hee be the king of Israell let him nowe come downe from the crosse 269 28. I am with you vntill the ende of the world 879.327.520 28 All power is gyuen too mee in Heauen and in earth 35 28. Teaching them to obserue all things what soeuer I haue commaunded you 335 MArc 8. who so euer shall bee ashamed of mee and of my wordes c. 591 10. No man that forsaketh house c. Pag. 891 16. Goe yee into all the worlde and preache â–ª c. 133. â—10 16. Hee that beleeueth and is baptised shal be saued 458 16. Hee that beleeueth not shall bee dampned 182 16. When the Lord had spoken vnto them hee was receyued into heauen 33 LUc. 1. Hee hath put downe the mightie from their Seates and exalted them of lowe degree Pag. 330 6. Woe vnto you that nowe laughe for you shall wayle and weepe Pag. 115 7. Thy sinnes are forgyuen thee Pag. 181 9. Who so euer will not receyue you when you go out of that citie 549 9. No man that putteth his hande to the plough and looketh back is apt to the kingdome of God. Pag. 549.612 10. Hee that heareth you heareth mee and hee that despyseth you despyseth mee 592.608 10. Into whatsoeuer Citie you enter 549 11. Happie are they that heare the wordes of GOD and keepe it Pag. 351 12. Let your loynes bee gyrte about and your lightes brennyng 8 12. Feare not little flocke for it is your Fathers pleasure to gyue you a kyngdome 50 13. It can not bee that a Prophete perishe any other where then at Hierusalem 16 26. The children of this worlde are wyser then the children of light Pag. 192.657 17. As it chaunced in the dayes of Noe so shall it bee in the dayes of the sonne of man. 661 18. There was a Iudge in a certain Citie 499 21. I will gyue you a mouthe and wysedom agaynst the which c. Pag. 175 22. Yee are they which haue abydden with mee in my temptacions Pag. 171.557 22. I appoint vnto you a kingedome as my father hath appointed vnto mee 538 22. You bee come foorth as vnto a theefe with swordes and stanes Pag. 491 23. To daye thou shalt bee with mee in Paradise 118. 23. Father forgyue them for they wote not what they doe 171 24. Ought not Christ to haue suffered these things c. 27 24. That all must be fulfilled which were written of mee in the lawe of Moyses and in the prophets and in the Psalmes 676 24. Handle mee and see for a spirite hath not fleshe and bone as you see mee haue 10 24. RepentaÌ„ce remission of sinnes muste bee preached in his name among all nations 133 IOan 1. Hee came amongest hys owne 309 1. In him was lyfe 538 1. No man hath seene God at any tyme but the sonne c. 552 1. Beholde the Lambe of GOD. Pag. 544 2. Tho zeale of thyne house hath euen eaten mee 659 3. Hee that beleeueth not the sonne shall not see lyfe 182 3. So GOD loued the world c. Pag. 184 3. The wynde bloweth where it listeth and thou hearest the sounde thereof but knowest not whence it commeth and whether it goeth Pag. 79.138.195 4. Whosoeuer drinketh of the water that I shall gyue him shall neuer be more a thirst 7.665 4. The true worshippers shal worship the Father in spirite and in the truth 328 4. Ye worship you wote not what Pag. 665 5. The woorkes that my Father hath gyuen mee to finishe beare witnes of mee 7 5. Hee that heareth my worde and beleeueth in him that sent mee â–ª is escaped from death vnto lyfe Pag. 563 5. The houre shall come in the which all that are in the graues shall heare his voyce 117 6. No man commeth vnto mee except the Father drawe him 135. and 586.620 6. This is the will of him that sent mee that euery one whiche seeth the Sonne and beleueth on him 12 7. Hee that beleeueth on mee â–ª out of his belly shall flowe ryuers of water of lyfe 19 7. Doth any of the Rulers beleeue on him 45 8. Abraham sawe my day and was glad 122 8. Hee that is of God heareth the worde of God. 181 10. If I doo not the woorkes of my Father beleue me not 7 10 My sheep heare my voice 181.320 No man shal pluck them out of his hande 196.353 10. I haue other sheepe also whiche are not of this folde 554 11. This infirmitie is not vnto death but for the glory of God that the sonne of God might be glorified thereby 165 11. It is expedient for vs that one man dye for the people 633 12. Where I am there shall also my minister bee 12 12. When I am lifte vppe from the earth I will drawe all men vnto mee 2 13. Who so receyueth whom soeuer I sende receyueth mee 9 By this shall all men know that you are my disciples if you loue one another 223 13. You ought also to washe one anothers feete 328 14. I am the waye the light and the truth 538 14. No man commeth vnto the Father but by mee 107 14. In my Fathers house are many dwelling places â–ª 35 14. I will not leaue you comfortles Pag. 308.327.520 14. I will come agayne and receyue you euen vnto my self 12 24. I will praye the Father and hee shall gyue you an other Comforter â—9 15. Without mee yee can do nothing Pag. 110.270 15. If they haue kept my sayinge they will keepe yours also 550 15. Nowe are you cleane thoroughe the wordes which I haue spoken vnto you 596 16. Yee shall leaue mee alone and yet am I not alone 308.520 16. Nowe yee haue sorrowe but I will see you agayne and your harte shall reioyce 115. and 558 16. In the worlde yee shall haue tribulation 98 17. I haue glorified thee vpon earth Pag. 113 17. Father I will that those whiche thou hast gyuen mee be with me where I am 12.36 17. This is life euerlasting â–ª that they might knowe thee 542.552 18. My kingedome is not of thys worlde 98 19. Wee haue no kynge but Cesar. Pag. 179 19. It is finished 118 20. These things are written that you might beleeue 0 ROman 1. Which was declared to bee the Sonne of GOD with power 540 2. Whosoeuer hath sinned without lawe shall also perishe withoute Law. 675 3. What though some of them dyd not beleeue 17 3. Therefore wee holde that a man is iustified by fayth 595 3. All men haue sinned and are destitute of the glory of God but are iustified freely thorough hys grace 458.544 4. Not in circumcision but in vncircumcision 294.297 5. That where sinne abounded there myght grace also raigne Pag. 512 7. The lawe is spirituall but we be carnall 155 7. O wretched maÌ„ that I am who shall deliuer mee from the body of this death 613 8. If God bee with vs who can be against vs. 13.298 8. You haue not receyued the spirite of bondage to feare anye
they offer to Deuil â–ª and 〈◊〉 God. Beside all this they reioyced in the workes of their owne 〈◊〉 In these wordes is expressed partly a trust of minde and ioye that â—â—ringeth thereof both which ought to be sought in God onely and partly a kinde of outward reioycing whereinto ydolaters vse to fall without all modestie or measure The holye historie sheweth that both these things came to passe in thys place For assoone as the Calfe was molten and grauen with a great showte they cry These be thy Gods ô Israel which brought thee out of the lande of Aegypt Then being filled with the fleshe offred to the Idoll they rise vp to play This is the propertie of Idolaters For Idolâ— too men 〈◊〉 their hearts as the Prophet sayth So it commeth to passe that they which should reioyce in God onely reioyce in Idols and where they ought to be ledde and gouerned with the spirite of God they rage in immoderate and vnseasonable pastimes Nowe if thou wilt compare the things hytherto spoken with that is done in the Papaâ—ie or Popedome thou shalt see them all one For what other beginning canst thou alleage of ydolatrie but that men leaue the worde of God and turne agayne in their hartes â–ª to the abhominations of the Iewes and Idolaters from whence through the benefite of God they were delyuered â–ª This appeareth well in that dyuers of our doings agree with the rytes and ceremonies both of the Iewes and Gentiles By and by after contempt of the worde followed the contempt of the ministerie which the ignoraunce and blockheadnesse of the priestes greatly set forwarde which sent the simple people to dumbe ymages there to learne what belonged to their saluation Of these springes issued out newe Goddes some like men some like women some like oldemen some like yong Yea beside the fourmes of men were added fourefooted beasts fowles of the ayre wormes of the earth and fyshes of the sea I let passe the gastly fourmes and sightes of souldyours the whoorishe prancking and decking of Images which should haue represented the lykenesse of saints and of God hymselfe But new Goddes must haue new wayes and maners of worshipping Therefore in the honor of them were temples buylded aulters consecrated offerings hanged vp pylgrimages appoynted lampes burning holye dayes proclaymed sacrifices offred and nothing was left vndone which heretofore was vsed in the sacrifyces of the Gentyles And as though men had bene cleane eased of the burthen of theyr sinnes â–ª they greatly reioyced in the workes of their owne handes And there wanted not libertie of carnall ioyes which neuer raigned more than in the feastes and dedications of these Goddes So grieuous great was the blyndenes from the which God hath deliuered vs by the light of his gospell Let vs therfore hereafter flee the inuencions of our owne witte and the workes of our owne handes Let vs serue God the father of our Lorde Iesus Christ in spirite and in truth to whome be prayse honor power and glory Amen The .lij. Homelie Then God turned himselfe and gaue them vp that they shoulde worshippe the hoste of the skie as it is written in the booke of the Prophetes ô yee of the house of Israell gaue yee to mee sacrifices and meate offeringes by the space of fourtie yeares in the wildernesse And you tooke vnto you the Tabernacle of Moloch and the starre of your God Rempham figures which ye made to worship them Therefore I will translate you beyonde Babylon AMongst many other things which Iesus Christ foretold should come to passe to the faythfull Preachers of hys Gospell this is not the least that he sayde the worlde shoulde persecute them as publike enimies of true religion This thing we see the Apostles founde true euen in the first springth of the church and among them Steuen chiefely who while he goeth about to bring men vnto Christ is accused for that he had spoken blasphemy agaynst God Moses the lawe and all the ceremonies thereof But he both boldly and wisely aunswereth these shamelesse sclaunders rehearsing the auncient religion whereby the fathers were saued and diligently expounding the things done by Moses declaring howe he receyued this worde of lyfe of God and deliuered it vnto the fathers He sheweth moreouer that the fathers were neuer obedient to Gods commaundements but being addicted to outward ceremonies onely feyned diuers things of their owne braine contrary to true religion And by this meane he goeth about to put out of their minds the vayne trust which they had in their fathers religion which is the moste daungerous impediment and let that can be to them that would come to the right waye of saluation To this ende therefore he recyted the hystorie of the golden Calfe whereby he conuinceth their fathers of great vngodlynesse shewing that they were saued of meere fauour seeing they deserued destruction through that wicked Idolatry only And he adioyneth herevnto this present place verye handsomely declaring that they alone sinned not herein but prooueth that their posteritie followed their steppes The rehearsing of the Idolatry of their posterity seemeth to be as it were a preoccupation For thence he