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
also is a remedy agaynst the slaunder of the crosse but rather it is to be referred to the order of our redemption and saluation which he purposeth to intreate of But bicause he speaketh of the resurrection in the processe following we will now be the shorter Among other things it is chiefely to be considered that hauing described the person of Christ omitting many other things he maketh mention onely of his death and resurrection The cause was for that in these twoo the whole summe of our saluation is conteyned For by his death he pourged the trespasse of our sinne which otherwyse coulde not haue bene pourged By his resurrection he ouercame death which was the punishment of sinne and subdued the forte thereof according to the saying of the Prophete alleaged by Paule Death is swallowed vp in victorie Death where is thy sting Hell where is thy victory The same thing Peter seemeth to meane in this place where he sayth that the sorowes of death were loosed by Christes resurrection bicause it was impossible that he shoulde be holden of it Neyther of the dolors of the body which followe death can it be expounded syth yet we feele them to be most bytter But the powers of death are loosed and the terrors taken away wherewith in times past it tormented mens mindes For it vsed sinne as a sting the punishment wherof God appoynted this death and therfore it must needes be terrible seeing it was the punishment of sinne And albeit Christ hath taken sinne away yet death remayneth whereby we passe out of thys life and worlde but by the merite of Christ it is made the doore of lyfe and therefore it can no more feare them that beleeue as Christ sayth He that heareth my worde and beleeueth on him that sent mee hath euerlasting lyfe and shall not come into damnation but is scaped from death vnto lyfe Therfore sayth the Apostle in another place that Christ through death subdued him that had Lordship ouer death Which coulde not haue bene sayde vnlesse he had risen againe after death Therefore these twoo must alwayes be ioyned togither which thing Paule doth diligentlye obserue where he sayth Christ was deliuered for our sinnes and raysed agayne for our iustification Agayne This is the worde of faith which we preach If thou knowledge with thy mouth that Iesus is the Lorde and beleeue in thy heart that God raised him vp from death thou shalt be safe Where he maketh mention onely of the resurrection but he therein includeth death also bicause a resurrection without death can not be imagined Let vs therefore learne to know Iesus Christ who being verye God from euerlasting became man for our sake cleansed our sinnes by his death ouercame the sorrowes and strength of death by his glorious resurrection and being ascended into heauen maketh intercession for vs To him be blessing honor power and glory for euer Amen The .xv. Homelie FOR Dauid sayth of him afore hande I sawe God alwayes before mee for he is on my right hande that I shoulde not be mooued Therfore did my heart reioyce and my tongue was glad Moreouer also my flesh shall rest in hope bicause thou wilt not leaue my soule in hell neyther wilt thou suffer thine holy one to see corruption Thou hast shewed mee the wayes of lyfe thou shalt make me full of ioy with thy countenance THe Apostle Peter in our yesterdayes Sermon declared the chiefe articles of our Christian faith shewing vs how Iesus Christe was very God and man how he suffred death for vs and rose againe from the deade The ende and vse of all whiche is to teache vs to acknowledge him to be the redeemer of mankinde that was promised Howbeit the article of resurrection for many causes might seeme very incredible among the Iewes For besides that it seemeth doubtfull to mans reason there was no small number of Saduceys which flatly denied it And the souldiours being bribed of the Priestes with money had bruted a false rumour how the disciples of Christ had stolne his bodye out of the graue Yea and Christ himselfe after his resurrection did not shewe himselfe to all the people as before he vsed but was conuersant onely with his disciples Therefore it was necessarye that this article shoulde be both more plainly declared and with more sounde arguments confirmed especially for that the Apostles fayth was had in suspition of all men Wherfore Peter flyeth to the authoritie of Dauid the most notable king and Prophete among the Iewes by the testimony of whom taken out of the .xvj. psalme he prooueth that the resurrection of Christ ought to seeme neyther straunge nor incredible forasmuch as the same came to passe according to the counsell and ordinance of God and was also long before prophecied by the Oracles of the Prhphets And bicause Peter afterward confirmeth the authoritie of this testimony and sheweth that it appertayneth only vnto Christ it should be superfluous nowe to tarie long in proofe of the same For the authority of so great an Apostle ought to suffice vs which the Iewes their selues to whome these things were spoken were not able to refell Let vs rather marke that Dauid so speaketh this in the person of Christ that he himselfe also taketh comfort thereof which comfort belongeth also to all them that woorship Christ bicause the things spoken of the heade must after a sorte belong also vnto the members We must therfore diligentlye consider this place which most absolutely comprehendeth in it all the reason of true religion with the most wholesome fruites of so holy a studie amongst which the resurrection of the bodies is mentioned which the holy Prophet declareth diligently and at large He expresseth in one verse the whole summe of all godlynesse and holy life where he sayth Afore hande I sawe God alwayes before mee For he is on my right hande that I should not be mooued Here are two things sayd First he telleth what he doth then wherefore he so doth Touching the first he sayth Aforehande I sawe God alwayes before me Or as it is in the Hebrue I set God in my sight or before mine eyes Therfore Christ followed this rule of lyfe to set the Lorde alwayes before his eyes and to thinke he liued alwayes in his sight This to doe as it ought to be twoo things are most worthy to be obserued The one is the study endeuour of obedience For we vse to saye they set God before their eyes which haue regarde to his preceptes and being stirred vp with an holye feare of God study to please him from whom they know nothing is hid Concerning this study of obedience God himselfe speaketh where he commaundeth Abraham to walke before him or in his sight The other is fayth whereby in aduersitie we looke onely to God and seeke for helpe succour and deliuery from him onely Hereof Dauid in an other place speaketh saying Beholde euen as
of the resurrection he more fully setteth forth the same going on speaking still vnder the person of christ For he saith Bicause thou wilt not leaue my soule in hell neyther wilt thou suffer thine holye one to see corruption Thou hast shewed me the wayes of lyfe thou shalt make me full of ioy with thy countenance There be in these words diuers things which are to be vnderstāded of Christ only as Peter teacheth in the things folowing Yet bicause the certaintie of our resurrection dependeth vpon Christes resurrection whome Paule for that cause calleth the first fruites of them that sleepe the fruites and effects of all those things that came to passe in Christs resurrection appertaine also to vs Therefore it shall be profitable for vs diligentlye to consider the things here sayde For as they set forth the resurrection of Christ so they teach vs wherein to hope and paint out the order and maner of our resurrection with that true felicitie which followeth the same First he sayth Thou shalt not leaue my soule in hell The Hebrues take this worde Inferi which we englishe hell sometime for the sepulchre or graue sometime for the deade and buried in which sense the brethren of Ioseph saye Thy seruauntes shall bring the graye heade of our father with sorow ad infernum siue inferos that is to say to the graue The sense therfore of Christes words is that the soule of Christ should not tary long separated from the bodye in the place where the soules of the blessed be but should returne shortly to the body againe Manye haue vnderstoode these wordes of the discention of Christ into hell which we professe among the articles of our faith whose iudgement me thinketh ought not altogither to be reiected Great disputation hereabout hath bene kept among the auncient writers And in our dayes haue certaine phreneticke persons starte forth which haue sayde that the soule of Christ hath suffered in hell the tormentes of the damned But Christe himselfe confuteth them whiche a little before he died sayde vnto the theefe This daye thou shalt be with mee in Paradyse Besides being ready to giue vp the ghost hee sendeth not his soule to hell but commendeth it into the handes of his father Furthermore it is manifest that he offered himselfe vpon the aultar of the Crosse for the sinnes of all the worlde and did there fully accomplish the businesse of our saluation so that he truely sayde It is done or finished Therefore it must not be suffred that any shall say Christes soule suffered any thing after it departed out of his body It was heauy and sadde and felt the terrours of death at mount Oliuete as he himselfe confesseth It seemed also to haue felt the angrye countenaunce and wrath of his father in punishing sinne when he sayde vpon the crosse My God my God why haste thou forsaken me But bicause his death and passion was sufficient to purge our sinnes it is a very absurde and vnchristian point to adde anye thing else thereto Therefore Christes descending into hell may plainely be vnderstanded if we saye eyther that he truely died or that the merite of his death extended vnto them also which died before him from the beginning of the worlde as Peter in another place seemeth to meane saying that Christ preached vnto the deade which were in prison This serued bothe to the greater comfort of those which beleeued the promises made of him and increased the paines and sorrowes of the reprobate which wickedlye contemned them In the meane season the vtilitie and profit of the things here spoken is deriued vnto vs also For as Christes soule was not forsaken so our soules be in the protection and hande of God and shall retourne to our bodies againe in the later day Secondly therefore he addeth Neyther wilt-thou suffer thine holy one to see corruption This after a sort perteyneth to the exposition of the first member In the meane season as he spake of the soule so he sheweth what shall become of the body He sayth it shall not see corruption whiche afterwarde at large he declareth to be vnderstanded of Christes body onlye And surely it is plaine that all our bodies are subiect to corruption for the saying of God must of necessitie be fulfilled Thou art dust and into dust thou shalt returne againe Neyther doth the arte and industrie of man any thing preuayle going about to conserue the bodies of great men with sweete odours spicery and perfumes But Christes bodye bicause it was raysed againe the thirde daye coulde not see corruption much lesse be corrupted but rose againe a glorious body and voyde of all corruption Here is the resurrection of our bodies proued For although our bodies corrupt moulder to dust yet by the power of Christ when the last day commeth they shall be restored againe as we haue heretofore declared For our mortall bodies as Paule sayth must become lyke vnto Christes glorified bodye Neyther shall it be impossible for him to raise our bodies from the dust which made man at the beginning of claye yea all this great frame of the worlde of nothing They maye here also be confuted which saye Christes body in the resurrection was vanished awaye and had not the true properties of a body such as is to be felt and handled to be conteyned in a place to moue from place to place c. For if he sawe no corruption howe coulde he lose those things without the which a verye body cannot consist Thirdly he sayth Thou hast shewed mee the wayes of life that is thou hast brought me into life And he speaketh of the heauenlye and eternall life which only is worthye so to be called Ergo life euerlasting followeth after resurrection which life euen as Christ had so shall we haue the same in him This is well to be obserued where it is sayde the waye of life is shewed to christ Adam by sinne deserued death and the doore of Paradise after he was driuen out God fensed and garded with a sworde of fire least he shoulde returne thither and eate of the tree of life God signified hereby that men of their owne strength and power could not enter into life But in Christ the waye of life was set open againe that euen as by one man sinne entred into the worlde and through sinne death so by Christ only righteousnesse and life shoulde be restored againe Therefore the Apostle speaking of Christ sayth that the life appeared to vs. And Christ euerye where is called the breade of life the light and the waye of lyfe and the resurrection and the lyfe This commoditie therefore which the resurrection of Christ hath gotten vs is verye singular bicause we shall be raysed to an heauenly and an eternall life not to an earthly and mortall such as we nowe liue which may be trulyer called a death than a life The meane hereto
them in question he aunswereth them by another testimony saying For Dauid is not ascended into heauen but he sayth The Lorde sayde vnto my Lorde sit thou on my right hande vntill I make thy foes thy footestoole This argument consisteth of two pointes First Dauid ascended not into heauen Ergo these thinges ought not to be vnderstanded of Dauid He denieth that Dauid is ascended into heauen not bicause he thinketh him to be reckoned in the number of the damned but speaketh of his bodye which as was beforesayd was consumed into dust and earth Touching the soule this saying of Christ standeth in force He that beleeueth in mee hath lyfe euerlasting and shall not come into iudgement but is passed from death vnto life The other argument standeth vppon the testimonye of Dauid who sheweth that these things ought not to be vnderstanded of himselfe but of Christ which shoulde be borne of his stocke For in the Psalme Cx. he sayeth The Lorde sayde to my Lorde c. which place is so cleere and so vndenyable that Christ thought good to vse it against the Scribes In the meane season we are taught by Peters example that the Scriptures ought to be expounded by conference of other places least standing rashly vpon some one place we gainesay many other which thing is the cause of many errors in the Church It is to be marked how vnto Christes ascention into heauen he ioyneth the sending of the holy ghost This doth he very prudently and in order For hereby he teacheth vs that though Iesus Christ haue taken his body out of this worlde yet ought he not to be contemned For he hath not for all that cast of the care of the Church but by his spirite is present with the same by the which spirit he woorketh more effectually in the mindes of those that be his than before he did when he was conuersaunt with vs in body wherefore he sayth vnto the Disciples that it is expedient for vs that he leaue the worlde and go vnto the father For so place shoulde be giuen to the holy ghost which we coulde not haue so long as we did sticke to his bodily presence And surely after that Christ had giuen his bodye vpon the aultare of the Crosse for the life of the worlde and had by the raysing vp thereof againe ouercome death there was no more for his body here to doe vpon earth It remayned therefore that by his glorious ascention he should open the gates of heauen which our sinne had shut against vs and should become a pledge for vs in heauen whereby we might be assured of the inheritance possession of heauen Therfore Christ caried his body into heauen and set it on the right hand of his father hath sent vnto vs being here on the earth to vse Tertullians terme his holy ghost to be his vicare or substitute By the operatioÌ„ of him he regenerateth vs through the immortall seede of the word of God to be the sonnes of god By him he teacheth vs and comforteth vs The same is the earnest or gage of our saluation Through the encouragement we crie Abba father By him it commeth to passe that Christ dwelleth in vs and we in him All which things sithens Christ worketh in vs most effectuallye by his spirite there is no cause we shoulde complaine of the absence of his body which is resident in heauen for our healthes sake And they that require the presence of his bodye and desire to haue it shewed on earth seeme to me little mindefull of the admonitions which are read in the .xxiiij. of Mathew Also Peter describeth the kingdome of Christ with the wordes of Dauid which it behooueth vs oftentimes diligentlye to consider The first point herein is how he sayth Christ is exalted by the right hande of God and ascended into heauen Therfore his kingdome is heauenly not of this worlde as himselfe confessed before Pylate In deede all power is giuen vnto him in heauen and in earth but not to rule after the maner of Princes in this worlde in whose reignes must needes fall out vncertaine and vnstable entercourse of matters bicause they labour to obtayne kingdomes by the vncertaine and vaine power of the flesh We are also taught that we must not seeke for worldly goodes in the kingdome of Christ suche as are riches honors pleasures friendship of the worlde and others of like sort They are eternall and celestiall goodes which God the father hath giuen vs in christ Therefore we ought altogither to be busied in studying for them Then he teacheth vs that Christ sitteth at the right hande of God by the which phrase of speach both a certaine place is appointed of beatitude and blisse and also an equall power of kingdome or empire with God the father For the father loueth the sonne and hath giuen all thinges into his handes He also commaundeth all men to honour the sonne euen as they honour the father Wherevnto also this worde sitting belongeth whereby is expressed the maiestie of Christ in his reigne and the sure and vnmooueable power of his kingdome Last of all he sayth that all his enimies shall be subdued and become his footestoole Christ is therfore a victorious king and an inuincible vanquisher of his enimies Satan is the capitaine and standerdbearer of them all who was threatened with death long sithens by the first promyse of saluation that was made in Christ when God sayd The seede of the woman shall treade downe the serpentes heade And Christ teacheth vs that he is alreadye iudged and cast out In like maner it is as playne that sinne is ouercome For God sayth Paule sent his sonne and hath condemned sinne by sinne that is to say by the sacrifice of his sonne offred vpon the aultar of the crosse for sinne he hath put awaye the guilt or trespasse of sinne and hath taken awaye the power and force thereof that it shall hereafter not hurt vs But sinne being put away it is euident that death also must be vanquished which fought against vs by none other weapon than the sting of sinne Therefore all the power of hell is truelye subdued by Christ. He also ouercommeth the world and tyraunts with all the â—able of the reprobate For we reade that it hath bene long since decreed by the father that they that will not be gouerned by the wholesome worde of his sonne shall be brused and broken to poulder with his rod of yron Neither want there examples of dayes longe passed and nowe present which teache vs what notable victories and triumphes Christ atchieueth of the enimies of his Church Let vs learne therfore to acknowledge this king and not to feare this worlde which when it rageth most is nearest to destruction and is able to doe nothing against them whome Christ taketh charge of against whome the gates of hell are not able to preuayle
