„ of the dead oughte not to bee thought incredible Paul became a Christian agaynst hys will. 1. Tim. 1. 1. Cor. 15. Psalm 7. Psal. 2. .33 The tirannie of Paule agaynst the Churche of Christ. The state of the churche Persecutours cause men to blaspheme The story of Paules conuersion Christe rayseth vp Paul whoÌ„ he had throwen downe before Paule is called to the office of an â—postle A minister Roma â–ª 1. A witnesse God deliuereth his seruants being in danger The ende vse of the Gospell 1. Corin. 3. The order and manner of saluation Paule obeyeth God coÌ„trary to the bidding of the Priestes The maner of true obedience Saule 1 Sam. 13. 15 The points and order of Euangelike doctrine Math 10 Luke 24 Luke 17 Paul is laid holde on for his obeying of God. 2. Peter 2 1. Cor. 10 Psal. 34. c Paule preacheth the gospel vnto Agrippa Paule is a detter vnto all men The sum of the gospell Festus is a president of those which heare the worde with a prophane intent Paule constantly and modestly defendeth his ministerie Which is the best wai of teaching Christian religion is certain and not to bée suspected of obscuritie The scripture of it self worthy of credite Agrippa is a paterne of those in whoÌ„ the cares of this worlde chooke the seede of the woorde A very christian wishe of Paule Iohn 6 Math. 11. c 1. Cor. 5 The innocencie of Paule The argument of the Chapter Paul is brought to Rome among malefactours Sée Valeri Max. 16. Booke and v. chapter Esay 53 â–ª Luke 22. Paules companions Aristarchus The Centurion is Paules freÌ„d Paul would not flée no not when he might Paules voyage or nauigation is ful of danger God warneth vs of danger and giueth vs counsell in time See Leui. 16. Paules aduise is despised The punishmeÌ„t of gods counsel despised Mannes power is of nâ— force against God. What happeneth to such as will lose nothing at Gods bidding Paule hym selfe is in hazard with the despisers of God. Paul giueth comforte and counsel inaduersitie He modestly rebuketh their former disobedieÌ„ce He comforteth He alleageth the Oracle The promises of God must be taken holde of by faithe The incredulitie and distrust of the Maryners The propertie of the flesh in dangers Exod. 5 The properties of those that are too confident or bolde Paule commaundeth to stay the Marriners The right vse of Gods instrumeÌ„ts or meanes Prouer. 31 The faithe of the captaine and souldioures Paule exhorteth them to take meat The nature or propertie of fayth The discipline of the Table Parali 14. They caste their Corne into the sea The description of the shipwracke The deuise of the souldiers in killing the prisoners The truthe of Gods promise cannot be let or hindred The hospitalitie of those of Malta Luke 10. Hebr. â—3 Mark. 19. Paul by miracle was knowen to those of Malta A vyper byteth Paule Paul shaketh off the viper without any hurte The people of Malta take Paule for a God. The family or stocke of Paule Marke 10. The hospitalitie of Publius Math. 25. The rewarde of hospitalitie The thankfulnesse of the people of Malta Math. 10. Luke 9 and .10 Paule is caried in an Idolatrous shippe The church at Putesti The Romane brethren goe out to méete Paule The thankfulnesse of the Romane brethren Paule is encouraged or confirmed by the méeting of the brethren Paul is kept in an hired house at Rome Paule calleth togither the chéefe of the Iewes Rom. 10.9 Math. 5 1 He putteth away wrongfull suspitions 2 He excuseth his appealing 3 He declareth the state of the whole coÌ„trouersie The Iewes beare witnesse of Paules innocencie Paule preacheth in an house The argumente of Paules sermon The fountaine of the Apostles doctrine Psal. 45 Iohn 10 Paule teacheth all the whole day Amos. 7. The effecte of Paules Sermon Iohn 15. Paule rebuketh the stubbornesse of the Iewes The Iewes vnbeléefe was wilful The cause of incredulitie Iohn 3. The punishment of incredulitie Iohn 8. Deut. 32. Math. 21. In his .vii. boke and .xv chapter The contention of the Iewes about the doctrine of the Gospell Paule was in prison two yeres togither 2. Timo. 2. Paule being in prison preacheth writeth j. Paul preacheth the kingdome of God. 1. Timo. 2. Colos. 2. Mat. 3. 17. Iohn 14. ij. Paule precheth plainly iij. Paules successe Iob 38. Ierem. 5. What Paul did after the two yeres were expired A conclusioÌ„ with a repetition of the Premisses THE IVDGEMENT of S. Hierome vppon the Actes of the Apostles The Actes of the Apostles seme to set forthe but a bare History onely and to weaue as it were the infancie and beginning of the Church but if we consider howe Luke the wryter of them is that Physition whose praise is in the Gospell we shall at once perceiue euery woorde of him to be a medicine for the sicke and languishing soule IMPRINTED AT LONdon by Henrie Denham dwelling in Pater noster rowe at the signe of the Starre