preuenteth them if any man shoulde make lyght of the erecting this calfe or should say that it were long ago expiated by the godlynesse of their successors For there is no excuse left for them bicause they were so lyttle the better after their first fall that it rather increased whole heapes of impietie following For where they had once throwne awaye the worde of God and rushed into their owne destruction with myndes bent to vngodlynesse God which before tenderly fauoured them turneth his back to them and giueth them ouer into a reprobate sense to worship all the hoste of the skye and with greedinesse to followe all maner superstition of the Gentyles And in these fewe wordes Steuen briefely comprehendeth all that euer they afterwardes did agaynst the lawes of god For Salomon the first beginner of this euill for his wyues sakes that were Aliauntes and straungers builded Temples vnto diuers Gods of the Sydonians Moabites Ammonites and other Nations Ieroboam after that brought in againe the superstitious worshipping of Calues Achab brought in the honouring of Baal Amasias of a madde counsell and deuyse setteth vp the Goddes of the Idumeans whome he had vanquished to be worshipped Achaz was delyted with the Gods and religion of the Assirians At length Manasses following which farre passed all the wickednesse of his forefathers brought into Iurie whatsoeuer superstition or ydolatrie was to be founde any where among the Gentyles and by force defended those religions agaynst the true worshippers of God insomuch that we reade Hierusalem was filled with the bloude of the Saintes Whose impietie tooke so déepe roote that it coulde not be wholy pluckte vp agayne in Iosias dayes as the sermons of Ieremie and Sophonie abundantly declare And least any man might marueyle howe these things came to
tyme warneth vs at length to awake and casting from vs all vayne inuentions of men to worship the God of our fathers according to his prescript in truth and in spirite through Iesus Christ our Lorde to whome be prayse honor power and glorye for euer Amen The .liij. Homelie OVR fathers had the Tabernacle of witnesse in the wildernesse as he had appoynted them speaking vnto Moses that he should make it accordyng to the fashion that he had sene Which Tabernacle also our fathers that came after brought in with Iosue into the possession of the Gentyles whome God draue out before the face of our fathers vnto the tyme of Dauid which found fauour before God and would fayne haue founded a Tabernacle for the God of Iacob but Salomon built him an house Howbeit he that is highest dwelleth not in Temples made with handes as sayth the Prophete Heauen is my seate and the earth is my footestoole What house will you builde for mee sayth the Lorde Or which is the place of my rest Hath not my hand made all these thinges THe accusation against Steuen consisted of two speciall pointes the one was that he went about to abolish and put away the law the other that he had spoken blasphemye against the Temple and all their rites and ceremonies The first he hath thus farre answered vnto disputing both earnestly and reuerently touching the lawe and Moses the minister thereof For he hath shewed that it was giuen of god by Moses and confesseth it to be the worde of lyfe bicause it comprehendeth in it the rule of life and leadeth vs as a guide teacher vnto christ Furthermore bicause the Iewes gloried very much in the name of the fathers he declared that they were alwayes disobedient so that it appeareth they were not saued by the merite of the righteousnesse of the lawe but through the benefite of Gods mercy and fauouâ— This done he passeth to the other parte of his accusation and reasoneth of the holy place or Temple wherin their chiefe hope of helpe consisted And to be short the ende of all Steuens saying is to prooue that God and the right worshipping of hym is not tyed vnto the Temple Wherevpon it followeth that they oughte not straight wayes to be taken for blasphemers of God which speake agaynst the abolishing therof First therfore he intreateth of the Tabernacle then of the Temple builded about a foure huâ—dred and fourescore yeares after their comming out of Egipt The Tabernacle was a place ordeyned for to do Gods seruice in made of boordes of Sechim woode and hanged rounde about with Curtines being caried vpon two staues running through ringes of gold and the Curtines fastened togither with loupes buttons of silke In this Tabernacle was the Arke of the Couenaunt the Golden table the Candlesticke the Altare of Incense the Altare to burne sacrifices on the Brasen Lauer with the residue of the implementes belonging to the seruice concerning which see Exod. 25.26.27.30 c. All these thinges he easily graunteth that the fathers had in the wildernesse by Moses appointment which was Gods mouth and Interpreter And he calleth it the Tabernacle of witnesse bicause God by it testified his presence and gaue answere in that place for the resoluing of the peoples doubtes He addeth three things wherby he prooueth that the worshipping of God and God himselfe is not bound to this place First he saith it was made according to the paterne and saumpler shewed to Moses in the mountaine Whereby it appeareth it was but a figure and serued to shadow the mysteries of heauenly things as Paule also in the viij ix Cap. to the Hebrewes hath declared For this Tent was a figure of the Church which God will haue to be but one althoughe it consist of diuers kyndes and orders of men For it hath teachers which are in steade of pillers as Paule calleth Iames Peter and Iohn Gal. 2. It hath boordes of Ceder tree couered ouer with golde wherby all the faythfull are signified whome fayth and beliefe maketh vncorrupt shining in heauenly brightnesse All these are ioyned togither with the band aswel of doctrine as belief loue are builded vpon Christ which is the only buttrace foundation of the whole church He is in the Arke conteyning the true treasures of heauenly mysteries He prepareth vs a table where we may receiue the breade of eternall lyfe He is as it were in place of a candlesticke and by the light of his word shineth vpon his church The prayers also that are offered in him are as a pleasaunt incense odoure and sweete smell before God the father And he is the true Altare vppon whome we must offer our selues and the whole conuersation of our lyfe These thinges might be more largely intreated but we touche but the chiefe pointes of them that it may appeare to euery man why Steuen sayth the Tabernacle was made after the heauenly paterne to the ende verilye that we might therby vnderstande that no man in tyme past cleaued to the Tabernacle onely but that by fayth he was holden in contemplation of Christ and his church the mysteries wherof were by this Tabernacle signified And that the fathers then pleased God best when with myndes lyfte vp into heauen they worshipped God in spirite and truth And there are many places of Scripture wherin they are grieuously rebuked which cleaue to the outwarde ceremonies and neglect the spirituall worshipping See the Psalme 50. Esay 1.3.4 Micheas 6. Ieremy 7 c. In the meane while we are taught that nothing ought to be instituted in Gods seruice and religion according to mans deuise and pleasure For it in tyme past when outwarde ceremonies were most in vse Moses was bounde to obserue the paterne prescribed of God and where there appeare horrible examples of them which durst attempt the contrary then must we now a dayes be much more diligent to obserue those things which the sonne of God hath appointed to be in his churche for euer 〈◊〉 in the tyme of his laste comming we be taken with hym into the Tabernacle of heauen Secondly he sayeth that when Iosua was captayne the fathers brought the Tabernacle into the possession of the Gentiles that is into an vnholy laâ—d Wherby it appeareth again that the worshipping of god the way of saluation cannot consist therin Here we are taught by the way that the holy institutions of God are not polluted by the place so that the right lawfull vse of them be obserued For God is present euerywhere and by his presence sanctifieth both those that worship him and the ceremonies instituted by him Therfore in an vnholy lande the inhabitauntes wherof were a little before worshippers of ydoles might the tabernacle be placed and all the ceremonies appointed exercised That that is spoken of the outwarde seruice ought to be vnderstanded also of prayers which if they proceede of fayth are acceptable and allowable before
to god For if euer there were any Cities notable for power and glory Hierusalem will in that poynt easily haue the superioritie For to omit that for the space of foure hundred three score and seauentene yeares there was among the people of God the seate of the kyngdome and Priesthoode that the kingdome stretched to the riuer Euphrates that it brought forth most valiant kings most holy Priests and most diuine Prophetes this one thing farre passeth all the glorye of the worlde that God did vouchsafe to make it a president and a patterne of the Church of Iesus christ For this cause is she adorned with such prayses in the Prophetes and in the Psalmes Therfore is Christ sayde to reygne in Syon Therfore the Scriptures call hir the Citie of the great King. Besides this glory the Apostles receyue in hir the holy ghost and with good successe doe there begin the helthfull preaching of the Gospell But coulde all this glory deliuer hir from the hande of God being angrye with hir and from imminent destruction when she had forgotten the benefits of God and his commaundementes and followed not the vertues of hir forefathers nor shewed hir selfe thankfull and obedient to God Naye but where they chose rather to follow the multitude of such fathers as brake both Gods lawes and mans shed the bloud of the Prophets neyther the godlynesse of Dauid which first builded there his pallace and temple neyther the wisedome of Salomon neyther the integritie of Iosaphat neither the valiantnesse of Ezechias neyther the zeale of Iosias neither the sermons of the Prophets which rang in euery place of hir neyther the myracles done by Christ and his Apostles in hir neyther the Gospell begonne there to be preached could let but that within fourtie yeares she was vtterly destroyed and being raced and layde euen with the grounde hath scarce any marke or monument there left of so famous and noble a Citie And that we saye happened to Hierusalem both Capernaum that peculiar Citie of Christ and Corozain and Bethsaida notable by reason of the Apostles dwelling there felt euen the same Let them cease therefore to glorye in the vertues of their forefathers and in the olde benefites of God that cease not with vnthankfulnesse and disobedience to prouoke the wrath of god For vnlesse the hearers of the worde of God be aunswereable to Gods benefites they shall haue the same lot and porcion with the vnhappy Cities of Iurie Furthermore to return to the purpose of Christ let vs see what the Apostles haue to do in the citie of Hierusalem He biddeth them to wayte there for the promise of his father by the which he meaneth the holy ghost which he calleth the promise of the father both for that he is truely promised and giuen of the father only and also for that he had promised sundry times by the Prophetes that in the comming of the