at large by narration Wherfore in all these things we will briefely touch those things only which serue for this present place First he plainely teacheth what this Christ is where he calleth hi m Lorde of all things This is an euident testimonie of his diuinitie For it is manifest that the rule of all things pertayneth vnto God alone bicause he alone is the creator of all things And it is playne that all thinges were made by that eternall worde and that all power is giuen him of the father He must needes therefore be true god And lette no man here obiect vnto vs this worde of giuing as though he were therfore the lesse bicause he receyueth of another For this is to be referred to the nature of manne which he tooke vpon him to the which in a certayne time appoynted God the father gaue that which Christ according to his Godheade had from euerlasting For thus he speaketh himselfe a little before he went to hys death Now glorifie me ô father with thine owne selfe with the glory which I had with thee ere the worlde was The Arrians are hereby confuted and the Seruetanes which nowe a dayes follow their steppes and the dignitie of Christian fayth is defended against the Iewes and Turkes which saye we glory and trust in one that is no more but a man. Then Peter toucheth by the waye the meane of our saluation where he sayth that that eternall worde of God Iesus Christ was sent from God the father For in this worde sent he comprehendeth all the mysterie of his incarnation euen as Paule also where he sayth when the fulnesse of tyme came God sent his sonne made of a woman c. In his incarnation are comprised whatsoeuer things Christ did or suffred in the flesh for our saluation sake of the which things we shall hereafter intreate Furthermore he sayth he was sent to the children of Israel not that he belonged to them alone but for that he tooke fleshe and was borne of them and shoulde first shewe himselfe to them vntill through their vnbeliefe he should be caryed vnto the gentiles Thou shalt obserue in these things that al these affaires of Christ which are preached in the gospell are not of man but of Gods ordering and appoyntment For this worde was sent from god And it is euident that this is the eternall decree of God that Iesus Christ should be the King and Priest of his people Psal. 2.110 Wherevpon we gather that men striue in vaine by their owne power against his Gospell which thing before this we hearde that Gamaliel sawe and is abundantly declared by the examples of all ages Last of all he commeth to the ende and marke of all this matter which is that peace shoulde be preached by Christ Iesus So Esaias cap. 52. speaking of the Preachers of the Gospell sayth O how bewtifull are the feete of the Ambassadour that bringeth the message from the mountayne and proclaymeth peace c. Peter maketh mention of preaching not for that Christ is the Minister therof only but bicause that peace wherof he is the author is offred to vs by preaching of the Gospell receiued by hearts of fayth He specially speaketh of that peace which is betweene god and vs by the meane of Iesus christ For before times by reason of our sinnes we were seperated from god reputed as his enimies And Paule writeth that the wrath of God was declared from heauen agaynst all vngodlynesse and vnrighteousnesse of men Therefore there was neede of a peacemaker and reconcyler which the scriptures declare God the father hath giuen vs euen Iesus christ For he hath taken vpon him our sinnes which were cause of the seperation betweene God and vs he hath purged them by the merite of his death and satisfied the rigour of Gods iustice And he being made ours by fayth doth clothe vs with his righteousnesse and doth defende and shielde vs that wee be able to abyde the iudgement seate of God who otherwyse had deserued by reason of our sinnes to be damned for euer Thus it commeth to passe that according to Paules doctrine we being iustified by fayth are at peace with God through Iesus Christ our Lorde Thys the father himselfe confesseth when from heauen he sounded that ioyfull and comfortable voyce This is my beloued sonne in whome I am well pleased And this is that peace which passeth all vnderstanding and which can by no maner of afflictions be disturbed bicause it maketh them seeme light and easie to them which vnderstande that God is become mercifull to them in Christ and that they are made the children of god This peace also breedeth ciuill brotherly concorde amongst men bicause that by meane of Christ all that respect of persons among the faythfull wherby mutuall concorde among men is chiefly broken is taken away And bicause it kindleth mens mindes wyth the fire of charitie it so graffeth in them the desire of peace that they hate no things more deadly than such as they knowe hinder it Great therefore and very execrable is the ingratitude and iniquitie of those men which exclame and crye out saying the preaching of the gospell is the disturbaunce of publyke peace and policie For thus they make Iesus Christ the Prince of true and euerlasting peace the author of those offences which they may thanke the wicked worlde of who therefore maketh tumultes and businesses agaynst Christ and his worde bicause they can not suffer the light thereof whereby their naughtie workes are reprooued Let vs acknowledge the goodnesse of God which doth vouchsafe to offer the doctrine of saluation vnto all men and let vs with true fayth embrace Iesus Christ the onely author of saluation and peace to whome be prayse honour power and glorye for euer Amen The .lxxv. Homelie YOV I saye knowe that woorde which was published throughout all Iurie and beganne in Galiley after the baptisme which Iohn preached howe GOD annoynted Iesus of Nazareth with the holy ghost and with power Which Iesus went about doing good and healing all that were oppressed of the deuill For God was with him ALthough Peter made this Sermon at Caesarea in the house of Cornelius the Captayne yet the same apperteyneth to all men and is meete at this daye to be most diligently considered of vs For beside that manye thinges are gone before which teach vs that the spirit of God was the author hereof in this part Peter fully includeth the whole order of our iustification and saluation And hereof he admonished his hearers in the proposition as erewhile we sawe whereas he promised them to speake of the eternall worde of God which is Iesus Christ who being Lorde of all things and therefore very God did yet vouchsafe to come into the worlde to reconcyle mankinde vnto God the father and to be the author and preacher of that moste wholesome peace Now bicause by these wordes he
his stripes are we healed We haue all gone astraye like sheepe euery one hath turned his owne way But the Lorde hath heaped togither vpon hm the iniquitie of vs all c. All this pertayned vnto the Priesthoode of Christ whome it behooued after thys sort as Paule sayth to enter into heauen not by the bloude of Oxen and Gotes but by his owne bloude and offring vp himselfe to put sinne to flight and to take awaye the sinnes of manye And of him it behooued our redemption should take beginning forasmuch as God being angry with vs bicause of our sinnes it was not lawfull for vs to come before his presence And this is that profitable consideration of Christes death if we thinke vpon the sacrifice of his body which he offred for our sinnes In the meane season let vs not thinke it in vayne that where Peter might haue made mention of his death only he sayth also he was sâ—ayne of the Iewes For herein he accuseth the great vnkindnesse of his Nation especially seeing a little before he had made so diligent a mention of Christes benefites Let vs therefore consider the continuall ingratitude of the worlde that we offende not in woondering at the afflictions and persecutions of the godly wherewith the doctrine of the Gospell is assaulted The seconde thing in the order of our redemption is the glorious resurrection of Christ of the which Peter entreateth the more diligentlye bicause it is the chiefe foundation of our religion For these sayings of Paule are well knowne If Christ bee not risen agayne our preaching is in vayne and your fayth is in vayne You bee yet in your sinnes and they are perished which are fallen a slepe in Christ. For that we might be sure of our saluation it was needefull that death which hitherto had power ouer vs by reason of sinne shoulde be vanquished and ouercome Which if it shoulde haue held Christ as fast as other men then no man could haue had any hope that his saluation had bene obteyned Wherefore as Christ before that had declared himselfe to be the Lord both of life and death by raysing agayne Lazarus and certayne others euen so when he had suffered death himselfe and had bene buryed the thirde daye lyke a valiaunt Conquerour hee burst in peeces the bandes of death and breaking open the gates of hell returned into lyfe agayne And this was an euident and infallible argument that both sinne and death was vanquished And for bicause the Iewes did denye and cauill at the resurrection of Christ and to that ende as Mathew sayth had brybed the souldiers with mony therefore Peter constantly nowe defendeth the same God sayth he raysed Iesus the third daye and shewed him openly not to all the people For they were vnworthy to whome Christ whome they deadly hated shoulde so familierly declare himselfe but vnto vs witnesses chosen of God before for the same intent which did eate and drinke with him after he arose from death And whereas he might haue alledged diuers other arguments of his true resurrection he is content with that whereby Christ himselfe declared chiefely the truth thereof that is howe he did once or twyse eate such meate as the disciples offered him in their sight This is a great gentlenesse and goodnesse of Christ who to confirme vs in his resurrection whose dulnesse he was well acquaynted with woulde abase himselfe so lowe as to eate meate also whereof his glorified body had no neede bicause no man hereafter should doubt but that he was risen agayne in the same true and naturall bodye which he went in vppon the earth before Whereby their improbitie and wickednesse is the greater which yet cease not scoffingly to deride the resurrection of the deade who bicause they are lyke vnto the Iewes shall also be iudged vnworthy to haue saluation by Christes resurrection Furthermore although Iesus Christ the sonne of God by his death and resurrection wherin may also be included his ascention into heauen hath accomplished our whole redemption and saluation and therewithall hath purged our sinne and taken awaye all the power of hell yet Peter ioyneth a thirde thing herevnto that is to say his last comming when he shall returne to iudge the quicke and the deade For in this article he declareth a very euident argument of Christes diuinitie of his kingdome For as it is the office of a king to giue iudgemeÌ„t euen so Christ by this argument proueth his godhead bicause he testifyeth that all iudgement is giuen him of his father The consideration of this article is very profytable necessary For if a man consider the course of thinges in this world he shall happen vpon many thinges which may perswade him that Iesus Christ taketh no care for this world For we see the true worshippers of Christ vexed with diuers afflictions to be in neede to toyle and traueile and to be in subiection to the wicked Agayne the wicked enioy all kinde of prosperitie and vse crueltie toward others without comptrolment Which thing of what force it is to kyll fayth the examples of the Prophetes declare whome we reade haue bene sometyme so mooued that they haue thought they haue had iust occasion to complayne of god And surely who should acknowledge Christ to be a king if he consider somtymes the vncertayne vnworthy varietie and alteracion of worldly things But here let vs remember that our king and reuenger Iesus Christ sleepeth not and that there shall be one day a daye of generall iudgement in which they that are aliue as wel as they that are dead must come before the iudgement seate of Christ to receiue in their bodies according as they haue done whether it he good or badde For as Paule teacheth vs when the Archangell soundeth the Trompe the dead shall rise agayne and they that be then alyue shall be chaunged in a moment And Peter confesseth that the Apostles were straightly commaunded to preache this article He commaunded vs sayth he that we shoulde preach vnto the people and testifie that it is he that was ordeyned of God to be the iudge both of the quicke and of the deade For to let passe that which was sayde erewhyle of the diuinitie and kingdome of Christ the consideration of this article serueth much both for the instruction of lyfe and comfort of the godlye For whereas we see diuers for this cause chieflye entysed to sinne bicause they haue perswaded themselues that death maketh an ende of all thinges and that there is no iudgement after this lyfe or else thinke lyttle thereof it can not be but a moste sharpe spurre vnto all vertue if a man consider how he shall once be called to iudgement before Christ how he shall there giue an account of all his sayings and doings Surely the thinking hereof doth most effectuously keepe vnder the affections of wanton fleshe and entycements of the worlde Agayne there can be no
Trogyllion The day following we came to Miletum For Paule had determined to saile ouer by Ephesus bicause he would not spend the time in Asia for he hasted if it were possible to keepe at Ierusalem the feaste of Pentecoste AFter that the Apostle Paule had accomplished at Ephesus all things that appertained to the establishment of the same Church theâ— went hee on with the voyage that hee had before purposed to make in the which hee visited the Churches of Macedonia and Greece and confirmed them in the true faithe Wee haue seene there notable argumentes of the Apostles faythe and diligence when as Paule lette for no laboure or daunger eyther to gette Churches or to preserue those that were gotten At length hee came to Troas where fell oute certaine peculiare things in the describing whereof Luke is very diligent And first hee setteth out an ensample of Ecclesiasticall assemblie and next a myracle that God would haue wrought in that place bothe for the commendation and setting forthe of Paules Ministerie and for diuers causes else Hee describeth this Churche assemblie with all the circumstaunces thereof very diligently And beginning with the time he saythe they came togither on a Sabboth day which day as yet was muche celebrated bicause of the auncient custome Afterward when the Church began more and more to increase the next day following the Sabothe was appoynted for Goddes seruice and in remembraunce of Christes resurrection it was called the Lordes day By this place we learne that suche dayes as God hathe appoynted for seruice or religion ought not to bee neglected of Christian menne For they are not onely needefull bicause of outwarde woorshippe but also inwarde which cheefely consisteth in the studie of Goddes woorde and in the diligent meditation of his benefites the bodie and minde for the time beeing cleane separated from all prophane matters whiche thyng was the cause that GOD commaunded the breakers of the Sabothe to bee punished with deathe And the breaking of the Saboth is accoâ—â—ted of the Prophetes amongest the moste haynous sinnes and causes of the Captiuitie of Babylon so that it was not without a cause that Nehemias thought it is duetie to see that day kept so holy when the people retourned from their captiuitie Whereunto appertaineth also the example of Christ who as he oftentimes vppon the saboth day went into the Sinagoges so he diuers times disputed diligently of the right vsing of that day to deliuer it both from superstition â–ª and also from contempte Then he sheweth also the place where this companie or assemblie mette This was a loft or chambre in the priuate house of some one of the faithfull who appointed it for the Churche or Congregation bicause the Christians for good cause abhorred the Temples of the Idolaters and they had no publike place permitted them by reason the Romane Presidentes bare rule in euery place which either were no fauourers of Christian religion or else were open enimies thereof He sayth there were diuers candles lighted in the chamber to putte away the darkenesse of the nighte and for auoyding the suspition of dishonestie Therefore it is a peeuishe erroure of them which of a foolishe imitation make that a seruice of God which in times past serued for necessitie and thinke that God which is the light euerlasting is woorshipped with candles of tallowe or waxe and for the defense of their inuention vse both this place and the example of Moses lawe For heere is plainely expressed