Messias he would plentifully poure forth his spirit vpō men as Peter afterwards declareth out of Ioel. In the meane season he putteth them likewise in remembrance of his promises which appeare euery where in the Gospell If any man beleeue in me sayth he as the Scripture sayth riuers shall runne out of him of the water of lyfe Which wordes are to be vnderstanded of the holye ghost whom they that beleeued in Christ should receyue as the Euangelist there teacheth And in another place he sayth I will praye vnto my father and he shall giue you another comforter which shall abide with you for euer euen the spirite of truth whome the worlde cannot receyue Againe That comforter which is the holy ghost whom the father shall sende in my name he shall teach you all things and shall put you in remembrance of all things which I haue sayde vnto you And againe When the comforter shall come which I will sende you from my father the spirite of truth which proceedeth from the father he shall beare witnesse of me And a little way after When he commeth which is the spirite of truth he shall bring you into all truth Bicause therefore the father once promised by his Prophetes this spirite to the worshippers of his sonne Iesus Christ and Christ hath obtayned vs the same according as hee is our Mediator and intercessour therefore it is well called the promise of the father Here is to be considered that Iesus Christ suffreth not his Apostles appointed long before to the office of preaching and a great while by him faithfully instructed to leape sodeinly into the ministery but requiring obedience of them cōmaundeth them to waite for the spirite promised of his father We are taught by this example of Christ that obedience to Christs commaūdements is chiefly required in the ministers of his word For it is very meete that they which should bring other to the obedience of faith which is the ende of the preaching of the Gospel should first be obedient to the same themselues and that they should doe nothing without the appoyntment and commaundement of their Captayne For so shall they not onely by their doctrine but also by their owne example perswade their hearers the better to obedience Moreouer this place admonisheth vs that it is not ynough for Ministers of the word to be furnished with knowledge and learning except they haue also the gift of the holy ghost For where no man commeth vnto Christ without hee be drawne by his father they that haue the gouernaunce of the Church shall in vayne teach and admonish men vnlesse the holy ghost work with their studie and industry Paule the Apostle well perceyued this matter which calleth the Church the tillage of God and confesseth that neyther he that planteth neyther he that watreth is any thing but ascribeth all the glorye and successe of this matter to God onely which alone can giue increase Therefore the Ministers haue neede to be prepared by the holy ghost least while they vndertake such a charge without his guyding they procure displeasure and losse not onely to themselues but also to the whole Church Neyther shall he euer be meete for this roume which feeleth not the effectuous motions of the holy spirite within his hart Hereof proceede those preparations of the Prophetes which we reade in Scripture such as Esay Hieremie Ezechiel and other had before they preached which seemeth to be the cause that Paule forbade that yong Studentes shoulde not be chosen to the ministery of the Church bicause such for the most part cannot be verye sure of the operation of the holy ghost and his present ayde But that we speake of the ministers of the worde is to be referred to all men which are appointed to great charges and offices in the common weale In which number Magistrates are not last to be placed who being the expositors and interpreters of Gods iudgements are in scripture called Gods. For what can they eyther well foresee or iudge vnlesse
worlde betydeth vs for Christes sake And he doth not onely the part of a comforter but is also a most faythfull counsaylour For he telleth vs what to doe and when we be in perplexitie and doubt he lighteth vs the torch of truth by whose conducting we escape the daungers of fayth and ofsaluation Beside all this he is the earnest and sure pledge of our redemption and saluation For as Iesus Christ taking vp into heauen the fleshe that he tooke of vs would haue it there to be a gage of our saluation so he putteth his spirite in our heartes in steede of a pledge to imprint the confidence of saluation in vs and to arme vs strongly agaynst temptations Wherefore he is called of Paule the spirite of adoption because that being regenerated by him we are assured by his testimonie that we be the sonnes and heyres of god Therefore it is not without a cause that the Prophete taketh the gift of this holy spirite amongst all other most to be commended We are also here taught what we ought chiefly to doe in the kingdome of christ In which place we may see the diuers and noysome errours of men which while they followe carnall things onely and vnder the coulour of Christ gape after worldly goodes vse many tymes to denie Christ in their life whome they professe with their mouth And to these shall be ioyned those to whome hereafter it shall be sayde Not euerie one that sayth vnto me Lorde Lorde shall enter into the kingdome of heauen but he that doth the will of my father which is in heauen Christes kingdome is a spirituall kingdome and not of this world Therefore let vs desire the giftes of the spirite wherewith if we be furnished the other things that we haue neede of shall come of their owne accord Moreouer it is conuenient we see the maner of this promise and to whome it apperteyneth He declareth the maner in this one word of pouring out whereby he promiseth a large and plentifull grace of the spirite As touching the persons to whome he will giue it he treateth more at large saying I will poure out of my spirite vpon all fleshe Therefore this is an vniuersall promise But he addeth for expositions sake sonnes and daughters yong men and olde to teach vs that there is no difference in the kingdome of Christ eyther of age or sexe For in Christ as Paule sayth there is neyther Iewe nor Gentyle neyther bonde nor free neyther man nor woman In the meane season least any might thinke that the holy spirite was giuen to good and bad alyke God restrayneth his promise to his seruauntes and handmaydens to the ende we should vnderstande that it ought vniuersally to be expounded of them For where he is the spirite of adoption he can be receyued of none but of them whō God doth vouchsafe to acknowledge for his sonnes But they be sonnes of God which acknowledge him to be their father and call vpon him which serue him which worship him which please him and honour him And although they cannot performe the things that belong to the sonnes of God before they be regenerated by this spirite through the free benefit of God and therforethey be oftentimes vnknowne to vs before we see the effects of the holy ghost in them yet it is euident that none be partakers of this spirite but such as the Lorde taketh for his And he knoweth who be his and so knoweth them that no man can take them out of his hande And here by the waye commeth the difference of the olde and newe Testament to be considered For although one and the same Christ one and the same fayth and way of saluation one and the same spirite is set forth in both of them yet there may be perceyued no little difference wherein easily appeareth howe much greater our dignitie and felicitie is than theirs of the olde Testament This appeareth first in the number of the faythfull and next in the maner of teaching For in the olde Testament it is plaine there were but a small number of worshippers and the knowledge of saluation seemed to be compassed within the boundes of the people of Iurie For the wordes of God be well knowne which he sayth to the Israelites Ye shall be mine owne aboue all Nations For all the earth is mine Ye shall bee vnto me a kingdome of priestes and an holy people Againe You only haue I accepted of all the Nations on the earth For which cause sake me thinketh that is also spoken in the Psalmes In Iewrie is God knowne his name is great in Israell At Salem is his Tabernacle and his dwelling in Syon Hee sheweth his worde vnto Iacob his statutes and ordinaunces vnto Israell Hee hath not dealt so with any Nation neyther haue the heathen knowledge of his lawes But in the newe Testament the spirite of the Lorde is poured vppon all fleshe and the way of saluation is stretched to the farthest endes of the earth There it is sayde that they shall come from the East and from the West that shall sitte in the kingdome of God with Abraham Isaac and Iacob There the Apostles receyue a commaundement to preache the Gospell to all Nations There Peter learneth vs howe there is no respect of persons wyth God but in all Nations they that feare him and worke righteousnesse are accepted of him And here is fulfilled that which was spoken before by the Prophete That the barren and desolate should haue more children than shee that was maryed ▪ Againe though there be singuler examples of the faythfull of the olde Testament the like whereof you shall hardly finde in these dayes yet is it plaine that the way and meane of our saluation is now much more manifestly taught than it was woont to be in the olde Testament Before the lawe was published there were in deede large and liberall promises but obscure ynough if we waye them that liued in those dayes which sawe them not as then fulfilled In the lawe our saluation was shadowed with signes and figures but such as whereof many tooke occasion to establishe the righteousnesse of workes Then followed the Prophetes and they declare the mysteryes of Christ somewhere darckely and somewhere more plainely and openly And the thinges which seeme to vs most euident in their writinges seemed without doubt to them in those dayes obscure and darke ynough But in the new Testament the vayle of darcknesse is rent and that light brought in which being come giueth light to all men in the worlde In the Gospell the things are plainely taught which before tyme were hidden and secrete And there fishers and Publicanes see and heare those things which many Prophetes and iust men desired in tymes past to heare and see As touching this plentifull and bounteous gift of the holye ghost and true light thereof Ioel also prophecieth The ende and vse of