the night time when it is needefull for candles to bee lighted And for the same cause afterwarde the Christians vsed candles in their assemblies bicause they coulde not meete togyther but in the morning before day by reason of the lying awayte of their ennimies as appeareth by the Epistles of Plinius Secundus and may be gathered oute of the Churche wryters The which cause being taken awaye it is but foolishnesse to helpe the day lighte with artificiall lightes It is euident there was a farre other meaning of the Candlesticke in Leuiticus For as all the ceremonies of that Priesthoode were figures of things that Christ shoulde perfourme and were ordained only till the time of correction so the candlesticke also was a figure of Christ which is the true and eternall lighte of the worlde and which by the ministerie of the Gospell lighteneth his Churche for the which cause the Apostles and they which are theyr true and lawful successoures are called the light of the world In the meane season wee learne that it is necessary to haue certaine places for the outwarde woorshipping and for the Congregation to meete in suche as in the olde Testament the Temple and Sinagoges were and suche as after the Apostles times when the Churche began somewhat to be at rest the Oratories that were builded were In these places all things must serue for honestie and for religion and nothing must be suffered that declareth any superstition too much riotous cost or prophane contempt Thirdly he sheweth the cause of this meeting which was as he writeth to breake bread He meaneth the holy supper of the Lorde which in times past they called breaking of bread bicause the bread was broken therein according to Christes institution bothe for that wee shoulde confesse oure selfe sinners and guiltie of the death of Christ and also for that we should vnderstand that the merite of Christ was dealt among vs and pertained indifferently vnto all beleeuers It is very worthy to be obserued howe our forefathers in the time of the Apostles vsed to order and celebrate this Supper Firste of all Paule maketh a sermon as the things following declare bicause the supper was ended after Eutychus was raised Therfore when the sermon was ended they went to the supper and that in the open sight of the assemblie in a place and time appoynted for Gods seruice and after none other fashion than was appointed by christ For that they obserued the same manner and rites in all pointes both the woorde breaking of breade and the example of Paule declareth which reuoked the Corinthians so carefully to that forme of supper that Christ ordained Thus is it euident that Christ also vsed to teach before the supper and did ordaine nothing tending more to superstition than religion Therefore let the Papistes regarde with what argumentes or examples they defend their Masse wherin there is no word of God taught al things are don in a straÌ„ge tong the people haue nothing to muse or think on but wearish and peeuish gestures and stage playes to say nothing in the meane while of the impairing of Chrystes sacrifice of the derogation of his merit and how the faith religion of Christ is ouerthrowne euen vnto the foundations But so ought they to be seduced which had leauer folow the imagination of their own braine than the institution of Christ. Moreouer the manner that Paule vsed in his preaching pertaineth to the description of the assembly of
more Pag. 85 8. Those which hee knowe before those also dyd hee predestinate Pag. 554 8. The spirit of adoption by whom wee crye Abba father 538 8. Neyther death nor lyfe can seperate vs from the loue of GOD. Pag. 328 9. It is not of the will or industrie of man but of the mercie of God. Pag. 135 10. With the harte man beleeueth vnto righteousnes and with the mouth confesseth vnto saluation Pag. 86 10. Whosoeuer shall call on the name of the Lorde shal be safe 665 10. How shall they call on him on whome they haue not beleeued Pag. 509.665 10. How shall they beleeue without a Preacher 509.665.49 10. Howe shall they preache without they be sent 49.510.58 10. Hearing commeth by the worde of God. 625 11. The giftes of God are without repentance 29 11. For if God spared not the naturall braunches 547 11. O the deepenesse of the ryches c. 29.111 12. He that doth mercifully let hym doe it cheerefully 147 12. In gyuing honour â–ª go one before an other 293 12. Reioyce with them that doe reioyce and weepe with them that weepe 491 13. Princes are not fearefull to them that doe well but to them that do euill 321 14. I knowe and am perswaded by the Lorde Iesus that there is nothing common of itself 603 15. Whatsoeuer thinges haue beene written afore time were written for our learning 3 16. The mysterye kept secret since the worlde begonne 674 1. COrinth 1. Wee preach Christ crucified vnto the Iewes a stumbling blocke and to the Gentyles foolishnesse 664 1. But vnto them which are called both of the Iewes and Gentiles we preach Christ the power of God and the wisdome of God. Pag. 538 2. The naturall manne perceyueth not the thinges of the spirite of God. 308.554 3. Paule fed the Corinthians with mylke 680 3. We are the Ministers of God by whome you haue beleeued 566 4. disposers of the secrets of God. Pag. 9 4. What hast thou that thou hast not receyued 308.270 4. In Christ Iesu through the Gospell haue I begotten you Pag. 509 6. Whoremongers and adulterers shall not inherite the kingdome of God. 181 9. Woe vnto mee if I preach not the Gospell 212 10. Ye cannot bee pertakers of the Lordes table 602 10. God is faythfull and will not suffer vs to bee tempted aboue our strength 578 11. There must bee sectes that they which are tryed among you might be knowne 590 13. Nowe we see in a glasse euen in a darcke speaking but then shal we see face to face 175 14. The spirites of the Prophetes are subiect to the Prophets 70 15. This corruptible must put on incorruption 541 15. O death where is thy sting 23 â— COrinth 1. All the promyses of God in hym are yea â–ª 537 1. As the afflictions of Christ are plenteous in vs c. 637 3. Of our selues wee are not sufficient to thinke c. 620.320 â–ª 5. Wee are messengers in the roome of Christ. 71 5. Euery man shall receyue according as hee hath done in bodye Pag. 175.675 5. God hath made him to bee sinne for vs whiche knewe no synne Pag. 535 9. GOD loueth a cherefull gyuer Pag. 485 1. GAlath 1. I maruell that you are so soone turned froÌ„ Christ Pag. 589 1. If an Angell from heauen preach any other Gospell 607 3. This onely woulde I learne of you whether you receyued the spirite by the deedes of the Law. Pag. 184 3. Though it bee but a mans Testament yet if it bee proued no man c. 186 3. Hee sayeth not to the seedes as of many but to thy seede as of one ibidem 3. The Lawe is our Schoolemayster vnto Christ. 334 3. There is neyther bonde nor free neyther Male nor Female 293. and 656 4. Bycause you are Sonnes God hath sent the spirite of his son c. Pag. 85 4. When the full tyme was come GOD sente hys Sonne c. Pag. 448 5. If you byte and deuoure one another 146. â—24 5. Would GOD they were cut off which trouble you 606 5. I testifie to euery man whiche is circumcised 589 EPhesi 1. Accordinge as hee had chosen vs in him before the fouÌ„dacions of the world were layd Pag. 294.525.202 1. Christ worketh all thinges in vs. Pag. 201 1. God hath made Christ sit on his right hande in heauenly places Pag. 36 4. Christ is ascended vp aboue all heauens to fulfyll all things 38. and 51 4. When hee went vp on hyâ— hee ledde captiuity captiue 37 4. Hee gaue some Apostles some Prophetes c. 10 6. Watch with all instancie and supplication 205 PHilipp â— In the name of Iesus euery knee should bowe 309 2. God woorketh in vs both to wil and to doe of good will. 270. and â—54 3. Our conuersation is in heauen Pag. 37 4. I can doe all thinges thoroughe Christ. 169 COlos 2. Hee hath spoyled al principalitie and rule and made a shewe of them openly 37 3. Filthie communication 15 THessalon 2. How they kylled the Lord Iesus 556 4. The Lorde himselfe shall descend from heauen in a showte and in the voyce of the Archangell 35 5. Reioyce euer praye continually 115 5. Examine all thinges holde faste that is good 655 1. TImoth 2. One Mediatoure Pag. 107 2. God would haue all men to come too the knoweledge of the truth 561.655 3. A Bishop must bee the husband of one wyfe 765 4. Meates are Sanctifyed by the woorde of GOD and prayer Pag. 147 5. Bee not partaker of other mens sinnes 15 6. Wee brought nothinge into this worlde and it is certayne wee maye carry naught awaye c. Pag. 299 2. TImoth 2. To deuide the word of Truth rightly and dulye Pag. 680 3. Applye thy reading 15 3. Thou hast perceyued my Doctrine 578.592 3. All scripture is gyuen by inspiration of God. 5â—2 4. Bee instant in season and out of season 351 HEbreor 1. Aungels are ministring spirits 246 2. Hee tooke not on him the Aungels but the seede of Abraham 105.178 4. Wee haue not an hyghe Priest that can not bee touched with the feelinge of oure infirmities Pag. 107 4. The woorde of God is a twoo edged sworde 660 9. Christ came to be an hyghe priest of good things to come 37 10. The bloud of Oxen and Gotes can not â—â—ke away sinnes 545 11. Faith is the grounde of thinges that are hopeâ— for 295 11. Without â—â—ith it is impossible to please God. 47.341.665 11. By fayth Moyses when he was great refused to bee called the Sâ—nne of Pharaos Daughter Pag. 320 13. Forget not to doe good and to distribute 139 13. Remember theÌ„ that are in bonds euen as if you were bound with them 491 IAmes 4â— The friendship of thys world is enimitie with GOD. Pag. 26 1. 〈◊〉 â–ª Christe was ordâ—yned before the worlde was made Pag. 109 4. The tyme is come that iudgement muste beginne at the house of God â–ª 269 5. God resisteth the proude 506 2. PEâ—r 3.
teacheth vs in euery place that hee is gyuen to vs a King and a Priest but chieflye Dauid So as he was King he gaue vs Lawes of lyfe euerlasting and made his expedition as it were into this worlde to fight against Sathan the common enimie of mankinde ouercame him and set vs at libertie which were tyed fast in the chaines of our sinne Furthermore of his liberalitie more than royall he abundantly enriched all that beleeue in him with the treasures of the kingdome of Heauen Moreouer by his Priesthood he taught vs he prayed for vs and for al them which hanged him on the Crosse and he offred his body bloud which he tooke of vs to be a sufficient sacrifice and acceptable to God for our sinnes Hereunto serued the myracles by the which he thought to bring men to the obedience of faith and to teache the simple thereby how to know him The other place he assigneth for Doctrine wherin the reason of all the things done by Christ is declared In the meane season we must not thinke Luke in vaine to haue ioyned Workes and Doctrine togyther comprehending in these twoo woordes all that concerneth christ For he teacheth that in the consideration of Christ these twoo must needes be ioyned togither For except wee consider hys doctrine with hys woorkes they shall no more auayle vs to the knowledge of saluation than the thinges done by any other liuyng a thousand fiue hundred yeares past and more But if we consider his doctrine we shall vnderstand that all these thinges were wrought for our sakes that saluation might happen to vs through the benefite of Christ our Redeemer Also the consideration of hys woorkes shall bring credite and authoritie to his doctrine forasmuch as they beare most manifest witnesse of hys diuine power and Godhead as Christ him selfe teacheth saying the woorkes which the Father hath giuen mee to finishe the same woorkes that I doe beare witnesse of mee that the Father hath sent mee And againe If I doe not the woorkes of my Father beleeue me not but if I doe them and if you beleeue not mee beleeue the woorkes that yee may know and beleeue that the Father is in mee and I in him With these woordes are the counterfait Christians of this worlde impeached who beleeue all the workes of Christ and furnished with an Hystoricall faith vse to praise all the things that euer he did or suffered but when it commeth to the poynt to beleeue in one Christ and the saluation obtayned by his onely merite then as though they had forgotten theyr former fayth they turne an other way and seeke infinite meanes besides Christ to attayne to saluation by These men doe as they which being allured with the testimonye of common reporte of friendship or familiarity greatly extoll the Science of Phisicke but when they fall sicke refuse to vse the same thereby plainely declaring that they distrust both the Arte and knowledge of Phisicke Euen so that which these men confesse of Christ with theyr mouth they denie in deede The cause of this hurtfull wauering is none other but this for that they consider Christes bare woorkes whereby they are mooued somewhat to marueyle at them but that marueyle endureth not forasmuch as it wanteth the proppe of doctrine and is ignorant of the ende of them Whereas if they would heare Christes teaching they should perceyue that these myracles were wrought and described to the intent that in him onely wee should repose all hope of our saluation For this is his saying I am the waye the light and the truth No man commeth to the Father but through mee Whosoeuer drinketh of this elementall water drawne by his owne strength shall thirst againe But whosoeuer shall drinke of the water that I shall giue him shall neuer be more a thirst Come vnto mee all yee that labour and are laden and I shall refreshe you Furthermore it is to be considered that Luke maketh Christes ascention the very ende and bounde of the story of the Gospell For he saith that he hath spoken in the first Booke of all the things that Christ both did and sayde vntill the same daye that he was taken vp into Heauen after he had giuen commaundements to his Apostles whom he had chosen Hereby we gather that Christ by his glorious ascention into Heauen hath perfourmed all the poyntes of our redemption and saluation For wee haue shewed before that in the Gospell is perfectly contayned the thinges which concerne our saluation Bicause therefore the Ascention of Christ is placed last it is certaine that it was the last ende of all the thinges necessarye to our saluation This if wee holde it shall appeare as cleare as may be that wee henceforth neede no more bodily presence of Christ in the earth For what should he doe in earth which longe since hath faithfully and fully perfourmed the things he had here to doe Wee haue neede of the Spirite the Grace the Meryte the Doctrine the Counsell and protection of Christ which he neuer withholdeth from his and after this sorte as he promised He is with them vntill the ende of the worlde He him selfe also forbiddeth vs to beleeue them which shall say hee is any where corporallye present But bicause wee haue a more commodious place to speake of these thinges a little after where the Hystorie of the Ascention is handled let these fewe woordes suffice for this present This is now to be obserued that Christ would not leaue the earth before he had giuen commaundementes to his Apostles For I vnderstande not this place of that one commaundement where he badde they should not departe from Hierusalem till they had receiued the promised holy Ghost but Luke seemeth to speake vniuersally of all the thinges which Christ meant to admonish his Apostles of and chiefly those which concerned the office of their Apostleship of the which a little after followeth more to be saide This is very comfortable that Christ although absent in his body ceaseth not yet to care and prouide for his Church For here he fulfilleth the dutie of a good and faithfull Householder which goyng into the countrie committeth the charge of his familie to his trusty friendes and in the meane season telleth eche of his housholde what they shall doe while he is absent Euen so Christ ascending into Heauen commended the care of his Church to his Apostles whom he testifieth in the Gospell to take as his friendes He instructeth them with commaundements least they through rashnesse or vnfaithfulnesse should offende The Parables in the .xxiiij. and .xxv. of Mathew make for the exposition of this place Let no man therefore thinke that he is in such daunger of Tyraunts and deceyuers that he is left destitute of the ayde of Christ and so lieth open to theyr pleasure crueltie For he that hath redeemed his sheepe with the pryce of his owne bloud and gaue such charge of them