Which of the Prophetes haue not your fathers persecuted And they haue slayne them which shewed before of the comming of that iust whome you haue now betrayed and murthred And ye also haue receyued the lawe by the ministration of Aungelles and haue not kept it when they hearde these things their hearts claue a sunder and they gnashed on him with their teeth THus farre the blessed Martyr Steuen hath aunswered the obiections layde agaynst him and with long discourse hath shewed that he neuer blasphemed God nor his law nor yet the Temple For beginning at Abraham he declareth that he is a worshypper of that onely God who did vouchsafe in time past to reueale himselfe vnto the fathers and to offer vnto them his grace That done he maketh a singuler discourse of the lawe and prooueth that Christ was euidently promised to the fathers in the lawe At length intreating of the Temple and outwarde obseruances he prooueth by most strong arguments that neyther the grace of God is tyed to them neyther the true worshipping of him nor yet the meane of mannes saluation But bycause Steuen was not ignoraunt what maner of Iudges he shoulde haue in his cause and for that they coulde no longer dissemble the rage of their mindes as euery man may easily gather of the circumstances with a weyghtie vehement kynde of reprehending them he concludeth his Oration Where we maye perceyue that it was Steuens purpose and intent to plucke of the visure from the faces of them which bragged in the name of the church and fowly abused their power that they should no longer feare the simple and vnlearned with this slye conueyance of theirs And this is a thing very needeful when we perceiue we haue to do with them with whome the worde of doctrine will not preuayle And surelye in our daies nothing so much hindreth the verity as that they be the enimies therof which many yeres haue challenged to them the name gouernance therof Wherfore it is necessary that they which haue the charge of the Church committed vnto them doe followe euen at this day also the example of Steuen But to come to the handling of this present place there were thrée things specially which made them the prowder that is to saye Circumcision the glory and dignitie of the fathers and the lawe giuen them by Gods speciall benefite And of all these the godlye Martyr of Christ so speaketh that he playnely prooueth all their affiaunce to be in vaine which they had in them And beginning with Circumcision he sheweth that they gloryed therin in vayne calling them stiffenecked and of vncircumcised hearts and eares He seemeth to haue a respect vnto the wordes of Moses and of God which are written Deuteronomie 10. and Ieremie 4. as though he shoulde saye I knowe you haue a great confidence in Circumcision but that is but a very vanitie seeing you neglect the circumcision of the heart and minde God woulde that you shoulde by an outwarde signe professe hys couenaunt but he commaunded you to circumcise your heartes with the sworde of the spirite and to put your neckes hytherto ouermuch disobedient into the yoke of his obedience But it is playne that you neuer woulde thus doe For you euer resisted the holy ghost speaking to you by the Scriptures and by the Prophetes So Steuen accuseth them of no common disobedience but of heynous incredulitie as who went about to mocke God with their Circumcision which was but a signe of Gods couenant This place teacheth vs that men are little holpen by outwarde signes vnlesse they sticke vnto the thinges signifyed by them For where God is a spirite he will not be worshipped with vaine ceremonies but in the spirite and in truth As for the Ceremonies he hath instituted them for our sakes to the intent they shoulde bring our mindes by contemplation of fayth to the consideraunce of our dutie Which thing if we neglect then the signes improoue vs of infidelitie and excuse vs not which is the cause that the Prophetes so earnestly accuse the obseruers of outwarde ceremonies and so carefully commende vnto them the care of spirituall worshipping This serueth also to teache vs that we cleaue not to much to baptisme ▪ and to the supper and so neglect the fayth that is in Christ and the studie of innocencie and charitie without the which Christian religion cannot consist And if the colde obseruation of rytes commaunded by God is not able to saue vs what shall we say of the obseruers of mens traditions which God hath wyped cleane awaye with the sworde of his worde as otherwheres we haue declared Esay 29. Math. 15. We are taught also what maner of men they are which wickedly resist the worde of God preached by men which thing it is euident the Iewes dyd For they sayeth Steuen resisted not the Prophetes but the holy ghost And we must not thinke he thus sayd at all aduentures For where Ministers speake by the inspiration of the holy spirite and the same spirite worketh obedience in mennes mindes and putteth vs often in remembrance of amendement of our lyfe certes they resist this spirite that refuse to obey this worde And this is an infallible argument of vncircumcised hearts and stiffe necks Here therefore haue we a rule howe to iudge of the people of these dayes which marueylously please and delyght themselues in that they dare boldly contemne the sermons of Gods Ministers and can scoffe and rayle at the m. But let vs returne vnto Steuen which likewise ouerthroweth that glorye that they sought in the dignitie of their auncestry For that the Iewes put great confidence in their forefathers it appeareth by this For when Iohn the Baptist and Christ admonished them to amende their lyfe they chopte him in the teeth with Abraham their father and alleaged the prerogatiue of their stocke But Steuen maketh a difference betweene their forefathers There were amonge them certaine good and sincere worshippers of God such as was Abraham Isaac and Iacob and their likes in whom they coulde not glory being altogither vnlike them as bastardes going out of kynde Againe there were othe◠notorious wicked persons and bloudy tyrannes against the Prophetes Unto these sayth he these fellowes were lyke bicause they liuely represented their natures and condicions yea passed them As your fathers did euen so do you Which of the Prophetes haue not your fathers persecuted And they haue killed them which shewed before of the comming of that Iuste So calleth he Iesus Christ who is both absolutely iuste himself for in whose mouth there could be found no guile and is made of god the father our righteousnes Wherfore in Ieremy he is called the lord our righteousnes Furthermore as your fathers killed the prophets which foretold of him as the monuments sepulchres declare that are builded in the honor of them euen so did you betray Christ himselfe to the Romane President and made him out of the
condemned For God requireth vs wholely for as muche as he will be worshipped of vs with all our hart with all our soule with all our strength Therefore they are not to be allowed which thinke it a foolishe thing to contend with other in religion As though it were lawfull to halt on both sides and euery day to chaunge religion as we vse to chaunge mony But these men be suche as God threatneth he will spue out of his mouthe bicause of their cowardly coldnesse Thirdly there are other who being of nature inclined to nouelties vpon euery occasion of neuer so small a gaine are contented to be persuaded to any thing or else will receiue the same without any persuasion Which as they are a filthie and dishonest kinde of people so Paule sheweth himselfe to be farre diuers from them saying I persecuted this way vnto the death â–ª binding and putting into prison all both men women And not coÌ„tented to haue put them in gaile which in this Citie professed not Christ I went with letters of the Elders as farre as Damascus to trouble them also that beleeued there And of this his doing he calleth the Bishop and Elders to witnesse least any man should doubt of it Heereby he declareth that such a feruent zeale could not be altered sodenly without some working of God so that he was called of God and constrained to embrace the faith of Christ as in the things folowing more manifestly I will declare This example of Paule teacheth vs that in religion we must cheefely beware we seeke not our owne aduauntage by taking the affections of the flesh to counsell For they that so do are carried about with euery winde and although they sometime take hold of true religion yet they by and by fall from the same again assone as they perceiue it agreeth not with their desires Let vs therfore cast away the blinde desires of the world and the flesh and harken to the voice of God which we must follow and embrace Chryst that being builded vpon him we may stande fast against all tempestes and stormes and so growe in him that hereafter wee may raigne with him in Heauen to whome be prayse honour power and glorie for euer Amen The Cxliij Homelie AND it fortuned that as I made my iourney and came nigh vnto Damascus aboute noone sodenly there shone from Heauen a great light round about me and I fel vnto the earth and hard a voice saying vnto me Saule Saule why perâ—ecutest thou me And I aunswered what art thou Lorde And he sayd vnto me I am Iesus of Nazareth whome thou persecutest And they that were with me sawe verily a light and were afrayd but they heard not the voice of him that spake with me And I sayde what shall I do Lord And the Lord sayd to me Arise and go into Damascus and there it shall be tolde thee of all things which are appoynted for thee to do And when I sawe nothing for the brightnesse of that light I was led by the hand of them that were with me and came into Damascus THe Apostle Paule speaking in chaines before the Iewes maketh a diligent reporte of the things by him done not to the intent that of vainglorie and ambition he meant to vaunt him of his vertues but to put away wrongfull suspitions and to make all men knowe that he toke him not to the Religion of Chryst rashely and of his owne heade but by Gods calling and appointmente and so preached the same vnto the Gentiles And to this end ought al those things cheefly to be referred which he yesterday spake touching his bringing vp profiting in the discipline of the law of his zeale in Religion and persecuting of Chrystes Church For hereby euery man might easily perceyue that so feruent and earnest a defender of the law and enimie of Christian religion could not so sodenly be altered but by Gods power and working This thing he here proueth nowe more euidently where he declareth the storie of his conuersion with all the circuÌ„stances in order which storie bicause it is otherwheres at large entreted we wil touch but such things only as make for the state of this present cause with a fewe other things the rehersal wherof shal not be superfluous and which to consider oftentimes shall be very profitable for vs. The first thing heere to be obserued is that Paule excuseth his leauing the Iewes religion for Christes by this one argument that God was the aucthor and Counseller of him therto Whereuppon we gather that they ought not to be reprehended which at Gods calling forsake their old superstitions and embrace true religion forasmuch as it is euident that God commaundeth nothing but that that is iust and wholesome and we owe him obedience without delay For onlesse we thus thinke wee can not excuse neither Paule nor the Apostles of lightnesse and inconstancie who all folowing the sonne of God chaunged that religion that they had bene borne and brought vp in These things teache vs how vniustly we are accused of our aduersaries for forsaking the Romishe Churche seeing we may answer them euen as Paule heere answered the Iewes namely that we haue done nothing of our owne head but haue altered our religion according to the appointment and commaundement of christ For although Christ vsed not the same mene and way with vs that he did with Paule yet we haue heard his voice sounding in his word and haue folowed him He crieth Come vnto me all thâ—t trauell and be heauy laden and I will refreshe you If any man thirst let him come vnto me and drinke I am the light of the world he that foloweth me walketh not in darkenesse I am the dore if any â—nter in by me he shall be safe and goe in and out and finde pasture He that entreth not in by the dore but climeth vp some other way is a theefe and a murtherer Againe I am the way the light â–ª and the truthe No man commeth to the father but by me Heereunto belong the sayings of the Apostles which being inspired with the spirite of Christe affirme with one accorde that in him onely saluation is to be had and founde What wise man therefore wil blame vs which following the liuely voice of Christ haue left the Romishe sea which hathe shewed vnto vs infinite wayes of saluation beside him yea which with hir traditions hath brought vs in dout of our saluation How much more are they to be reprehended which wickedly despise Christ calling vs aloude vnto him with his armes spred abrode being like to those obstinate and vnthankful persons of whome he complaineth in Esay the Prophet And if any man reiect our excuse verily he sufficieÌ„tly declareth that he is led with the wicked spirit of the Iewes who disdained to heare Paule defending himselfe with the same reason Secondarily heere appeareth the maruellous power of Christ and the meanes that he
deserue wel of mens saluacion must bee defended 607. Famine and persecucion vse to come togither 487. Familie well instructed how commodiouse it is 431. Familie brought vp in the feare of God. 427. Faith of Christ no cause of calamities 101.102 Faith must not be dissembled 385. Faith is the gift of God. 566. Faith beloÌ„geth to the elect only 553. Faith is the meane wherby we take holde of saluation 168. Faith thinketh not baptisme in vain or vnprofitable 384. Faith and religion must not bee iudged according to the successe it hath in this world 385. Faith commeth by hearing 565. Faith in Christ is the thing of most auncientie 896. Faith onely in Christ saued the Gentiles 3. Faith diuersly tryed 879 Faith must not be iudged according to the numbre of followers 51. Fayth is not ydle 419. Faith letteth not but that we muste pray 47. Faith of Paule 823. True fayth beleueth aswel the lyfe of the body as of the solue 12. Faith of the fathers is most auncieÌ„t Pag. 852. Fayth ouercommeth the world 142. Fayth of the olde and new Testament both one 597 Faith which waye it is truly defended 854 Fayth must not bee iudged of according to the auctoritie of men 43. Faith of what certaintie and antiquitie it is 183. 122. The chiefe articles of the Christian fayth 105.108.111 The whole summe of the Christian fayth 823. Fayth must be learned confyrmed of Paule 816. Faithes effect taught by the example of the Apostles 42. An example of Faithe and charitie Pag. 679. Faith and the Gospells fruites 823. Faithes fruites 169 Faithes frutte and operation 640. Fayth how certayne and of what auctoritie it is 122. Faythes propertie 138.889 A great argument of fayth 881. Fayth to iustifie taught by the Prophets 459 Faythes nature 138. Faithes dignitie 538 Faythes obedience strength and efficacie 42.320 Faithes woorke paciently to suffer discipline 529. Fayth in Moses singuler 334 Fayth wyll not lye hydden 384 Faythes state in this world 853 Faythes force declared by the example of Abraham 296.297 Fayth can not be separated from charitie 641. Faithe getteth saluacion proued by Steuen 296. Fayth onely is sufficient to mans saluation 3. Fayth of gods people tryed by him Pag. 557. Faythe and constancie of his people how god doth exercise 623. Faith only whether it iustifieth men or whether righteousnes of the law be necessary 589 Fayth taketh holde of the forgiuenes of sinnes 458. Fayth taketh holde of gods promises 879. Faythfull mynde heareth the worde of God willingly 700.701 Faythful prayer of what power and efficacie it is 637. Faythful haue god to reuenge theyr cause 489 Faithfull are chosen in Christe thorough the mere â—auour of GOD. Pag. 29 Faythfull what they abyde in this world 800 Faythfull sometyme erre 462 Faythfull what they seeke in Christ. Pag. 26.27 Faythfull dye happely in euery place and they dye not in misery that dye banished out of theyr Countrye Pag. 313 Faythfulls exercises 461 Faythful in lytle safetie in this world Pag. 212 Faythfulls estate on earthe 299 Faythfulls persecutours Christes persecutours 789 Faythfulls surest marke is the faithfull keeping of the Apostles doctrine 139 Faythfull in daunger too bee layde wayte for of theyr own household Pag. 56 Faythfulls true marke is mutuall loue and agreement 223 Faythfulls condicion or propertie Pag. 298 Faythe of the Fathers of the olde Testament and oures proued all one 597 Faythfull are not destitute of gyftes of the holy ghoste 134 Faythfull haue the effect of goddes holy Spirit among them indifferently 96 Faythfull what they are called in Scripture 148 Faythfulls smal nombre must offend no man. 50 F ante E Feastes instituted of God and why Pag. 75 Feare what it comprehendeth in it Pag. 4â—6 Feare of the wicked is preposterous Pag. 475 Feare the worste Counseller that is Pag. 401 Feare forbydden 681 Felix what he was 814 Felix and Dâ—usolla heare Paule Pag. 828 Felix the husbande of three queenes Pag. 815 Festus a president of suche as the woorde of God with a prophane mynde 865 Festus cause that Paule is herde with attencion 846 Festus beareth Paul wytnes that he is innocent 842 Festus admitteth Paules appeale though vnwillingly 839 Festus oracion to Agrippa touching Paule 841 Festus iniquitie and vnrighteousnes Pag. 837 F ante L Flesh of Christ taken vp into Heauen is a pledge that ours shall go thether also 36 Flesh and bloud in what sence it can not inherite the kingdome of Heauen 38 F ante R Frutes of sainct Paules Doctrine Pag. 649 Frute of fayth is Ioy of the conscience 387 Frute of Apostolike study 618 Frutes of true godlynes 147.148 F ante Y Fylthy communicacion what a sinne it is 84 Fylthines or whoredome with Idolles 335 G ante A GAlerius ende a persecutour of the Church 301 Gamalils counsel 264 G ante E Gentiles called 424 Gentiles fyrst called in Cornelius Pag. 425 Generatione how it is taken in the Scriptures 381 G ante L Glory of Christ what it is 381 Glory gotten by auÌ„cestrie but a vain thing 307 Glorie in tytles and successione but a vanitie 606 Glorying in the Gospell and woorde of God but vaine oneles in deede we followe that is prescribed therby 350 To glorifie the woord of God what it is 555 G ante O GOD of Abraham Isaac and Iacob and of the Fathers 163 God the auctour and fountayne of all goodnes 575 God aduaunceth abiect and despised persons to honour 330 GOD warneth vs of daungers and giueth vs Counsell in tyme. Pag. 872 God prouideth for his Church by his prophetes 483 God â—ustifieth vs of fauour through fayth in Christ 594 God may bee better knowen by his woorkemanshippe of the worlde then by Images 671 God scattereth the Councells of his enemies and defendeth his seruants 246 God defendeth his seruauntes in the myddle of wolues 142 God mixeth aduersitie with prosperitie 316 God punisheth no person but fyrste he conuicteth him of his sinne and maketh him vnderstande the cause of his punishment 236 God is not worshipped with sacrifyces 667 God muste not be tempted 236 GOD neglecteth not a mans state though he seeme to forgette him Pag. 807 GOD hath no respect of persons Pag. 446 God can be expressed by no Image Pag. 672 God is the maker and gouernour of all things 573 God of the Fathers 826 God in what sence he is the God of Abraham Isaac and Iacob Pag. 327 God muste be inuocated in Christe Pag. 103 God helpeth his people beyonde all theyr expectacion 316 God resisteth them that withstande the Doctrine that hee reuealeth Pag. 805 God saueth his people euen in the pyt of destruction 527 God deliuereth the Apostles callinge vppon him 637 God helpeth such as laboure faythfully 561 God comforteth his people 688 God delyuereth his people being in daunger 860 God knoweth his seruaunts and defendeth them in the mydle of the wycked proued by Examples Pag. 17 God neglecteth not those that are his Pag. 873 God
Saintes companye how profitable it is 879 Saintes how much wee must attribute to them 161 Saintes are tryed with feare 684 Sapphira maketh an impotent and bolde lye 229 Sapphira ignoraunt of hir husbands death for a season and why 232 Sapphiras wickednesse reproued by Peter ibidem Sapphira punished as was hir husbande 237 Satan put men out of the waye of saluation 576 577 Satan can doe nothing against man but by gods permission 410 Satan hath his instrumentes euerye where 576 Satan throwne out by the name of Christ. 629 Satan what traines he vseth to establishe his kingdome among men Pag. 627 Satan howe hee is sayde to fill the heartes of the vngodlye 230 Satan beareth witnesse to the truth Pag. 628.629 Satans â—lightes must be taken heede of 577 Satans effectes in Hypocrites and in the wicked 230 Satans propertie 357 Satans pollicie 576 Saule receyueth a two folde answere of the Lorde 395 Saule persecuting the faythfull persecuteth Christ. 790 Saule an example of a cruel tyraunt Pag. 390.359 Saule truely called a rauening wolfe Pag. 357 Saule set forth for a peculiar example of Gods goodnesse and grace Pag. 394.395 Saule authorised by the Priestes to playe the Tyraunt 390 Saule when he was conuerted 392 Saule how he was conuerted ibideÌ„ Saule a president of tyranny 390 Saules conuerting to Christ historised 392 Saules ende and purpose 391 Saule the persecutor described 390 Saule the persecutors punishment Pag. 394 Saules saluation must be attributed to the grace of God onely 395 S ante C Schisme beginners are the byshops of Rome 194 Schooles foundations 49.84 Schooles needefull 509 Sclaunders wherewith Ministers are charged 467 Sclaunders must Christians put away and defende their good name Pag. 91 Sclaunders maye lawfullye be aunswered to ibidem Sclaunder or offence ibidem Scripture is of it selfe of credyte and auctoritie sufficyent 867 Scripture is enspired of God. 54 Scripture conteyneth al thing needefull for vs to beleue and obserue 7 Scripture of the olde and newe Testamentes pertayneth to all them that loue God. ibdem. Scripture must be expounded 647 Scriptures authoritie and certaynetye 897 Scripture must bee interpreted by conference of places 127 Scripture with what minde men must reade it 62 Scripture must be elucidated wyth interpretations 398 Scripture containeth the knowledge of the true God. 571 S ante E Sectes cause of discention among the Iewes 803 Securitie or carelesnesse must bee auoyded 269 Sedition described 722 Sedition happily ended 653 Sedition ended with ioye 653 Sedicion soone appeased 728 Sedition beginners who 770 In sedicion what christians must do Pag. 725 Seditious persons but fewe in number maye be authors of manifolde euilles 724 Sermons ought to beginne and ende with prayers 754 Seruers of tyrauntes turnes what they may looke for 504 S ante H Shipwrake described and the number of them that were in the shippe Pag. 885 A true sheapeheardes example 764 Shooes putting of what it meaneth Pag. 328 S ante L Sleepinesse or drowsinesse of churchmen 733 Slouthfulnesse of men in our dayes Pag. 272 Slouthfull men reprehended 890 Sluggishnesse and ydlenesse 653 S ante I Signes externe seale the interne and spirituall gyftes of God. 304.305 Signes visible of the presence of the holy ghost 82 Signes that God sheweth must bee dilygently considered 158 Signes externe are not sufficient to saluation 305 Signes called after the names of the things that they signifie 80.290 Signes haue muche lykenesse wyth the thinges that they signifie 80 Signes are diuerse 159 Signes to what vse they serue 359 Signes must not haue to much attributed to them 305 Sticking to signes is the beginning of ydolatrie 158 Simon how he tooke Peters expostulation 374 Simon Magus beleeueth and is baptised 367 Simon Magus an example of an hipocrite and a deceyuour 268 Simon Magus his sinne 370 Simons of our dayes 371 Simplicitie of the fayth 672 S ante O Solomon for his wiues sake that were aliauntes buylded Temples Pag. 340 Solomons wish 20 Sole or single lyfe maintayners 46 Soules of men vnder the protection of God. 119 S ante P Spirites appearing what wee ought to iudge of it 762 Spirite of Christ author of concorde and holynesse 78 Spirite of Christe his efficacy how great it is in men 155 Spirite of Christ in whome it raigneth 90 Spirites of the disseassed walke not Pag. 500 Spirite signified by the blowing of the winde and for what cause 79 Spirite of Christ so delyuereth vs from fearâ— that wee dare boldelye confesse Christ. 