twoo Disciples goyng to Emaus and after a longe communication beyng set at the table declareth and openeth himself to them And after diuers like appearings at length he shewed him selfe to more then fiue hundred brethren at once as Paule witnesseth But bicause the eies are many times beguiled the deuils legierdemaines are too well knowne wherby he many times with false apparitions deceiueth the vnwary the Lord therefore suffered himself not onely to be seene but also to be felt and handled For fearyng least they might be deceyued with some ghost or illusion of Sathan Beholde saith he my handes and my feete how it is I my selfe Handle mee and see for a Ghost or spyrite hath not flesh and bones as you see mee haue Therefore Christ rysing from death againe tooke not onely a semblaunte and shewe of his former bodye but the verye same substaunce members fleshe and bloude And for a more certaine proofe thereof not onely suffered him selfe to be handled but for auoyding of all scruple and doubte called for meate and did eate in the sighte of his Disciples Not to the ende wee shoulde thinke that bodies glorified had neede to be refreshed with meate and drinke after the resurrection for where they are quite free from all corruption they haue no neede at all of generation but for that he would declare to all men that he still did retaine all the partes of a naturall and perfect body For the glorifying or clarifying of the body taketh away neither the substaunce nor partes of the body but it taketh away the corruption and affections rising in the body by reason of sinne and according to the saying of Paule that that was corruptible and mortall it maketh to rise againe incorruptible immortall glorious and a celestiall body The circumstance of time maketh also for the proofe of Christes Resurrection For he did not these thinges for one or two dayes amongst his Disciples but he was conuersaunt with them still fourty dayes togither and euery day shewed such proofes of his Resurrection These things were the more largely and diligently to be entreated of beloued in Christ bicause there haue bene in all Ages which haue gone about either to call Christs resurrection into doubt or else somewayes to blemyshe and extinguishe the truth of his body raysed againe Neither want wee in these dayes which affirme that Christes body by reason of the glorifiyng thereof is so altered and chaunged that it now can not be conteyned in any one place but is present in euery place And other grounde of theyr opinion haue they none but bicause they would maintaine Christes bodily presence in the Supper Neither perceyue they through theyr contention that while they defende his bodily presence they denie the veritie of his body and so by themselues ouerthrow that which they fight for as for life death For if Christ be corporally present in the Supper either his body must be conteyned in a place or else it is there none otherwise but as it is in euery place And how can it be that that which is conteyned in one certayne place can be at once in many places togither Therfore Augustine vnderstoode these things much better who perceiued well that space of place could so little be seperated from bodies that if we tooke space away then were they no more to be called bodies Take away saith hee space or limitation of place from bodyes and the bodyes shall be no where and forasmuch as they shall be no where there shall be nothing Take away from bodies qualities and properties of bodies and there shall be no where for them to be in and therfore of necessity they can haue no beyng at all The same Augustine aunswereth them marueylous well that in this case flie to Christs godhead and omnipotencie where he saith Wee must beware that wee so defende not the godhead of the man that wee take awaye the truth of his body But of these thinges wee shall speake more otherwheres Now let vs come to declare what causes mooued Christ so many wayes to prooue the resurrection of this body The first me thinketh was the Maiestie and certaintye of the kingdome of Christ which was necessary by his resurrection to be prooued For where it was manifest that Iesus Christ was dead and buryed which the Iewes also confesse vnlesse it should appeare as manifest that he was for a truth risen againe from death all the testimonies of his kingdom should haue bene taken as friuolous and vaine For who would beleue that he was appointed to be king ouer Mount Sion that is to say ouer the Church of God whom he was sure to haue bene dead and wist not whether he were risen againe from death yea or no who would beleeue that he sitteth at the right hand of the father and vseth his enimies as his footestoole whom he knew not whether he were aliue or no Except therfore the resurrection of Iesus Christ were most certaine to vs we could neither acknowledge him for our King nor yet looke for any ayde or helpe in his kingdome And it is no doubt but the Apostles ouercame all the threates of the worlde through this affiaunce and fulfilled theyr course and mynistery with such constancie for that they acknowledged him to be the conquerer of death and were fully certified that he which made them mynisters of his Gospell raigned in Heauen The second cause of so diligent a proofe I thinke was the doctrine and office of the Apostles the certayntie whereof was needefull to be strongly defended against the iudgement of the world Now what more effectuous and stronge proofe hereof could be founde than the glorious and euident resurrection of Christ whome they preached who was well knowne to all men whereas if they had preached some obscure vnknowne person to men they might worthily haue bene suspected But nowe who can doubt of theyr doctrine which preach and teach him who by his mighty resurrection hath vanquished the power of death hauing conquered all his aduersaries hath obtayned an euerlasting kingdome in Heauen This thing considered shal easily perswade vs to beleeue that Iesus Christ spake by his spirite in the Apostles to imbrace with all our hartes the thinges that they haue taught vs. Thirdly it behooued Christes resurrection to be well testified bicause in it consisteth all the strength and force of our redemption and saluatioin For wee reade that he promiseth vs in his Gospell oftentimes resurrectâ—on and life euerlasting He that heareth my woorde and beleeueth in him that sent mee hath life euerlasting and shall not come into iudgement but hath passed from death vnto lyfe This is the will of him that sent mee that euery one which seeth the Sonne and beleeueth in him hath lyfe euerlastyng and I shall rayse him vp agayne in the last day And in an other place he saith I am the resurrection and
dwelling of the Saintes sheweth vs Christ saying Our conuersation is in heauen from whence we looke for a Sauiour euen the Lorde Iesus Christ. Doth he not here appoynt the same place vnto Christ into the which our bodies shall once be receiued To this is to be ioyned the describing of the maner and order of the resurrection to come where he sayeth The Lorde himselfe shall come downe from heauen with the noyse and voyce of an Archaungell and trumpe of God and the deade in Christ shall first aryse and then wee that be on lyue which shall remayne shall be taken with them in the Clowdes to meete the Lorde and so shall we alwayes be with him He sayth that Christ the Lorde shall come yea descende from heauen and that it might appeare of what heauen he meaneth he sayth that we shall be taken in the Clowdes to meete Christ in the aire Therfore all these things are to be vnderstanded of some higher place in heauen where both Christ sitteth and raigneth in his body and into the which all the elect shall hereafter be translated Howbeit Luke is most diligent in describing the maner of his ascention Where first he sayth that holding vp his handes into heauen he blessed the Apostles that is bade them farewell and after the common maner of men departing one from another commended them to the tuition and protection of God almightie Afterwarde they looking vpon him he was taken vp into heauen Which one thing conuinceth them of vanitie and errour which saye Christ vanished away inuisibly For if they herein saye true how was he taken vp on high the Disciples looking vpon him Or would he therefore seeme to ascende bicause he woulde haue vs beleeue he were still conuersant on the earth Herevnto is to be added the ministerye or seruice of the Clowde which as it conueyed him from the earth as in a chariot euen so it caried hym higher than mans sight coulde reach to and tooke him out of sight He vsed the Clowde as a chariot according to that saying of the Psalme which makest the Clowds thy Charet For the Clowde was both a token of heauen into the which he should ascende and also bare plaine witnesse of his heauenly and diuine maiestie Wherevnto also is to be referred the appearing of the Aungels which he would not onely haue witnesses but also ministers of his ascention For it was meete that he which vsed the seruice of Angels in his conception natiuitie temptation death and resurrection should now likewyse vse the same ministers when he woulde declare the greatest poynt of his maiestie And it serued for our profit bicause we might know the maiestie of our sauiour and that although he were absent in bodye yet that he would easily protect and defende vs by his holye spirite and ministery of Aungels whose power hath long since bene prooued by many examples to be infinite and inuincible And although these be great tokens of Christes diuine maiestie and power yet maye we receyue more comfort of the causes mouing Christ to ascende into heauen For by them appeareth the great vtilitie that commeth to vs And first it was requisite so to be bicause of our redemption and saluation which otherwise coulde not be accomplished For whereas by reason of sinne the gates of heauen were shut vp and such is the corruption of our nature that Paule sayth fleshe and bloude that is man ledde with corrupt and carnal affections cannot inherite the kingdome of God it was necessarye that the heauens shoulde be opened againe by Christ that wee might take him for our sauiour and Redeemer This did Christ most commodiously by bringing his fleshe which he tooke of the Uirgin into heauen For who perceyueth not there is a waye made for our fleshe into heauen when he heareth that Christes fleshe in all poyntes lyke vnto ours sinne only excepted is resident in heauen To saye nothing in the meane season of the permutation and chaunge here made For as Christ graffeth his spirite in our hartes to th ende it shoulde be to vs in this lyfe the earnest and pledge of our eternall saluation so againe he caried into heauen our fleshe which he tooke of the virgin Marie that we myght be certified as it were by this pledge that we one daye should in our bodyes inherite the kingdome of heauen Wherevnto Paule hauing respect writeth God which is rich in mercy through the great loue wherewith hee loued vs euen when wee were deade by reason of sinne hath quickened vs togither with Christ for by Grace are you saued and hath also raysed vs vp againe and hath also made vs sit with him in heauen And Paule speaketh not these things in vaine but hath Christ the warranter and Auctor of his saying whose Testament as it were these words following are Father I will that where I am these also whome thou hast giuen me may be with me Wherefore that strong and inuincible trust through the consideration of his ascention ought to bee in euerye mans minde that Tertullian speaketh of Be out of care or be of good cheere fleshe and bloude you haue gotten both heauen and the kingdome of God in Christ. Furthermore by Christes ascention into heauen as by a publyke triumphe we are certifyed of the victorie that he hath gotten of the Deuill For as the Princes of this worlde when they haue vanquyshed their enimies returne home agayne with triumph wherin the Captaynes of the enimies are led Captiues and their ensignes displayed all which declare the victory to be verily gotten so the sonne of God after he had made warre against the Deuill the Prince of this worlde and had vtterly subdued him woulde after this solemne pompe in the sight of his friendes go agayne into heauen that we might be assured the Deuils power was vanquished and that we were deliuered from his tiranny And to this ende Paule seemeth to alledge that saying of the .lxviij. Psalme When he was gone vp on high hee ledde captiuitie captiue and gaue giftes vnto men And in another place hee writeth He made an open showe of rule and power and triumphed ouer them in his owne person Therefore as often as the power of Satan sinne and death shall make vs afrayde so often let vs flye to Christes ascention wherein he hath giuen vs an euident signe of victorye gotten of them and hath sealed the affaires of our redemption as it were with publike and solemne triumph Thirdly the reason of Priesthoode required that Christ shoulde enter into heauen wherevnto Dauid witnesseth he was assigned saying The Lorde hath sworne and will not repent him Thou art a Priest for euer after the order of Melchisedech But the high Priest was woont once euerye yeare to enter into the holy place that was wythin the veyle and that not without bloude which bicause it was a figure of things it behooued Christ shoulde enter
once for all into that very Sanctuary to saye into heauen with hys true body and bloude which he tooke of vs that he might there appeare before God for our sinnes and appease the wrath of god Hitherto appertayneth it that Paule sayth Christ is not entred into a sanctuarye made with handes but into heauen it selfe that he myght appeare now before God for vs. Againe Christ being an high Priest of good thinges to come came by a greater and a more perfect Tabernacle not made with handes that is to saye not of this building neyther by the bloude of Goates and Calues but by his owne bloud he entred in once into the holye place and founde eternall redemption Of the which we gather that Christ after he had perfourmed the things he came to doe on earth entred into heauen to accomplish that which remayned there to be done that is to place himselfe there a Mediatour intercessour and aduocate for vs Wherevnto all those thinges are to be referred that are written in the Scripture touching the office of an Intercessor and aduocate And here is no small fruite of Christes ascention For as often as the conscience of our sinnes troubleth vs and that we thinke heauen is shut a gainst vs by reason of our sinne so often we may flie to the consideration oâ— the ascention as to a most safe sanctuarye and be assured that he is in heauen which maketh intercession for vs who by reason of his merite couereth our vncleanesse and reconcileth vs vnto god Iohn the Apostle teacheth vs the same in these wordes Little children I write these thinges vnto you to th ende you shoulde not sinne But if any man sinne we haue an aduocate with the father Iesus Christ the righteous And Paule sayth Who shall be able to charge the elect of God with sinne It is God that iustifieth who is it that condemneth It is Christ that is deade yea rather that is risen againe who is also on the right hande of God and maketh intercession for vs. Moreouer bicause the Apostles as yet perceyued not these things therfore being astonied with Christes sodeyne departure looked wishely vp into heauen missed his bodily presence which they were woont to haue it behooued they should be more fully instructed Therfore Angels clothed in white garments appeared to them which spake to them on this wyse You men of Galiley why stande you looking vp into heauen The same IESVS which is taken from you vp into heauen shall so come euen as you haue seene him go into heauen There is in these wordes first a reprehension and then a singular comfort and consolation Wee therfore will speake of ech of them as much as this place shall require The beginning of their saying seemeth to haue in it some reprehension You men of Galiley say they why stand you looking vp into heauen Here the Aungels accuse not onely the deede of the Disciples but also the affection and ignorance of their minds For the Apostles therfore lift vp their eyes into heauen bicause they sawe Christ was taken vp in the Clowde And the Aungels denie it not but rather confesse that it so was They were worthy of reprehension that being so often admonished of Christes departure and instructed so often with promises that they should haue the holy ghost would yet desire to haue Christs bodily presence and seeke him both with minde and sight after a sort wayte that he should come downe againe vnto them This therfore the Angels reprehende as if they should saye what ignorance grossenesse of hart is this of yours why marueyle you still at Christes departure Hearde you not before how he must thus depart Hath he not promised you the holy ghost to be your comforter and tutor why therfore wayte you not for him and let passe this bodily presence vntill the daye he shall come in the glory of the father to iudge the quicke and the dead as you may remember he tolde you before this And if we conferre the wordes of the Aungels with the things spoken a little before in the storye of the Ascention it shall appeare as cleare as day that there ought no such bodilye presence of Christ Iesu to be established on the earth from henceforth as they feyne which saye that the body of Christ which was borne of the virgin Marie which honge on the crosse which was buried is eaten in the supper corporally substantially and really handled with the hands of the faithful They see that the hystory of the ascention maketh against this grosse opinion and therefore they make of it a disparition or vanishing away as before I sayde Further they abuse the places of the Scripture First they alledge the wordes of Paule Christ is ascended aboue all heauens to fulfill all things Wherevpon they gather that the condicion of his body being chaunged is spred ouer all places as well supernall as infernall and so he filleth all things with his body Then flying to his diuinitie by reason thereof they saye it must needes be that his humane nature should be euery where likewyse bicause it is vnited and knitte with the Diuine And they thinke they haue founde Gordius knot whyle they say such is the coniunction of the natures that it can not be sundred by death howe much lesse then can this grosse distance of places separate it They haue also the promises of Christ whereby they thinke their opinion confirmed For these be his wordes Where two or three bee gathered in my name there am I in the middest of them Agayne I am with you vntill the ende of the worlde They ioyne to these the wordes of the supper and crie out till they be hoarce againe This is my body which they make also wordes of promise as though Christ by them had promised a reall and substantiall presence of his bodye But the answere is easie to all these As touching the place of Paule we will not dispute of the heauens after the maner of the Philosophers We knowe that Aristotle appoynteth no place without the compasse and circle of the heauens But it is not lawfull to rest vpon the authorite of an heathen man when matter of fayth is in question Paule speaketh of the heauens that be aboue vs and bicause they be accounted among the parts of the world and shall melt in the fire of the last day he sayth that Christ is ascended aboue them to testifie that he is now out of the circuite of this corruptible worlde and taken into that place which from euerlasting was appoynted for the elect and is subiect to no decay or destruction Therfore the more they vrge that Christ is ascended aboue all heauens thereby it appeareth the more hee is gone forth of the worlde Paule addeth to fulfill all thinges which they expounde of Christes body bicause they will shew themselues grosse and foolishe inough For who seeth not