86 Spirite of God is from euerlasting Pag. 74 Spirite why it was promised to the Apostles 19 Spirite teacheth vs to reason of Gods doings and to call vpon him for helpe 84 Spirite of God wrought in the Apostles 74 Spirite of God spake by the Apostles 8 Spirite of Christ maketh men bolde in the confession of Christ. 85 Spirite of God altereth and enformeth tongues and for what causes Pag. 84 Spirite is the promise of the father Pag. 18 Spirite when he was sent 75 Spirite what daye he was sent to the Apostles ibi Spirite how he must be receyued 77 Spirite how he is giuen to whom Pag. 94 Spirite how he is sent 78 Spirite in what scence it is sayde to be sent to the Fathers 18.19 Spirite often promised and wherefore 74 Spirite where it was giuen ibidem Spirite sent visibly for what cause Pag. 78 Spirites effect in the Apostles and their hearers 82 Spirites effectes common to all beleeuers 96 Spirite how necessarie and to what vse in men 78 Spirites inuincible power 558 Spirites sending and Christes ascention ioyned togyther 124 Spirites sending called by the name of baptisme 21 Spirite promised Christ confirmeth by an argument taken from baptisme and the argument explicated ib. Spirites operation and giftes 77 Spirites effectuous operation 124 Spirites effectes in these dayes why they be so rare 258 Spirite promysed serueth for our comfort and instruction 19 Spirites power can not be comprehended nor hindred by any man. 80 Spirite howe the Apostles are sayde to haue receyued 74 Spirite must bee receyued of men with great preparation 77 Spirite of Satan what it doth in vncleane persons 85 Spirite of the olde and newe testament is but one 76 S ante T Steuen accused of impietie and stubbornenesse and vpon what occasion 288 Steuen accused of blasphemye against God and his lawe 292 Steuen by slaunders and false witnesse brought in hatred with all the people 287 Steuen instructed by the holy Ghost sheweth himselfe a fine disputer and abolde ibid. Steuen readye to yelde vp his lyfe is comforted by a vision and what that vision teacheth vs. 334 Steuen is without feare though in daunger of death 290 Steuen went not about to abrogate the lawe 351 Steuen prooueth that the cerimoniall lawe is abrogated ibid. Steuen deserued the crowne of martirdome 357 Steuen what he did at his death 355 Steuen no dispiser of Moses 321 Steuen blasphemed not the Temple and holy place nor the outwarde seruise 345
feare him 548 34. The eyes of the Lorde are ouer the righteous 497 37. I haue seene the vngodly in great prosperitye and flourishing lyke a greene baye tree 505 48. The Citie of the great king 18 50. Call vpon me in the time of thy trouble I will heare thee and thou shalt glorifie me 115.116 50. Thinkest thou that I will eate bulles flesh and drinke the bloud of Goates 545 51. washe me throughly from myâ—e iniquitie and clense me from my sinne 545 51. Renewe in mee a right spirite 77 56. Thou haâ—t numbred my flittinges thou hast put my teares in thy bottell 328.745 58. They are as venemous as the poyson of a Serpent they bee like the deafe â—dder that stoppeth hyr eares 548 65. Blessed is the man whome thou choosest 525 68. Thou wentest vp on high thou hast ledde captiuity captiue 124 69. The zeale of thine house hath euen eaten mee 659 69. I will prayse the name of the Lorde with a songue 461 72. His domynion shall be from the one sea to the other 32 72. He shall delyuer the poore when he cryeth the afflicted c. 321 and .453 76. In Iewrie is God knowne his name is great in Israell 91.95 80. Shewe the light of thy countenaunce and we shall be saued 120 89. I haue sworne once by my holynesse that I will not fayle Dauid 24 89. My couenant will I not breake nor alter the thing that is gone out of my lyppes 298 94. He that made the eye shall he not see 300 94. In the multitude of the sorrowes that I had in my heart thy comfortes did refreshe my soule 115 94. The Lorde seeth it not neyther doth the God of Iacob vnderstande it 253 104. Thou that makest the clowdes thy charyot 36 104. He watereth the hylles from aboue the earth is replenished with the fruite of thy workes Pag. 575. â—05 Touch not mine annoynted 142 106. They turned theyr glorye into the similitude of a Calfe that eateth haye 337.574 107. Let them giue thankes whome the Lorde hath redeemed and deliuered out of the hande of the enimie 496 110. The Lord sayde vnto my Lord sitte thou on my right hand 266 and .119.33 110. Thou art a priest for euer after the order of Melchisedech 37.168.122 110. Rule thou in the myddle among thine enimies 98 113. Hee lifteth the simple out of the dust 330 116. Right deere in the sight of the Lorde is the death of his saintes Pag. 475 116. What rewarde shall I gyue vnto the Lorde for all the benefits that he hath done vnto me 461 118. The Lord is the strength of my lyfe 253 118. The same stone which the builders refused 200 119. It is better to trust in the Lord. Pag. 254 119. It is good for mee that I haue beene in miserye 101 121. I will lyft vp mine eyes vnto the hylles â–ª from whence my helpe shall come 353 123. Beholde euen as the eyes of seruaunts looke vnto the handes of theyr maysters c. 113 132. I will not enter into the tabernacle of my house 346 141. Set a watche O God before my mouth 85 146. Put not your trust in Princes Pag. 317 147. Hee declares hys worde vnto Iacob his statutes and ordinances vnto Israell 95 147. Hee couereth the heauen wyth clowdes and prepareth rayne for the earth 575 1 PRouerb The beginning of knowledge is the feare of the Lorde 416 2. If thou seeke after wisdome as after golde thou shalt finde hyr Pag. 88 6 The Lord hateth a false witnesse that bringeth vp lyes 354 16. Lottes are cast into the lappe but the ordering thereof standeth in Lorde 72 25. He that searcheth the maiestie of of God shall be depriued of the glorie 28 MAtthei 1. Thou shalt call hys name Iesus for he shall c. Pag. 168 3. Repent 130 3. And say not we haue Abraham to our father 350 3. This is my beloued sonne in whome I am well pleased 202 and .449.103 5. Blessed are the poore in heart for they shall see God. 120 5. The Citie of the great King. 18 5. One iote or one title of the lawe shall not scape 335 5. If thou bringest thy gyft to the aulter and there remembrest 48 5. You shall be perfect euer as your father which is in heauen is perfect 512 5. He maketh his sonne to aryse c. Pag. 638 6. Where your treasure is there will be your heart also 632 7. Seeke and you shall finde 88 7. With what measure you meate it shall be c. 301 7. Not euerye one that sayth vnto me Lorde 94 7. Depart fro me yee that worke iniquitie 351 8. Follow me and let the deade burye the deade 511 9. Thy fayth hath made thee safe Pag. 168 10. A mans foes shall be them of his owne housholde 56.563 10. Whosoeuer shall confesse me before men him will I also confesse before my father which is in heauen 86 10. He that receyueth you receyueth me 9.161 It is not you that speake but the spirite of your father that speaketh in you 9 10. Be you wise as Serpents 657 10. Feare ye not them which kill c. Pag. 685 10. If they persecute you in one Citye c. â—01 10. Goe not into the waye of the Gentiles 533 10. Hee that loueth father or mother more than me 591 10. It shal be gyuen you in that same hower what to speake 780 10. Come vnto mee all yee that labour sore and are laden 7 11. No man knoweth the father but the sonne 566 11. I thanke thee O Father bicause thou hast hidde these things from the wise 45.625 12. How can one enter into a strong mans house and spoyle c.  12. Out of the abundance of the hart the mouth speaketh 85 13. The secrets of the kingdome of Heauen 641 15. Euery planting which my heauenly father c. 342 15. It is not meete to throwe the Childrens breade vnto dogges  15. Nothing that goeth in at the mouth c. 608 15. In vaine doe they worship mee teaching doctrines preceptes of men 589 16. The gates of hell shall not preuayle against it 298 17. This is my beloued sonne in whome I am well pleased heare hym 449 18. Where two or three are gathered togither in my name  20. Who so will be cheefe among you Let him be your seruaunt 39.70 and .141 21. The kindome of God shall be taken from you c. 683.552 22. I am the God of Abraham and the God of Isaac 327 22. Giue vnto Cesar those thinges which are Cesars and vnto god those things that are Gods. 211 23. All whatsoeuer they bidde you obserue that obserue and doe 56 23. Hierusalem Hierusalem thou that killest the Prophetes 16 24. Heare is Christ or there 8 24. Ye shall heare of warres and rumoures of warres 99 25. The parable of the talentes 308 25. Enter into the ioye of thy Lord Pag. 119 25. I was harbourlesse and yet toke me in 557 27. If
to his Apostles goyng out of this worlde he vndoubtedly beholdeth them still and will not suffer any of them to be taken out of his hande In the meane while this also serueth for our purpose that he that gaue commaundements when he went forth declareth thereby plainely that he will one day come agayne Let vs therefore prepare our selues against his commyng beyng alwayes mindefull of the woordes of Christ where he sayth Let your loynes be gyrded aboute and your lightes brennyng and yee your selues like vnto men that wayte for theyr Lorde when he will returne from the weddyng that when he commeth and knocketh they may open vnto him immediatly happy are those sâ—ruaunts whom the Lorde when he commeth shall finde wakyng c. But before wee ende our Sermon some thinges remayne to be discussed which commend vnto vs the dignitie and authoritie of the Apostles doctrine The first is that he sayth they were chosen of Christ He speaketh of a speciall choyse and election whereby they were taken not onely into the number of them that shoulde be saued but were also appoynted for such an ende and vse that they should be Preachers of the grace conferred by Christ and as Paule sayth Stewardes of the mysteries of God. Furthermore he saith they receyued commaundementes of Christ. For as Princes make for their Ambassadours letters of commission which wee call instructions in the which not onely is contayned the remembrance of thinges they haue to doe but also the credite and authoritie they be put in euen so Iesus Christ would instruct his Ambassadours with commaundementes that it might appeare what they had to doe But bicause many consider Christ but as he were man onely and perceyue nothing in the Apostles passing the condition of common persones therefore Luke addeth that these commaundementes were giuen by the holy Ghost If wee would lay all these thinges togither it should appeare that they were no humane but diuine affayres that were committed to the Apostles It shall appeare also that theyr doctrine is to be referred to Christ as to the Auctor thereof For they are Christes messengers as Paule sayth And they are commended with the testimonie of Christ saying He that receyueth whom so euer I sende receyueth me Againe He that receyueth you receyueth mee and he that receyueth mee receyueth him that sent mee It is our partes therefore Brethren to iudge well of the office and doctrine of the Apostles and thankefully to acknowledge the vnspeakeable benefite of God giuen vs by theyr preachyng and to imbrace it with true faith For so shall it come to passe that wee being borne againe of the immortall seede of his diuine Woorde shall leade a life woorthy the children of God and beyng deliuered out of the horrible tempestes of this worlde shall liue for euer in Heauen with the Sonne of God Iesus Christ our onely Lord and Sauiour to whom all prayse honour glory and power are dewe for euer Amen The seconde Homelie TO whom also he shewed himselfe aliue after his passion and that by many tokens appearing vnto them fortie dayes and speaking of the kingdome of God. WHyle Luke in writyng the Actes of the Apostles goeth aboute to ioyne that discourse with the story of the Gospell as I tolde you yesterday he doth it not at al-aduentures but admonished and instructed by the holy Ghost who meaneth thereby to teache vs some excellent pointe of learnyng For hereby it appeareth that the story of the Apostles should by no meanes be seuered from the story of the Gospell and that whatsoeuer the Apostles did in setting forth the Gospell and kingdome of Iesus Christ is aswell to be referred to Christ as the Auctor of it as the thinges he did in his owne person while he was here on earth For it is plaine that the Apostles did nothing of theyr owne head and power but were mooued and inspired thereto as Christes chosen instruments by his holy spirite This thing the woordes of Christ teach vs saying It is not you that speake but the spyrit of my Father that speaketh in you And in an other place he promiseth his holy spirite to instruct them with all truth and to giue them counsell what to doe Wherevnto Paule had a respect saying vnto the Corinthians Seeke you experience of Christ that speaketh in mee The knowledge hereof is not in vaine bicause it serueth both for our learning and consolation For by these testimonies wee are taught that wee may safely beleeue the doctrine and writinges of the Apostles not onely bicause they are the Ambassadours of Iesus Christ for wee see that Ambassadours sometime doe their message falsely but also for that they be instructed with his spirite and as he inspyreth and directeth them doe their office It is no small consolation that wee know Christ hath a care of his Church For he that departing from vs in his bodie left vs Apostles by whose mynistery his Church might be gathered togither hee distributing the giftes of his holy spyrite in all Ages giueth vnto his Church some Apostles some Prophetes some Euangelistes some Shepheardes and Teachers to the edifiyng of the Saintes to the woorke and mynistration euen to the edifiyng of the body of Christ c. But bicause Luke in yesterdaies Sermon made mention of Christs Ascention into Heauen he taketh occasion thereby to intreate of the last thing that Christ did a little before his Ascention bicause it serueth well to the purpose of his discourse or story And in this place he speaketh of two thinges wherof Christ intreated with his Disciples The one is a diligent proofe of his Resurrection the other an instruction touchyng the Kingdome of god Of both which we will speake asmuch as the Lord shall put in our mindes And touching the proofe of his Resurrection he vseth but fewe woordes but they very pithie For the same Iesus saith hee which before hee suffered did and taught many things vpon the earth the very same after he had suffered was dead shewed himself aliue againe to his Disciples euen the very self same person none other neither in any other body but euen in the selfe same in the which he suffered Neither shewed he himself to them as it were by chaunce but prooued by many arguments infallible demoÌ„strations that he was truely risen againe in the very same body wherein he liued while he was here vpon the earth And here Luke speaketh of those things which he more largely in the Gospel describeth that Christ did after his Resurrection And amongst those things first are his apparitions as when he appeared to Mary Magdalene in the Garden by the Sepulchre like a gardener where shee knewe him And a little whyle after meetyng other women also commyng from the graue hee saluteth them and biddeth them shewe his brethren and namely Peter howe he was rysen againe Againe he falleth in company with
they cannot looke vpon Moses face that is they cannot vnderstande the true and plaine meaning of the lawe Therefore the Iewes and false Christians the mainteyners of mans righteousnesse obiect to vs in vaine the lawe and workes thereof whereas Christ is both the ende of the lawe and without him there is no true knowledge of the lawe But in the meane season the contempners of the olde lawe are reprooued who thinke there is no more vse of the same to be had among the Christians As though the will of God were not the same nowe that it was woont to be and as though we also had not neede to be led by the hande of the lawe vnto Christ that distrusting our owne righteousnesse we might learne to take holde of the righteousnesse of God that commeth by fayth in Iesus Christ. In deede we confesse that the Ceremonies of the law are abholished bicause all figures are fulfilled in Christ yet the vse of the lawe remayneth whole and sounde whose duetie it is to teach vs our vnrighteousnesse and corruption of nature and all our satisfaction for the same to be in Christ. Furthermore it behooueth to consider the persons of the Apostles that we may vnderstande what they were dooing at this tyme where certaine things are to be repeated out of the first Chapter First we heard howe they obeyed the commaundement of Christ being nowe readie to ascende into heauen who bade them returne to Hierusalem and there to wayte for the spirite which he promised them Therefore they returne thither and there abide vnto this day in the which the spirit is sent as a little after we shall see where Luke sayth plainly this happened at Hierusalem Moreouer he attributeth vnanimitie and concorde to them For they went not dispersed vp and downe the Citie neyther was there such brawle and contention betweene them as was woont to be but they taryed with one accorde all togither in one place Adde vnto these a thirde poynt whereof mention also is made before howe they continually persisted in praier For it is not to be thought that they were become euer the slacker in praying seeing they were compassed about wyth daunger on euery side and as appeareth by choosing of Mathias prepared themselfe diligently to the administration of their office These things serue for the publike instruction of vs all For they teache vs howe they ought to prepare themselues which desire to haue the holye ghost giuen vnto them and to haue his giftes increased in them Hereof we haue neede by reason of our inwarde and naturall corruption wherewyth onlesse we be borne againe we shall not see the kingdome of god We haue neede of the same spirite bicause of the worlde and the desires of the fleshe wherewith we be many tymes reuoked from the way of saluation We haue neede also of the same by reason of temptations wherewith Sathan oftentymes goeth about to bring vs in doubt of the certentie of our saluation and redemption and would easily ouercome vs except we were confirmed wyth the spirite of Christ which as Paule sayth is the sure earnest and pledge of our saluation But the same spirit entereth not into a froward soule Therefore we haue neede to prepare our selues that we may be meete to receyue him First therefore obedience is requisite whereby it behooueth vs to be in subiection to the will of God and to his precepts yea euen in those things that to our reason seeme daungerous hurtfull or superfluous For by what meanes shall we thinke it will come to passe that they shall haue the spirite of God giuen them which are not ashamed to rebell agaynst God God can not abide that they shall glorie in his lawe and in his worde which runne on in disobedience Howe much lesse will he vouchsafe to giue his holy spirite to such Furthermore it is meete that they be of one accorde and in charitie togither which shall receyue the holy ghost For where God himselfe is charitie he requireth earnestly the studie thereof in those that be his yea Christ appoynted it as a Cognizance for his to be knowne by And it cannot be that Christ will iudge them worthie of the spirite of Christian brotherhoode that are deuided by hatred enuie contentions and open enimitie and so declare themselues to be straungers from the bodie of Christ which is the Church or Congregation Moreouer vnto the studie of concorde and obedience must be ioyned feruent and continuall prayers For although God promise his spirit freely and giueth the same of his meere grace he will yet haue vs to pray to him and aswell doth the maiestie of God require we should praye to him as the dutie whereby we be bound to him Neyther can we declare any more manifest token of our fayth than if we go aboute by prayer to obtaine those things that belong to our saluation Therefore we heare Dauid saye Make me a cleane heart O God and renue a right spirite within me Cast mee not away from thy presence and take not thy holy spirite from me And we say euery day as Christ commaundeth vs Let thy kingdome come Yea Christ himselfe promiseth vs that we shall not aske God his spirite in vaine Where he sayth If you being euill can giue good gyftes vnto your children howe much more shal your father of heauen giue the holy spirit to them that desire it of him Therefore let vs in these dayes ioyne togither these three obedience vnanimitie and prayers after the example of the Apostles and then shall we perceyue in our selues a marueylous comming forwarde in true godlinesse and a most wholsome increase of the holy ghost Furthermore the consideration of the Apostles teacheth vs that the spirite of Christ which worketh by preaching of the gospell is a spirite of concorde and holinesse and not the Author of dissention and carnall libertie as some in these dayes crie out which by this meanes would bring the doctrine of the gospell in suspicion and hatred bicause say they it is the seede of dissention and a planting of licencious liuing But we may easily aunswere theyr slaunders For as the Apostles being at vnitie and concorde receyued the holy spirite so it is plaine that after they had receyued him their concorde was not disturbed but euery day more and more confirmed And the same effect of the spirite is in all them that beleeue For it cannot be that he can be Author of discorde amongst them whom being knit togither in one head Iesus Christ he maketh members of one and the same bodie and coheyres of the same kingdome And as it is impossible that the members of one bodie quickened with one spirite can be at variance togither so can they not striue amongst themselues which are brought by the doctrine of the gospell vnto Christ and are indued with his spirite As touching that our enimies obiect to vs the libertie of the flesh we