them vnto creatures and thinke their causes must be relieued by intercession of Saintes In which doyng they plainly testifie that they are voyde of the knowledge of Christe forasmuch as they are ignoraunt of his office and of the causes for the which he being God from euerlasting would take verye manhoode into the vnitie of his person He surely sayth in the Gospell No man commeth to the father but by me And Paule as he acknowledgeth one God so he testifieth that there is but one mediatour betweene God and man that is Iesus Christ. But bicause we shall otherwheres haue occasion to speake more largely of these things let these fewe suffice for this present And let vs take it for a great comfort that we see his Godheade whome we reioyce in as our sauiour and redeemer and after whose name we be called Christians prooued by so many argumentes Let vs now returne to Peters sermon and to the explication thereof Secondarilye he setteth forth the passion and death of Christ in suche sort that he laboureth to bring them in feare considering howe heynous a matter they had committed For he sayth This Iesus haue you taken by the handes of vnrighteous persons after he was deliuered by the determinate counsell and foreknowledge of God and haue crucyfied and slayne him Three things are here affirmed concerning the death of christ First he accuseth all the people of so horrible a murther You sayth he haue crucified him and slayne him Yet Peter was not ignoraunt that the souldiours hong him on the crosse with their owne handes And yet truly doth he lay this crime to all the peoples charge bicause they did not only consent to his death but also required with importunate and sedicious clamour to haue him crucified and with their importunacie ouercame Pylate which long withstoode them as the Euangelists teach vs. By this example of Peter we are taught howe to beginne the preaching of the Gospell verily with the rebuking of sinne the which must be detected published and accused For except men acknowledge their sinnes they will not care much for Christ so long as they thinke they haue no great neede of him For it fareth in this matter as in the diseases of the bodye They that eyther perceyue not their sickenesse or else go about to hide it care not for Phisicke neyther will they receyue the Phisition though he offer himselfe So whosoeuer feele no conscience of their sinnes or thinke their sinnes may be dissembled or purged by their owne satisfactions they neyther seeke Christ greatly themselues nor worthily receyue him shewing himselfe to them in his Gospell but standing rather vpon the affiance of their owne righteousnesse feare not to withstande him Whereof we haue manye examples in the Phariseys For the which cause Christ professeth he is the Phisition of those that be sicke and that he came not to saue the righteous but to call sinners to repentance And speaking of the holy ghost amongst his properties he first reckeneth that he shall reprooue the worlde of sinne Agayne when he commendeth the preaching of the Gospell to his Apostles he will first haue repentance to be taught next after which he will haue remission of sinnes to be ioyned Therefore Peter doth not without a cause proceede in this order that speaking of the death of Christ he first prooueth his hearers to be guiltie and to be the auctors thereof And so were it necessary to haue Christes death preached in these dayes that all men myght vnderstande the sonne of God dyed for their sinnes and that they were the auctors thereof For thus it shall come to passe that men shall learne to be sorye in their heart for their sinnes and shall embrace the saluation offered them in Christe with the more feruencye of fayth But least Peter might seeme to accuse the Comminaltie only he addeth another thing whereby the heades and chiefe are accused to be the ringleaders of so heynous a deede For you sayeth he haue taken him by the handes of vnrighteous and slayne him But who are those wicked and vnrighteous The first among them is Iudas sometime a disciple of Christ and an Apostle but afterward a capitayne to them that tooke Iesus The next to him are the high Bishops with all the Colledge of Scribes and Priestes who brybed Iudas with money and hyred him to doe so outragious a mischiefe In the same number may Pylate be reckoned which sitting in iudgement as Lieutenant to the Emperour pronounced sentence of death vpon him And Herode is not altogither faultlesse who when he myght haue set him at libertie being sent vnto him thought it better when he had mocked him to sende him backe agayne All these Peter comprehendeth vnder the name of vnrighteous whose power and authoritie was greatest in the Citie of Hierusalem Howe daungerous a matter it was thus to saye he shall easily perceyue that diligentlye considereth the state and degree of these persons It is an heynous offence to saye the sentence of the Iudge condemning the guiltie is vniust and vnrighteous Yet Peter boldly sayth so in a most populous Citie where the remembraunce of Christ whome he so highly commendeth was yet very freshe Here therefore as in a glasse we maye beholde howe stoute and bolde defenders of Christ the holy ghoste maketh them whome he doth vouchsafe to inspire with his spirite We are also taught what libertie and freedome of speach ought to be in the ministers of the worde to accuse publike offences and how little they are to be regarded who require I can not tell what maner of modestie in the ministers For we neede not thus to extenuate sinne which otherwyse of it selfe as Dauid sayeth vseth to flatter vs Nor wee must haue no respect of persons seeing the person or the auctor can not excuse sinne yea howe much more of authoritie the offender is so much more hurtfull is the offence Besides the minister is a publike person to whose office and charge it is manifest all men are subiect For Christ hath made him a stewarde of his housholde wherein are riche poore Nobles and Commons Magistrates and subiects And that the Lord saith to Hieremie is spoken to all ministers Beholde this daye doe I make thee a strong fensed towne an yron piller and a brasen wall against the whole lande against the kings and mighty men of Iuda against the priests and people of the lande Therefore whosoeuer haue taken vppon them the office of teaching in the Church let them regarde no reasons of the worlde nor of the flesh wherby to be made afrayde but let them rather followe the examples of Iesus Christ the Prophetes and the Apostles all which it is plaine vsed the like libertie in reprehending of sinne that Peter vseth in this place And whereas the things he spake of Christes death myght giue occasion of much offence as though he had bene oppressed by the
And although we suffer afflictions in the worlde let vs be encouraged with hys saying where he promyseth that he hath ouercome the worlde and that wee shall haue peace in him But let vs see the ende of this Sermon which Peter inferreth in these woordes Therefore let all the house of Israell knowe for a suretie that God hath made the same Iesus whom you haue crucified Lorde and Christ. This is a very briefe but yet a graue sentence and verye Apostolyke euerye worde whereof is able to minister an argument and matter of a long sermon But bicause we shall euery where haue occasion to speake more at large of these things we will in fewe wordes note vnto you what Peter meaneth by this saying First he speaketh to all the house of Israell In the name of the house he comprehendeth all sortes and degrees of men teaching vs that Christ is the vniuersall sauiour of all men with whom there is no respect of persons And this is no light or slender token of the goodnesse of God that to a most corrupt people and yet embrued with the bloud of Christ he doth vouchsafe to promise all saluation in his sonne Furthermore let them knowe for a suretie sayth he Ergo our saluation in Christ is certaine and such as a man may safely trust to for he cannot deceiue which is the very truth it selfe Thirdly he sheweth what all men ought to know that God hath made this Iesus of Nazareth Lord and Christ. He calleth him Lord bicause he is our redemer For who is ignorant that redeemers haue a certayne rule or Lordship ouer them whome they haue eyther redeemed with their money or with perill of their lyfe For this cause he sayeth in the Prophete I am the Lorde This is my name and my glorye will I giue to none other He calleth him Christ that is to say annointed bicause he is a King and a priest For it is playne by the Scriptures that in the old time kings and priests were vsed to be annointed And concerning the office of a King we spake somewhat before wherevnto also belongeth the name of a Redeemer or lord Surely Christ maketh lawes as a king according to them he gouerneth the citizens of his kingdome and defendeth enricheth them most liberally with heauenly treasure He is also a priest For both in times past he taught at this day doth teach vs by the ministery of that woord wherof he is the Author in his Church And he hath made a full satisfaction by the sacrifice of his body once offered vppon the crosse for the sinnes of all the world And as whyle he was once vpon the earth he prayed for vs so euen at this day he appeareth before God for vs a faithfull high Priest and an aduocate Therefore he is in deede Christ or the annoynted of god And it is euident that they commit horrible sinne which reiect him and appoint them other Lordes Kinges Priestes and Redeemers But as Peter in the beginning of his treatie of Christ admonisheth them of their wickednesse committed against him so he concludeth his sermon with mention of him declaring that he talketh of him whome they crucifyed We may easily iudge the heynousnesse of the offence by the things which he so singularly commendeth in christ And he vpbraydeth them herewith for none other cause but for that he woulde enflame them being pricked with the conscience of their sinne to embrace Christ their saluation as shall appeare by the successe thereof in the sermon folowing Luke hath giuen vs a viewe of the Apostles preaching Peter comprehendeth in these fewe woords all the articles of the Christian fayth He hath spoken of God the father creator of all thinges He hath spoken of the sonne of God which was made man of the stocke of Dauid and therefore in vnitie of person ought to be acknowledged for verye God and man He hath taught vs that he died was buried descended into hell rose againe and ascended into heauen for vs where he sitteth on the right hand of God the father and shall come to be our iudge what time hee shall put all his enimies vnder his feete yea he shall throwe them into the lake burning with brimstone He hath shewed vs that the holye ghost is come being sent from him to gouerne his Church and all the faithfull Finally he hath prooued that this Iesus is the Lorde and sauiour in whome remission of sinnes resurrection of the fleshe and lyfe euerlasting is purchased for all beleeuers Here is no worde spoken of our satisfactions nothing of priuate absolution auricular confession pardons purgatorye and such like wares Let vs therefore keepe the simplicitie of the Apostles doctrine and let vs embrace Iesus Christ with stedfast fayth that by him we maye be saued to whome be all bessing honour power and glorye for euer Amen The .xvij. Homelie WHEN they hearde this they were pricked in their heartes and sayde vnto Peter and the other Apostles ye men and brethren what shall we doe Peter sayde vnto them Repent you of your sinnes and bee baptised euerye one of you in the name of Iesus Christ for the remission of sinnes and ye shall receyue the gift of the holye ghost For the promise was made to you and to your children and to all that are a farre of euen as many as the Lorde our God shall call THus farre hath Luke rehearsed the first Sermon of the Gospell that Peter made at Ierusalem after the receyuing of the holy ghost The content thereof was that Iesus of Nazareth whome the Iewes crucifyed was Christ and the promised redeemer of mankinde But where it was Peters purpose not only to teach that but also as he was once tolde to catch men aliue and to winne them to Christ therfore he set the heynous wickednesse of their sinne against Christ plainelye before their face For in the beginning of his treatise of Christ he sheweth howe they crucifyed him whome God by many myracles declared to be his sonne and the sauiour which he had promised After this gathering all that he had spoken of Christ into a short summe he sheweth agayne that they nayled him to the crosse and leauing this in their mindes as a sting he concludeth his sermon Howbeit the successe of the matter declareth that these thinges were spoken by Peter not of desire to reproche them but for their health and saluations sake which successe Luke now describeth leauing also a notable example wherein the true way of attayning to saluation by Christ is perfectly declared This place therfore is worthy to be diligently considered for the more profite wherof to be had we shall speake of euery part thereof in order First the Euangelist speaketh of the hearers And after that he declareth how Peter further traueyled with them Touching the hearers he sheweth what effect Peters sermon had When they hearde this sayth he they were pricked in their heartes and sayde
and gouerneth them defendeth and enricheth them moste bounteously with the treasures of his heauenly kingdome The same is a priest for euer according to the order of Melchisedech For he taught in times past and daily doth teach in his Church And by the onely sacrifice of hys body hath purged all the sinnes of men And nowe he maketh intercession for vs before his father being a faithfull bishop to performe all the things which remayned to be done for vs with the father Therefore whosoeuer truly acknowledge the sonne of God to be a king and Priest and the only sauiour of the Church of God and staye vpon him only they beleeue trulye in the name of the sonne of God which the Apostle teacheth to be the chiefe commaundement of God. The ende or fruite of this faith is the wholenesse and soundnesse of all man such as we see happened to this lame man and halt Christ bicause of his faith bestowed on him perfite health of body so that nowe he was able to walke to leape and to skippe And that his soule and conscience was likewise healed appeared by that he praysed God and ioyned himselfe to the Apostles Therefore Christ hath made vs all perfitely whole by faith And he deliuereth vs not from sinne and the punishment therof alone but also regenerateth vs by the immortall worde of God through the operation of his spirite Whereby it commeth to passe that we vnderstande the things that be heauenly frame our selues to the will of God resist the desires of the fleshe and finally can doe all things in Christ which strengthneth vs And after this life attayne to the perfite saluation and true blisse which is prepared for vs in heauen Into this blisse the soule departing this worlde by faith is receyued and commeth not into iudgement And the bodie when it shall haue put of all corruption being raysed vp in the later daye by the trumpe and voyce of an Archaungell shall rise againe Therefore this is a most large and ample fruite offaith which also we can attaine to none other waye than by faith in christ Let vs therefore studie the worde of God by the which God giueth vs faith Let vs ioyne feruent prayers to our studie that being quickened through this faith we may attayne perfite health both of bodie and soule and come to the possession of heauen in Iesus Christ our only sauiour king and Priest to whome be prayse honour power and glory for euer Amen The .xxiij. Homelie AND nowe brethren I knowe that you did it through ignoraunce as did also your Rulers But God which before hath shewed by the mouth of all his Prophetes howe Christ shoulde suffer hath thus wise fulfilled Repent you therefore and conuert that your sinnes may be done awaye When the time of refreshing commeth which we shall haue of the presence of the Lord and when God shall sende him which before was preached vnto you that is to witte Iesus Christ which must receyue heauen vntill the time that all things which God hath spoken by the mouth of all his holy Prophets since the worlde beganne be restored againe THe Apostle Peter in the seconde parte of his sermon touching the myracle done vpon the lame man hath so declared God to be the author thereof that he hath also shewed the Iewes of their great wickednesse committed agaynst Iesus Christ the sonne of god And where there was nothing more horrible and cruell than this fact of theirs it is no doubt but a great number of them in their consciences were not a little wounded and feared Wherefore it was necessary to shewe them the waye of repentance and saluation This doth he in this place which is the thirde member of his sermon wherein he marueylously frameth himselfe to their disposition and capacitie First bicause they seemed to stande vppon the pitte of desperation he teacheth them that there is yet hope of pardon and saluation Then sheweth he them the way of saluation and exhorteth and mooueth them with most weightie reasons to take holde of the same All which thinges being discussed shall much serue for our instruction For they teache vs that God will likewise pardon them which haue most grieuously sinned and they shew what way of saluation they must take which will be reconciled vnto God and are desirous to be saued His beginning is very wittie and commodious in that he teacheth them they be not yet past hope of saluation For except sinners vnderstande this in vaine shall we exhort them to repentance bicause they will thinke it cannot profite them And then it will come to passe that eyther they will become stubborne and heape sinne vpon sinne or else will be swallowed vp of desperation as we reade Iudas was which thing was the cause that the Prophetes among the grieuous reprehensions wherewith they accused the sinnes of the people and threatened them punishment did intermeddle promises and oracles of Christ our sauiour that being feared with the conscience of sinne they might lift vp their mindes againe through faith in the sauiour promised them and learne to seeke saluation in him Peter followeth the industrie of these Prophetes which knewe it belonged to his dutie not to feare the people from Christ by threatening woordes but to winne them vnto him Which ende and marke the Ministers of Christ in these dayes ought to set before them But let vs see the arguments wherwith Peter encourageth them to hope for pardon and saluation First he mitigateth their offence by reason and pretence of ignoraunce I knowe sayth he that you did it through ignorance as did also your Rulers For if they as Paule sayth had had knowledge they would not haue crucified the Lorde of glory Yet Peters wordes are not so to be taken as though he woulde nowe extenuate or excuse their wickednesse which before he so set forth exaggerated For so could he not do without suspicion of lightnesse And ignorance of it selfe excuseth not the things that are committed against the glory of God yea ignorance is no small fault considering we knowe that men are created to that ende to knowe God to worship him and glorifie him But he meaneth to make a difference betweene the Iewes sinne and the sinne against the holy ghost This sinne is when men wittinglye and willingly cast away the knowen truth and Christ whome they knew in their mindes and so make warre with God and his Christ as is euident Iudas the traytor Iulian the Apostata and such other whelpes of that haire did Christ testifyeth that such mennes sinnes shall not be forgiuen And Iohn forbiddeth vs to praye for it The reason hereof the Apostle in the .vj. Chapter to the Hebrues rendreth by a feate similitude taken from the earth For as the earth being well husbanded and watred from aboue and yet remayning barren and fruitlesse by that argument sheweth sufficiently that it will neuer be good so if men
bloudie impietie What neede we to speake of the goodes and reuenues of Monasteryes whereof a great part as appeareth was gathered togither by Simonicall sleightes of such persons as vsed to sell all thinges in Religion For it is as cleere as the day light that these goodes are so vnhappie that commonly they are a stumbling stone to them whome the Gospell hath shined vpon while they are more earnestly busied in getting them into their handes than in setting foorth of Christs glorie So vnhappie vnprosperous is this mischieuous simonie And that that is here sayde of these goodes may iustly be vnderstanded and verified of all goodes vniustly gotten of the which this is the propertie that they procure vnto the owners of them the horrible malediction and cursse of god For the saying of the Lorde is well knowne Wo to him that hourdeth vp the things that be none of his In the seconde part of his Oration Peter exhorteth him to repentance whereby he plainly putteth him in comfort of pardon For to what ende should one repent or conuert which should thinke his doing therein vnprofitable Here it appeareth what the ende and marke of all reprehensions in the Congregation ought to be truely that men might turne from their sinnes and be reconciled vnto God which marke vnlesse it be obserued the libertie of rebuke and reprehension shall nothing differ from euill speaking or rayling Wherefore least Simon shoulde suspect Peters wordes hereof he addeth Repent of this thy wickednesse and pray God that the thought of thine heart may be forgiuen thee He mencioneth his thought that the heynousnesse of his fault might appeare the more the cogitation wherof ought to be farre from a christen mannes minde And here by the way we learne that men sinne not onely in deedes but also by thoughts and desires For where men ought to be giuen vnto God both in bodie and soule it deserueth to be called sinne if we swarue neuer so little from the obedience of god Herevnto belong the things which Christ speaketh in Mathew the fift Chapter touching the exposition of the lawe Furthermore for that he would pearce Simons minde the deeper whome he perceyued to be grieuously tempted by the deuill he toucheth the fountaynes rootes of sinne thereby shewing that he hath neede earnestly to repent Wherevnto this is to be referred which hee sayde in a maner doubtingly If happily the thought of thine heart may be forgiuen thee But nowe he addeth For I perceyue that thou art full of bitter gall and wrapped in iniquitie In the first member or part he alludeth to that saying of Moses where the Israelites are commaunded to beware of themselues least there be among them some roote that beareth gall and wormewood He noteth the inwarde malice or corruption of the minde which causeth whatsoeuer men doe to be bitter and vnpleasaunt before god For as the true worshipper of God out of the good treasure of his heart bringeth out that is good so the vngodly bring nothing but that that is wicked out of the euill treasure of their hart such as in deede Christ sayth polluteth men And by this wrapping or binding is expressed the state of them which being intangled in the snares of sinne cannot vntwine themselues without much a doe and feruent zeale of repentance He teacheth vs that Simon is in such a condition or case that he shoulde thinke a colde and superfluous shewe of repentaunce as not sufficient This place teacheth vs whether sinners ought to be sent verily vnto God with whome vnlesse they be made at one there can be no hope of their saluation Therefore we see in the Prophetes this one thing still repeated that the people should conuert and returne vnto God from whom by sinne they had strayed But for the more commodious doing hereof it behooueth to obserue two things both which Peter prescribeth vnto Simon The first is the woorke of repentance which as we haue elsewhere taught comprehendeth acknowledging of our sinne contricion of heart and amendment of our whole lyfe The other consisteth in godly prayers wherby we aske forgiuenesse of our sinnes bicause the same is a free gift and commeth not through any merites of our workes But Christ alone worketh them both who by his spirite both regenerateth the beleeuing and by the merite of his death washeth away our sinnes reconcyleth the father vnto vs againe Therefore all the order of our saluation consisteth in fayth whereby we take holde of him Therefore aboue all things it behooueth to vrge or require fayth not a deade fayth such as Hypocrites bragge of but a liuely and effectuall power of the spirite whereby it commeth to passe that we both liue in Christ and he by his spirite worketh in vs For this onely grace of God certifyeth the wauering conscience of man and vseth to bring forth in vs most plentifull fruites of true Godlinesse Nowe how did Simon take this graue and wholesome expostulation His wordes declare that he was striken in conscience and mynde For he sayth Praye yee for me vnto the Lorde that none of these things which you haue spoken fall on me It seemeth he commendeth himselfe to the prayers of the congregation but it is a manifest argument of distrust that he sayeth nothing of himselfe but thinketh he may be holpen onely with the prayers of other But in vaine are the prayers of others vnlesse we returne our selues vnto the Lorde This the places of the Prophets teache vs where we are forbidden to pray for them that are wicked and will not repent See Iere. 7.14.15 Ezech. 14. Therefore the errour of them is peeuishe and noysome which think they may be relieued with the hyred prayers of Monkes and Priestes where they themselues holde on in their wickednesse and where the prayers they murmure in a straunge tongue are many tymes not vnderstanded of the Monkes that mumble them We knowe that the prayers of the faythfull are effectuall whereby they commende vnto God the traueyles and burthens of their brethren seeing that Paule desireth to be relieued by them But these prayers take place for them whose selues are mindefull of their duetie and with constant fayth watch for their owne saluation Let vs therefore be mindefull of these thinges and praye earnestly that we be not blinded with the affections of ambition and couetousnesse and so lose our saluation but that we may serue God in sinceritie of heart and attaine vnto saluation in Iesus Christ our Lorde to whome be prayse honour power and glorie for euer Amen The .lx. Homelie AND they whenâ—they had testified and preached the worde of God returned towarde Ierusalem and preached the Gospell in many Cities of the Samaritanes The Aungell of the Lorde spake vnto Philip saying Arise and go towarde the South vnto the way that goeth downe from Ierusalem vnto the Citie of Gaza which is in the Desert And he arose and went on And beholde a man
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
of the Lorde God is vpon mee for the Lorde hath annoynted mâ—e and sent me to preach good tydings vnto the poore that I might bynde vp the wounded hearts that I might preach deliueraunce to the captiue and open the pryson to them that are bounde to restore sight vnto the blinde and to declare the acceptable yeare of the Lorde He is sayde to be annoynted aboue hys fellowes bicause God hath not giuen vnto him his spirite by measure but so abundantly that we all receyue of his fulnesse For he came downe vpon him in the visible forme of a Doue when he was baptised of Iohn so that Iohn thereby knewe that he was that Sauiour that God did declare and manifest vnto mankinde See Iohn the first Chap. There be also other argumentes which prooue he passed all other annoynted of the olde Testament whether they were Kings or Priests For although they were called Christes or annointed yet had none of them power so to annoynt their subiectes that they coulde call them after their annointing Christians that is annoynted But this the sonne of God hath perfourmed who hath annoynted vs and made vs Kings and Priestes to God his father Also none of the annoynted in the olde Testament was worthye of diuine honour and worship None other hath reformed the whole worlde None hath bene had in such estimation amonge his scholers that after his Maisters death he coulde finde in his heart to die for his maisters namesake Moreouer no mannes kingdome or priesthoode hath endured from euer vnto this day And bicause they were mortall men they had neede of Uicares and successors to administer the office wherevnto they were called But the sonne of God being made the administrator of the euerlasting kingdome hath receyued all power in heauen and in earth And bicause he is present with hys Church he hath neede neyther of Uicar nor Successor The same is a king for euer after the order of Melchisedech For hee blesseth vs with all spirituall benediction He teacheth vs by the outwarde worde and inspiration of his holy spirite and he giueth vnto his Church some Apostles some Prophetes some Euangelistes some Pastours and Teachers The same hath with one offering that is to say with the price of his body and bloud purged the sinnes of all the world and hath made perfite for euer them that are sanctified Furthermore being gone vp into heauen he maketh intercession for vs and is a faythfull Bishop for vs in all those things that are to be done for vs with God. Therefore it is truly sayde of Peter that he is the annoynted of God that is to saye appoynted to be the King and Priest of his people Whervpon we gather that all they sinne agaynst the eternall decree of God which make to themselues any other patrones of saluation any other Sauiours of their soules any other Priestes or intercessours For in so doing they robbe the sonne of God of his honor which he constantly affirmeth in the Prophete he will giue to none other Agayne bicause it is manifest that he is annointed of God we must beleeue that his power is inuincible and that they neede not feare the force of the worlde or of hell which acknowledge this king But bicause we haue otherwheres intreated of this argument lette these fewe things for this tyme suffise Furthermore least any man might thinke that Iesus the sonne of God is delyted with a bare name and tytle after the maner of men Peter declareth that he hath and doth faithfully performe the office of a king and priest At this present he premyseth certayne generalities declaring his benefites tâ—â—arde vs meaning hereafter to intreate of the maner of our redemption as the Sermon following shall declare And first he sayeth he went about doyng good vnto all men This is the dutie of a faithfull king and Priest not onely to helpe them with ayde and counsell that seeke for it at his hande but also diligently to prouide and looke about who haue neede of a tutor and benefactor This the Euangelistes teache vs that Iesus Christ the sonne of God hath most faithfully performed For as for our saluation sake he came into the worlde so he caried the doctrine of saluation and myracles wherwith he confirmed the same ouer all Iury Galiley and remayned no long whyle anywhere but plainly confessed that he must preache to all men euerywhere And he did not onelye curteously receyue them that came to him but also friendly inuited and called to hym all that laboured and were heauy laden promising all them that would come vnto hym reast and refreshing And that which it appeareth he dyd in tymes passed the same he doth also at this daye while he spreadeth the preachyng of his Gospell wyde ouer that it enricheth lyke a shower of raine now one nation now an other with the seede of his heauenly word so that not without a cause it may be sayd now adayes also he goeth vp and downe bestowing his benefites on euery man For he faithfully teacheth them that be in errour he bringeth the deceyued and wandring Pilgrimes into the way he friendly correcteth the corrupted with vice he gently comforteth the afflicted consciences and with his righteousnesse and satisfaction defendeth them that are feared with the rigor of Gods iudgement Therefore great and hydeous is the ingratitude of them which abhorre such a benefactour as cruell and vnmercifull and vse to seeke helpe and counsell at others Yet is their iniquitie more horrible which wickedly reiect his word and will not witsafe to heare it and so cast from them that saluation which they ought to seeke and embrace with open armes and all kinde of diligence Both these vices are to common in our dayes the indignitie wherof if we woulde diligently expende we shoulde lesse marueyle at the causes of so many euils as on euery side compasse vs. The other benefite of Iesus Christ is sayth he that all they that were oppressed of the Deuill were healed by him This appertayneth peculiarlye to the office of a King whereof also mention is made Psal. 72. He shall kepe the simple folke by their right defende the children of the poore and punish the wrong dooer c. But bicause Christ was the author of our spirituall redemption Peter maketh mention of a spirituall Tyrant to saye of the Deuill who after he had made our first parentes guiltie of transgression by them brought in all kinde of calamitie and death it selfe into the world and by the permission of God so oppressed all mankinde wyth his exceeding tyrannie that he is thereof called the Prince of the worlde For he brought to passe by sinne that they whom God had created vnto lyfe fell into death that they whome God aboue all other Creatures had endued with reason sinned agaynst the lawe of nature that they which ought wholy to haue depended on the worde
can not be in rest and safetie bicause the insatiable auarice of Priestes exacteth tribute of them fayning that their soules are tormented and purifyed in the fornace of Purgatorie Is there not an vnknowne God worshipped amonge vs the God Maozim as Daniel sayeth whome all our fathers knew not which eyther is made of bread or chaunged into breade Would God men woulde nowe a dayes expende these thinges and learne what a miserable case it is to want the lyght of truth For whoso lacketh this lyght are both ignorant themselues of all things in religion and lose their labor before God which neyther can nor will be worshipped with mans traditions Let vs therefore harken vnto Paule and the Apostles whome God ordeyned to teach the blinde worlde his true religion and worship Furthermore Paule so teacheth al these things in the second part of his sermon that therwith also he confuteth the errors of the gentiles wherof sprang those errors which yet bewitch the world In the meane while although he had to do with most subtile Philosophers and curious men yet he disputeth not subtilly of Gods essence or nature which God himselfe testifyeth Exo. 33. is inscrutable but describeth God by his works teaching what we ought to beleeue of him and how to worship him God sayth he that made the world and all things therin conteyned seeing that he is Lorde of heauen and earth c. It seemeth he speaketh this agaynst the Epicures which affirmed the world was from euerlasting or else that all things came togyther by concurrence and meeting of motes togither and that God had no care of worldly things But Paule sayth that God is the creator and lord of the world and layth this for an infallible grounde of hys doctryne such as no man will denie but he that is voide of common reason Herofhe gathereth that templary religion was but a vayne thing which was of such pryce and authoritie among the Grecians that they hated the Persians for none other cause more than for that they euerywhere burned the temples in Greece bicause they sawe they serued more for superstition than godlinesse Thus reasoneth Paule He that is Lord of all things must needes be euerywhere But god as he is creator of all things so is he Lorde of all Therefore he is present euerywhere and so by consequence dwelleth not in Churches which are builded with mens handes But that which is sayde agaynst the Gentyles which iudged that religion stoode in the bewty and furniture of Temples and vnto them tyed the maiestie power and grace of God the same maketh agaynst all those which glorying in the honour of the true God are yet drowned in the dotage of this errour When Salomon had bestowed great costes and treasure in building of a Temple at length he sayth vnto God Behold the heauen of heauens is not able to conteyne thee howe much lesse this Church which I haue builded And God himselfe in Esay cap. 66. sayth Heauen is my seate and the earth is my footestoole where therefore shall this house bee that you will builde for me Ieremie sharpely reprehendeth the Iewes trusting in the religion of their Temple Yea Christ sayeth that true worshippers are not tyed vnto certayne and peculiar places but sheweth vs that they worship God euerywhere in spirite and in truth Here therefore are all pilgrimages taken away in the whych foolish menne of an heathenish error suppose saluation chiefely to stande And yet for all this we vtterlye condemne not the vse of Churches For they serue for outward religion which is necessary for the profession of fayth and for the nourishing of concorde and vnitie whyle we resort thyther to heare the worde of God that is to saye common prayers and to haue the sacraments ministred Wherevnto Temples must be so ordered that we must thynke it vnlawfull to pollute them with any kinde of prophane vsages But Paule continueth on in describing of God saying that God hath neede of nothing Wherevpon he gathereth that he is not worshypped wyth handes and that religion consisteth not in outwarde obsequies and duties of men He prooueth the Antecedent in that he sayth he giueth life and breath vnto all men By this argument he impugneth the vaine affiance in priests in whome our Auncestours reposed the chiefe part of religion It seemeth Paule tooke his argument out of Gods wordes where he accuseth the Israelites that thought he was worshipped and pleased with sacrifyces For he sayth I will take no Bullocke out of thy house nor hee Goates out of thy foldes For all the beastes of the forrest are mine and so are the cattelles vppon a thousande hilles I knowe all the fowles vpon the mountaines and the wylde beastes of the fielde are in my sight If I be hungry I will not tell thee c. But by this argument it appeareth all popish religion is condemned For what else doe they in that religion but being deceyued by wicked superstition take from the poore commended to vs by Christ the duties which they offer to Saintes that haue no neede yea which knowe vs not Yea the most of their oblations serue for Idols voyde of all senses or for Priests that liue wantonly and in ryot In the meane season superstition hath taken so deepe roote that it is thought a lesse offence to kill a man and robbe him than to take a peece of a vayle from an Idoll or the aultar to clothe a poore bodye with O maners O times But some man maye saye If God be not worshipped by sacrifyces why did he appoynt them for the people by Moses and commaunde them Let vs consider there were two kindes of sacrifyces The one was expiatorie for sinnes so called not for that sinnes coulde be purged by the bloude of Oxen and Gotes for that Paule plainly denieth Heb. 10. but for that they prefygured Christ whome all the holy and godly men beleeued shoulde dye for the sinnes of the worlde at a time long before appoynted They taught vs also that we shoulde slaughter and mortifye all beastlye affections and bring a contrite heart before God which Dauid testifyeth is the acceptablest sacrifyce that God requireth Another kinde of them was gratulatorie or of thankes giuing for benefytes receyued Yet all these for the more part consisted in bloud bicause as yet the bloud of Christ was not shed wherwith only the father shoulde be appeased This bloude therefore being shed and the mysterie of our redemption accomplished there remayned no more sacrifyce expiatorie or propitiatorie for sinnes For Christ his merite is sufficient and there is no neede of other sacrifyce as the Epistle to the Hebrues at large teacheth vs Yet Christians want not sacrifyces but yet vnbloudy for since the bloude of Christ was shedde there is no more vse eyther of beastes bloude or mannes in the things pertayning to the ordinary honouring of God. For they make themselues
Christ cryeth Repent you for the kingdome of heauen is at hande The Apostles preach likewyse by his commaundement And in the last of Lukes gospell he prescribeth the same order of teaching that fyrst repentaunce shoulde be preached in his name and then forgiuenesse of sinnes Which order all this booke and their Epistles doe sufficientlye testifye they diligently obserued Therefore they falsly and to impudentlye call themselues Gospellers which holde on in their former errors and licentiously followe vice and will not suffer the Ministers to reprooue their maners which is as though a man shoulde desire of the Phisition to maintayne his health but yet woulde not haue him withstande sickenesses and applye thereto conuenient dyet and remedies We are taught moreouer that no man is excused before God eyther through ignorance of his Predecessors or times passed For that our auncestors erred in the ages passed was through the iust iudgement of God which dissembled and bare with their errors But when he reuealeth his will it is certayne he will no longer beare with their error but requyreth repentaunce of all men Which thing whoso performeth not are contemners of the grace offred and therfore deserue most grieuous punishments This thing shoulde they well obserue that vnder the plausible pretence of forefathers and auncient superstitiousnesse persecute the Gospell with fyre and sworde But they shall neuer escape the iudgement of God whereof Paule reasoneth in this present place For he alleageth the cause wherefore God nowe reuealeth his worde vnto the Gentyles saying for he hath appoynted a day in the which he wyll iudge the worlde with righteousnesse c Thus he layeth before their eyes the auncient vsage of God which neuer punisheth any sinners but such as are abundantly tolde and warned before For he can doe nothing but he fyrst reuealeth the same vnto his seruauntes the Prophets We haue euery where examples not onely in the scriptures but also in the stories of the Gentyles so that we neede not here to stande long in rehearsall of them It is better for vs to consyder the order of the last iudgement which Paule briefly and plainly toucheth Fyrst bycause of Epicures their sectaries he declareth that God hath appoynted a day of iudgement bicause none should hickscornelyke deryde the mention therof which thing Peter teacheth vs certaine â—oâ—kers should doe And that that Paule sayth the whole consent of scripture prooueth Herevnto appertaine the things spoken in the last chapter of Daniel Which Christ also so often inculcateth And as it is sayde in an other place we must also come before the iudgement seat of christ This doth the iustice of God plainely requyre which coulde by no meanes stand if that iudgement were not where euery man shall receyue condigne rewarde according to his workes For in this worlde we see for the most part that the godly are afflicted without anye renumeration and the wicked rage and ryot without check Then he declareth who they be that shall be thus iudged naming all the worlde which we in the articles of our faith expresse by the quick and the dead Therefore none shall escape that day but as we sayde before we shall all come before the iudgement seate of god For there is no respect of persons with God neyther can any man bleare his eyes This thing ought to make great men which are puffed vp in worldly pride mindefull of modestie and humilitie Thirdely he declareth the maner and fashion of the iudgement saying he shall iudge with righteousnesse Therefore there shall be no place for colours or pretences but they that haue synned vnder the lawe shall beare the sentence of the lawe and they that haue sinned without lawe shall be condempned without lawe And euery man shall receyue according to that he hath done in his body This ought we to remember when the entisements of sinne and the fleshe creepe vpon vs which pull vs from doing our duetie when also the glorie and riches of this worlde prouoketh vs to sinne For what shall man giue for the redemption of his life in that daye when the most seuere Iudge shall pronounce sentence according to the tenor of iustice Finally he defyneth the Iudge by whome God shall iudge the worlde verâ—ly by the man whome he hath ordeyned So he calleth Christ bicause of his humaine nature meaning to vse the more tollerable name among the vnbeleeuing to the ende he might come by little and little to speake of the mysteries of christ It is not without a cause that the scripture euerywhere declares that Christ shall be our Iudge For this maketh very much for the comfort of the godly when they heare he shall be their Iudge who they knowe is their Sauiour and Byshop For hereof they gather that he shall rather be a reuenger than a Iudge for them as Iob calleth him And they are not afrayde of the sentence of damnation at his hande whome they beleeue was offered on the crosse for them Againe to the wicked it is a great terror when they thinke he shall come to be their Iudge whome they haue wickedly contemned For they shall looke vpon him whome they pierced and to their perpetuall hindraunce and losse shall be constrayned to abyde his iudgement whome they would not acknowledge to be their redeemer Nowe bicause Paule hath made mention of Christ he beginneth to intreate of his mysteries in which treatise no man maye doubt but he was more prolixe and diligent then is here mentioned Luke noteth the chiefe pointes onely which abundantly declare what Paules oration and doctrine was They are three in number First he sayth he was predestinate or appointed of God from euerlasting as is elsewhere sayd This appeareth by the promises which declare he was ordeined to be the sauiour of mankinde euen from the very beginning Hereof we gather as Paule otherwheres teacheth that saluation commeth of grace without anye our desert For what man is there which can bragge that he hath deserued from euerlasting that the sonne of God should be appointed to be his sauiour Secondly he sayth that God in Christ hath perfourmed his promise vnto all men meaning that in him the promises fygures and prophecies wherein long agone saluation was comprysed are fulfylled wherevnto Christ being ready to yeelde vp the ghost had a respect and sayd It is finished or perfourmed And after his resurrection he shewed that so it behooued thynges shoulde be perfourmed that the Scriptures might be fulfylled which are wrytten in Moses the Prophetes and Psalmes Where vppon we gather that they all fowly erre which shewe any newe or other waye of saluation than in christ For what else doe they but reprooue God and Christ of lying See touching this poynt 1. Iohn 5. He that beleeueth not God maketh him a lyer c. Thirdly he maketh mention of Christes resurrection meaning thereby to prooue that he is the God and iudge of
and soules of the deceassed wherin one of the least defences of Antichristes tirannie hath not consisted to saye nothing howe through their wicked exorcismes they haue polluted baptisme and Gods whole religion Yea by this meane it came to passe that no kinde of men had more students of Necromantie and Magike then the Monkes and Priestes and euen the highest priestes were not behinde in these wicked sciences For the hystories of Syluester the seconde Gregorie the seuenth Alexander the sixte and many other are well knowne to euery man Also we are taught what to iudge of such â–ª as attribute godly power to holy names and sentences taken out of scriptures as though by these eyther euill spirites coulde be driuen awaye or diseases and maladyes ridde from men and beastes bodyes or that they which study south-saying an arte inuented by mans curiositie could tell vs what is to come or what shall happen hereafter This is a Iudaicall or rather an heathen or a Gentile superstition and not without a cause condemned by the lawes of god For fyrst vnto a vaine sounde of wordes vnto dombe fygures and ceremonies full of horror is attributed a power of helpe which is no light offence against the fyrst precept of the tables For there we are commaunded to acknowledge God onely for our helper to put our trust in hym onely and to aske all our ayde and succour of him Next men are sent from the inuocation of God vnto wicked sciences as though thereby God might be inforced to helpe vs against his will. Moreouer the kingdome of the deuill is no waye more fortifyed then this who dyligently seeketh to make men looke for helpe and counsell in other thinges then in God bicause that is the most commodious way for him whereby to deceyue and beguile men Therefore we reade that these sciences in olde time were not without a cause abolished both by the lawes of GOD and Emperours And there remaine in the Popes law Canons gathered out of most auncient counsels and fathers which admonishe vs to keepe such as were giuen to these artes from the communion of the faythfull And here we must not giue eare to their obiections which frame arguments of the successe and holynesse of the words thereby to defende their impious superstition For they say a many are healed by these meanes and that things otherwise impossible are hereby euery day brought to passe Againe they say there is no offence in them bicause they consist for the more parte vpon the holy names of God or else vpon certaine notable sentences of holy scripture The aunswere is easie to both these obiections We knowe that Satan is able to shewe woonders but not without the sufferance of god It is well knowne what he wrought in tymes past by the Magitians in Egypt and howe he burned Iobes cattle and seruauntes by fyre from aboue Yea Augustine testifyeth that he is able to doe straunge matters bicause he can transfourme himselfe into an Aungell of light But doth it therefore become christian men to beleeue his suggestions or to vse his helpe why doe we not rather regarde the counsell of God which suffereth Satan thus to doe bicause he meaneth eyther to trye the fayth of his people or else to send effectuall illusions to those that haue deserued destruction Let vs therfore stande fast in the fayth least we swarue therefro and be left wholy to Sathans scorning and delusion Againe touching the holynesse of the wordes we dispute not but we say the more holy they are the more detestable it is to abuse them For this is not the vse eyther of the names of God or of his wordes to serue for magicall mutterings and with a vaine sounde to dryue away eyther spirites or diseases but to declare and set out vnto vs the propertie of God and his wyll And if holynesse of wordes can excuse Magicians and enchaunters then shall they also be excused that commonly abuse the other holye and wholsome creatures of god But howe vaine these mens excuse is that forme or maner of exorcisme which these exorcistes vsed aboundantly declareth For what is there in them to be reprehended They vse this worde adiuring according to the example of most godlye men Next they adiure by the name of Iesus and least they might seeme to meane some counterfeyte Iesus they plainely expresse him whome Paule preacheth Notwithstanding they are accused of impietie bicause they vsed the holye wordes naughtily and without fayth for their lucre sake and aduauntage Therefore away with them that will seeke such slender pretences for their Iewishe and heathen superstitions and let vs not beleeue them which dare abuse the names of God and his Christ. But let vs consider the successe of this enterprise which was very agreeable to their presumptuousnesse For the euil spirit answereth these exorcistes and sayth Iesus I know and Paule I know but who are you And streightway he setteth the man whome he possessed vpon them maketh hym to season on them so strongly preuayling against them al that he wel bette them and set them packing out of the house naked By the which argument it is most euidently perceyued that there is no power in holye wordes of themselues whereby to driue awaye deuils or any other euils but that all such effectes depende vpon Gods prouidence which sometime worketh myracles also euen by Infydels when he seeth their helpe serue for the setting forth of his kingdome and glory This example teacheth what all they maye looke for which abuse the name of Christ or his lawes for their priuate lucre and aduauntage This is a common thing in these dayes For what else doth the Pope seeing vnder the cloake of Christes name he chalengeth to him the supremacie in the Church What else doe Masse Priestes when peruerting the maner and order of the supper they imagine Christ is at their becke and chaunge the wordes of the supper into a coniuration through the power whereof they transubstanciate as they say the breade and wine into the body and bloude of Christ What shall I speake of the keyes vnder the pretence whereof they haue burst into mennes consciences ordeyned satisfactions and expiations of sinnes little or nothing differing from those which we reade the heathen sometimes vsed I lette passe infynite other things which though God punishe not by and by as we see he did the children of Sceua yet the iudgement of the Lorde as Peter sayeth sleepeth not by the which long sithence their punishments are appointed We are moreouer taught by this place howe great the power of our Sauiour Iesus Christ is seeing he can vse the Deuill be he neuer so lothe to the setting forth of his kingdome For who wyll thinke that he woulde willinglye beare witnesse to Iesus Christ and Paule his seruaunt and hurt his owne bondmen and instruments He is yet compelled to doe both bicause it seemeth so good vnto the Lorde at whose sight
the Churche which we may coniecture by the time For first it is sayde that he prolonged his sermon vntill midnight then when supper was done howe he discoursed till breake of the day of things appertaining to religion Therefore his teaching was not for a fashion sake and as though he cared not whether he did it or not but with great zeale and diligence For where he had a righte iudgement of his ministerie and knewe he was sent of God to be an Embassador for Christ as he testifieth in this later Epistle to the Corinthians the fifthe Chapter he therefore was very feruent in zeale bicause he would not be coumpted an vntrustie Ambassadoure vnto god Also it is euident that the hearers had as good a iudgement of Paules ministerie as of his doctrine bicause they did vouchsafe to beare him so paciently all the night long By this example is the slouth of our age reproued and the great contempt of Goddes woorde For in the Ministers appeare not those tokens of the Apostolike zeale bicause many of them are occupied more in vaine studies than in the meditation of Gods woorde and thinke they haue well discharged their duetie if they make one or two cold collatiōs in a weke Again the people that can not stand long to heare thinke euery minute of an houre that they spend in hearing of Goddes woorde an whole day whereas in trifeling studies yea in filthie and dishonest they thinke no time no cost no laboure too muche Hereof it commeth to passe that the authoritie of the Ministerie is despised and the word of God kept from a great many See what God sayth of both these euils in Malach. 2. cap. and Amos. 7. Now followeth the myracle by the which God thought good both to approue the ministerie of Paule and also to stirre men vp to the diligente consydering of Paules doctrine In the fyrst part whereof Eutychus is to be consydered vpon whome the myracle was shewed As Paule was preaching he sat in a window either bicause the number of hearers were so many that there was no seate for him elswhere or else bicause he wold haue so shaken of slepe which he perceiued came creping on him Howbeit at length being ouercome of sleepe he fel downe and died of the fall But if this thing came vnto him whose sleepinesse might many wayes be excused what thinke we may come to passe and fall on those which heare the worde of God in contemptuous wise and while they seeme to sit to heare either of purpose settle them selues to slepe or else being ouercome with surfe◠and quaffing are enforced to sleepe As these men are negligent of their saluation so they much regard not the maiesty of god Wherfore it can not be but the preaching of the gospel must tend to their destruction which otherwise is the administratrix of saluation vnto the diligent hearers and them that beleeue it Also we are taughte by this place that God permitteth vs sometimes to be tempted with doleful and heauie troubles For what thing I pray you could make Paules doctrine to be suspected seeing his industrie was disturbed with so dolorous a trouble Yea what enuie should the Apostle haue had who should haue bene iudged the cause by reason of his long sermon But the Lord faileth not those that are his but by a notable myracle sheweth by and by that the gospell bringeth saluation so that whatsoeuer seemeth to make most against it serueth to the confirmation therof Let vs learne therefore to iudge rightly of all aduersities that falleth oute God sendeth them to feare vs and to haue occasion to exercise his power Let vs therfore paciently suffer al things and not doubt of the knowne truth For so it shal come to passe that the ende of those things shall be ioyfull whose beginning seemed to vs to be altogither vnprosperous and dolefull as shall be most euidently declared in the second parte of this miracle to omit other examples which might be brought After this Luke describeth the myraculous raising vp of Eutychus againe wherein all thing that Paule did must be considered in order First assone as he knewe of the matter he gate him downe to helpe him and alleageth for his excuse neither the dishnoouring of the Sabothe nor of the supper He is not therfore superstitious but remembring the doctrine of Christe vnderstandeth that the Sabothe was ordained for man and that all externe ceremonies must giue place vnto charitie Therfore they are foolishe superstitious yea wicked which in like necessitie saye it is vnlawfull to breake the traditions of men as they which are so bounde vnto Monkishe rules that they may not helpe their kinsfolke being in daunger or distresse and thinke no cause sufficient to interrupt the sacrifice of the Masse Then falling vpon the yong man he embraceth him not bicause he thought he could bring him to life againe by the touching of his body but for that he knew this must be done by the power of Christ whose ambassadour he was Wherfore this gesture of Paule conteineth the mysterie of our saluation For by the proud fal of Adam sinne death by meane thereof fell on vs all But in Christ life and saluation is offred vs partakers wherof shall all such bee which being drawne by the doctrine of the Apostles as it were by the armes doe come into the fellowship of Christ through fayth Furthermore he friendly comforteth them that are in feare saying Make nothing adoe or be you not troubled For he was not without cause afraide as we saide before least the weake in faith would hereby much haue swarued Wherefore he by and by addeth His life is yet in him By the which wordes he denieth not the myracle but pronounceth modestly of him selfe bicause he would not seeme to attribute any thing to him selfe and for that he would giue occasion to no man to thinke of him aboue that becommed them Then returning forthwith into the chambre againe he maketh an ende of the distributing the Supper and beginneth a newe sermon which he continueth vntill morning and then by sunne vp taketh his iourney Herein is Paules wonderfull diligence to be commended which hauing wrought such a myracle goeth yet on in his vocation and thinketh he hath not yet fulfilled all his duetie as some sluggardes vse but yet great vaunters of their owne labors and trauailes let vs imitate Paules industrie and thinke that we owe God the more seruice the greater tokens we perceiue in oure selues of his power and grace Luke ioyneth vnto this myracle a notable frute of this endeuor and studie For they brought the yong man aliue For the woorkes of God are perfecte and the Apostles beguiled no man with myracles of legierdemaine as Iuglers vse to do Then the beleeuers were not a little comforted not only bicause the yong man was restored to life againe but for that they sawe set before their eyes such an euident testimonie of Gods
Iohn the Baptist and Christ doe plainely declare where they seuerely and earnestly rebuke the Iewes glorying in the bare title of Abraham But Peter by this argument confirmeth those that might dispaire to the entent they might vnderstande their traueyle should not be in vaine if they woulde follow their fathers the Prophetes and embrace Christ the Sauiour whome they foretolde was to come Marke how Peter going about to perswade the Iewes to hope for saluation first maketh mention of the Prophetes He knewe therefore that this was the chiefe argument of Gods fauour toward vs to giue vs expositors of his will bicause that except we perfitely knew it we could not attaine vnto saluation Therfore among the benefites of the olde testament which God in time passed bestowed on his people this is chiefely to be remembred that he furnished them with Prophetes by whome they might be taught the will of god See Mich. 6. Amos. 2. Psal. 107. 2. Paral. 36. Yea Christ himselfe by this argument prooueth that he tooke the Apostles for his friendes bicause he hid none of those thinges from them which were shewed to him of his father Whereof we gather howe great the ingratitude and wickednesse of them is which dare contemne the worde of God and hisse at the Prophets by whose ministerie the same is preached They shall one daye feele the sentence of Christ when he most seuerely reuenge the contempt of his seruants as he threateneth Math. 10. Secondly he calleth to their remembrance the vocation of the Iewes and promise of God alleaging the couenaunt or testament of God made in the time past with Abraham You sayeth he are the children of the couenant which God made with your fathers saying to Abraham Euen in thy seede shall all the kinreds of the earth be blessed He seemeth by an Hebrewe phrase to call them the children of the Testament to whom the Testament belonged and which were Heires written in the Testament of god For so we reade they are called the children of wrath or death whome God in his wrath appointeth to death Peter seemeth to make two argumentes The first is of a thinge before denounced or shewed saying God in the Testament which he made with your fathers hath written you for heyres also Ergo the saluation contayned in the Testament of God belongeth as well to you as to the fathers The Antecedent needed no great proofe with those who knewe the promise of God well ynough I will be thy God and the God of thy seede after thee Then alleaging the summe and effect of the Testament he prooueth by an argument a comparatis that is of things compared or layde togither that they cannot be excluded from the promises For thus God testified to their father Abraham that in his seede all the Nations of the earth shoulde be blessed And if the Testament of God extended to forreine Nations who I pray you will denye that it appertayneth to them that be borne of the stocke of Abraham Yet let vs alwaye remember that Peter speaketh these things condicionally and that saluation is promised to them which by the faith that was in Abraham take holde of Christ least we attribute vnto carnall generation that which dependeth vpon the meere grace of God and his free election as Paule at large prooueth to the Romaines the .ix. Chapter By this place may the madnesse of the Anabaptistes be confuted which will not admit the children borne of the faythfull into the societie and fellowship of Christes Church yet none of vs denie but that saluation standeth in Goddes election and not in carnall generation In the meane whyle where as God in his Testament hath longe since included the children of the faythfull it may seeme great rashnesse to denye them the communion of the Testament and Churche of god Shall we thinke the condicions of the newe Testament more hard and grieuous for our children than the olde were whan by Circumcision the eyght day they were taken into the fellowship of the people of God Or shall the authoritie of Christ be of no force with vs which attributeth fayth to little children and affirmeth that the kingdome of heauen pertaineth to them Or what shall we saye to Paule which speaking of vnlike mariages feareth not to call those children holy which haue but one parent onely be it father or mother that is a Christian Let vs therefore auoyde the headye audacitie of our iudgement and constantly keepe the articles of Gods couenant where it is manifest that saluation is promised euen to very children It is diligently to be considered that God woulde haue our redemption and saluation comprised in a couenant or Testament Which thing as it begon in Abraham so was it afterwarde many times renewed with Abrahams posteritie ofspring Hereto appertayne the things spoken by Dauid Psal. 89. and. 132. and also the things we read in Ieremy 31. touching the new Testament of god And God did not onely make a Testament but confirmed the same with an othe For he sware vnto Abraham and that by himselfe bicause he coulde sweare by no greater These thinges serue to proue the certaintie of our saluation For if no man reiect or breake a mans testament after it is engrossed lawfully prooued then none hath so much authoritie as to infringe or violate the Testament of god For Paule saith the gifts of God are without repentance and his calling cannot be broken God affirmeth the same Ieremie the .33 saying If the couenant which I haue made with daye and night may be broken that there shoulde not be daye and night in due season then maye my couenaunt also be broken which I made with Dauid my seruant c. And in another place he sayeth that the naturall affections of the parents towarde their children be not so sure and vehement as the care he hath to keepe the truth of his Testament and the certaintie of our saluation It shall be profitable to marke diligentlye the summe of Gods Testament which is alleaged by Peter out of the .xxij. chap. of Genesis In thy seede sayth God vnto Abraham shall all the kinredes of the earth bee blessed In which wordes God comprehendeth three thinges First he sheweth what profite commeth to vs by his Testament Secondly he declareth the mediator by whome we shall receyue it Thirdly he teacheth to whome the inheritance of this Testament is to be extended First God promiseth a blessing which is set agaynst the curse as appeareth in Deut. 27. and .28 This blessing comprehendeth in it the whole and entire safetie of man and specially the fauour of God which enricheth vs with all kinde of goodes For it cannot be that he can want either in bodie or soule that hath God fauourable and mercifull to him And it behooued this thing should expressely be promised vs bicause by nature as many as are of the stocke
of Adam are accursed For the Scripture euerywhere teacheth that the curse belongeth vnto sinne And the lawe pronounceth him accursed which fulfilleth not all the things that God commaundeth Deut. 27. Therfore bicause we be all sinners and destitute of the glory and grace of God we be subiect to his wrath and iudgement And as through sinne all kinde of euill is come into the worlde so God by blessinge promiseth all goodnesse Therefore this is a most large promise and comprehendeth all mannes saluation And bicause enmitie was growne betweene God and vs by reason of sinne we coulde not be reconciled vnto him without a Mediator nor attayne vnto this blessing God therefore sheweth vs this mediator where he promiseth the blessing in the seede of Abraham Which place Paule the Apostle with great plainnesse expoundeth of Iesus Christ who wee reade tooke the seede of Abraham For he writeth to the Galathians the third chapter To Abraham were the promises made and to his seede He sayth not and in his seedes as of many but in thy seede as of one which is Christ. Neyther doe we here regarde the cauilling Iewes which expounde this worde seede bicause it is a nowne collectiue of the whole nation of the Iewes and make a comparison as though all people shoulde be blessed after the example of that nation For where it is euident all mankinde standeth accursed Gods Testament shoulde be of no profite vnlesse he appoynted some one which shoulde blesse them and deliuer them from the curse But who that is the Iewes can neuer shewe vs if they refuse Christ forasmuch as in al Abrahams posteritie many and great sinnes may be shewed Whereby it is euident the curse cleaueth to them For the Lorde truly sayd to them by Esaias Thy first father offended sore and thy Rulers haue sinned against me Onely Christ is he in whose mouth was founde no guile and which was able to saye to his enimies which of you can reprooue or impeach me of sinne And he only is declared by God the father to be that man in whome we obtayne this blessing For of him God sayde This is my beloued sonne in whome I am well pleased And he in his last supper openlye testifyed that the accomplishing of the newe Testament consisted in his bloude Through his bloude therefore be our sinnes purged which caused the sentence of male diction to fall vpon vs Whosoeuer therefore will obtaine the inheritance of blisse let them embrace Christ. Howbeit bicause this blisse or felicitie shall not seeme to pertayne to a fewe persons or to one Nation only he sheweth expressely howe farre it ought to be extended including within the blessing that commeth by Christ all the kinredes of the earth For as Paule sayeth he that ordeyned these things is not the God of the Iewes only but of all Nations also And we are euery where warned that touching our saluation there is no difference of nations before God but as Peter afterward testifieth in all people they that feare him and worke righteousnesse are accepted with him Further Christ himselfe sayth that the saluation whereof he is author appertayneth to all men where he testifyeth in the Gospell that many shall come from the East and from the West and rest with Abraham Isaac Iacob in the kingdome of heauen Whervnto this also appertaineth where he giueth coÌ„maundement to his Apostles to preach the gospell ouer all the world Marc. 16. Act. 1. For as the first promise of saluation was made to our first parentes so God woulde haue the same emparted to all their issue and posteritie Neyther is there any other reason wherefore Abraham can be called the father of many Nations but for that all the faithfull of all nations ioyned togither in Iesus Christ are made heyres of the promises of his sonne and of the saluation set forth in Christ by faith The consideration hereof is both full of instruction and comfort For it teacheth vs that we must rashly contemne no man nor yet be prowde of the vaine prerogatiue of our nation which most times dependeth of earthly men and of their fonde iudgement forasmuch as Iesus Christ which is our saluation and glory apperteyneth to all nations Againe it confirmeth vs in the temptations of our fayth that we suffer not our selues to be secluded from Christ in whome we heare that all the nations of the earth be blessed by which argument Peter laboureth here to perswade the Iewes the certaintie of their saluation Thirdlye he comforteth them with the late benefite of God and the present state and condicion of things First when God raysed vp his sonne Iesus vnto you he sent him to blesse you that euerye one of you shoulde turne from his wickednesse He vnderstandeth not by this worde raysing vp the resurrection of Christ from death but he alludeth vnto the oracle of Moyses which a little before he cited As though he should say God hath perfourmed that he promised and hath raised vp that great Prophete and redeemer of mankinde one of your owne brethren And he hath sent him being thus raysed vp and incarnated not to other nations but vnto you and willed him first to notifie intreate of saluation among you Neither can any man denye this For Christ taught among you he wrought myracles among you he vsed himselfe conuersantly with you yea he plainly confesseth that he chiefelye belongeth to the lost sheepe of Israel Furthermore when he first sent vs forthâ—to preache he badde vs we shoulde keepe our selues within the boundes and borders of your nation and not to goe into the way of the Gentiles And his last commaundement when he was ready to ascende into heauen was that we shoulde beginne to preache the Gospell first at Ierusalem and so to publishe it throughout Iurie and then to bring it to other nations â–ª Wherefore you haue no iust cause to doubt vnlesse you list to despise the present grace of God and to doubt of these things which God little lacking offreth to you to feele with your handes Howbeit he beguileth not men with vaine promises he mocketh vs not with emptie bragges of benefites but hath a pleasure to giue vs them in deede and taketh no greater delight than in our saluation We are here taught howe we also maye assure vs of our saluation by the preaching of the Gospell For where it is the message of saluation God truly offreth saluation to them whome he calleth thereby into the knowledge and fellowship of his sonne Neyther is there nowe a dayes any other way or meane by the which God sendeth his sonne vnto vs than by preaching the gospell which fully comprehendeth all the blisse of saluation Nowe Peter in fewe wordes describeth the office of Christ where he sayth he is sent of God to blesse vs. Whereby also we perceyue that by the seede of Abraham he vnderstoode none other but Christ as before