Apostles burst into all the worlde which this vehement blast here did foresignifie and in despite of the worlde and Prince of the worlde the doctrine of the gospell was published throughout all Nations Let these thinges comfort vs against the vayne enterprises of the worlde and Tyrannes which studie to stop the course of the gospell For Christe lyueth styll which from hygh derideth the counselles of them and whose spirite bloweth where he wil and is not ruled at mens pleasure Thirdly there appeare clouen tongues as it were of fire which when they were settled vpon the heades of eche of them they were all fylled with the holy ghoste Wee sayde the wynde was a token or signe of the holye ghoste But here commeth a visible signe also of the presence of the spirite that there myght be no doubt at all thereof For this is the maner and trade of God to declare by outwarde tokens the inwarde and spirituall giftes which are conceyued by fayth only and haue their beyng in the mynde The which by reason of the proportion and infallible truth of God wherof they are signes and seales vse to be called after the names of the things that they signifie By this meanes it commeth to passe that Luke reasonyng of the tongues which sate vpon the Apostles heades so speaketh of them as though the spirite him selfe had syt on their heades But it is euident that these tongues were neither essentially the holy ghost nor yet had the holy ghost included in them For who wyll say the substaunce of the holy ghost is of fire except any man list to dote with the Persians which worshipped the fire as a god Who also wyll thinke the holy ghost whiche pierceth through all thinges and whom the scripture teacheth to be euery where present can be inclosed in so small a thyng as a tongue Besydes Luke saith not that the holy ghost sate on their heades but that their mindes were fylled with the holy ghost And the holy ghost shoulde in vayne syt vpon our crownes onlesse he entred into our mindes shewed foorth his power and efficacie Therfore the tongues were tokens of the presence of the holy spirite neither coulde the name of holy ghoste for any other cause be applyed to them than by reason of proportion and similitude that is betweene them as euen nowe was sayde Furthermore as in all other signes whiche God accustometh to vse there is perceaued to be a great lykenesse with the thinges that they signified so here also the presence of the spirite coulde by no other signe haue bene more euidently and properly expressed The lykenesse of tongues was most agreable with the Apostles office whom God had appoynted to be preachers The diuision of the same tongues represented the gift which they chiefly had neede of bicause they must beare witnesse of Christe in all Countries and be vnderstanded of all men And the element of fire signified that the voyce of the Apostles shoulde be effectuous through the workyng of the spirite For by this the spirite as by a bright brenning fire consumeth all the thinges in vs that are carnall and earthly By the same the spirite kindleth the myndes of men with the loue of heauenly thinges that leauing all earthly thinges behinde them they may aspire to the onely eternall goodes of the heauenly kingdome With this the holy ghost warmeth men that are benummed with sinne and maketh them meete and nimble to all good workes and to doe all thinges in Christe And this feruencie and fierie zeale is the proper marke of them which are led with the spirite of Christ Which spirit who so euer feeleth to be quenched in him let him ceasse to glorie in the spirit I coulde here rehearse diuers other effects of Christes spirite but that there is more commodious place to speake therof in the sermon folowyng where it shall be declared what the spirite wrought in the Apostles Let vs acknowledge the truth and goodnesse of Christ wherby he would thus prouide for his Church And let vs prepare our selues after the ensample of the Apostles that we also may be endued with the spirite of Christe and enflamed with the holye loue of God that being founde stoute in the duties of Christian life we may be taken for the true children of God and Coheyres of Iesus Christ to whom be blessing honour glorie and power for euer Amen The eleuenth Homelie AND they began to speake with other tongues euen as the same spirite gaue them vtteraunce There were dwellyng at Hierusalem Iewes deuout men out of euery nation of them that are vnder heauen When this was noysed about the multitude came togither and were astonied bicause that euery man hearde them speake with his owne language They wondred all and marueyled saying among themselues Beholde are not all these which speake of Galiley And howe heare we euery man his owne tongue wherin we were borne Parthyans and Medes and Elamytes and the inhabiters of Mesopotamia and of Iurie and of Capadocia of Pontus and Asia Phrygia and Pamphylia of Egypt and of the parties of Lybia which is beside Syren and straungers of Rome Iewes and Proselytes Greekes and Arabyans we haue hearde them speake in our owne tongues the great workes of god They were all amazed and wondred saying one to another what meaneth this Other mocked saying These men are full of newe wine ALthough the promises of our Lorde and sauiour Iesus Christe were first made to the Apostles and may seeme to belong to them onely Yet is it manyfest that the same are generall and to be extended to all them that doe beleue For as the Apostles bicause of their imperfection and other faultes had neede of the holy ghost and without the helpe of him could not discharge the office committed to them euen so we haue neede of the same spirite bicause if we be destitute of him we can neither order our life christianly nor holde the certainty of faith against the temptations of Satan Therfore the consideration of this present hystorie no man ought to thinke either vnprofitable or superfluous which both strongly mainteyneth the aucthoritie of the Apostolike doctrine also instructeth vs many other wayes For it teacheth vs howe we shoulde prepare our selues to receiue the spirite how we should iudge the spirites As touching the first was spokē yesterday The other may be learned by this presēt place For Luke goeth on in the discription of the hystory declareth the effectes of the holy ghost which he wrought aswel in the Apostles as in their hearers And beginnyng with the Apostles hee attributeth two thinges vnto them which they receyued by the operation of the holy ghost The first is that by and by after they had receyued the holy ghost they began to speake with straunge diuers tongues This is so great wonderful a myracle as I know not whether euer there happened a greater amongst men For who is ignoraunt how
maynteyning of religion to haue Schooles duely and truely appoynted who for the preseruation and continuaunce of them thought good to prouide for them both by their counsayle and aucthoritie as appeareth easely by the foundations of most auncient Colledges Which after they had degenerated that they were become the dennes of ydle men giuen to the throte and belly or of pieuishe supersticiouse then sprong therof the horrible ruine and decaye of the Church Which Iulian the Apostata a subtyll and craftie man well forespyed who for this cause commaunded that the Christians should be kept from learning that through ignoraunce and lacke of knowledge the subtyltie and mockerie of Philosophie might take place Therefore if Christian Princes wyll not be taken for folowers and fellowes of Iulian let them knowe that the prouidyng and caryng for Schooles belongeth to them principally But let vs returne to the Apostles who we sayde erewhyle were instructed with the gift of tongues by the holy ghost For although this seemeth to haue come to passe in the Apostles onely Yet is it further to be extended For this is alway the effect of the holy ghost to chaunge and instruct the tongues of the beleeuyng For bicause the naturall man perceyueth not the thinges belongyng to the spirite of God therefore he can not reason of them as meete is And as often as he goeth about to dispute of diuine matters so often he bewrayeth his follie and infancie which thing chaunced to the gentile Philosophers as Paule saith Besides that man is delighted in vanitie and reioyceth in filthy talke and oftentymes giueth the bridle of his tongue to blasphemie as euery daye may be seene in the dayly communication of the children of this worlde Ouer and besides these mischiefes he cannot speake no not when he would be taken for most religious For when he goeth about by prayer to craue the helpe of God his mynde is pulled away either by vayne thoughtes or else he is troubled with the conscience of his sinnes that he can not pray with sure affiaunce of mynde and the prayer that is without faith can not auayle But the spirite of Christ remedieth all these faults For where he regenerateth the mindes of men and powreth into them the true knowledge of the mysteries of saluation he maketh vs able to reason of the nature of God of his wyll and of his iudgementes And the tongues which were vsed to blasphemie backbyting raylyng periurie filthie talke and all kinde of vncleannesse he loseth them to prayse God to giue him thankes and maketh them speake those thinges that set foorth the glorie of God and serue to the edifying of other to abstayne from those thinges that corrupt good maners Againe bicause he is the spirite of adoption and beareth witnesse that we certaynly be the sonnes of god He is the aucthour that wee dare call vppon GOD the father and distruste his good wyll and fauour no longer And Paul expresseth this effect of the spirite saying You haue not receyued the spirite of bondage to feare any more but you haue receyued the spirite of adoption whereby we crye Abba Father And againe Bicause you are sonnes God hath sent the spirite of his sonne into our heartes crying Abba Father Whereunto the large promises of Christ are to be referred that promise them that pray to his father in his name to be hearde This spirite lykewise withstandeth the cogitations of the fleshe and enflameth the minds as they are praying with the desire of saluation glory of god Besides that the spirite of Christ worketh here a newe myracle For as hee deuided the tongues of the Apostles that they might be able to speake the languages of all nations so hee giueth to the faithfull of all nations one and the same tongue whereby in all partes of the worlde they inuocate one and the same father with one and the same sounde and with one and the same faith And so those tongues be knit againe in one which the insolent and bolde presumption of man had deuided in sunder And this seemeth to me to be that tongue of Chanaan which the Prophete sayde the Cities of Egypt and all nations should speake And if the holy ghost chaunge the tongues of men so that he maketh them to speake the thinges that are holy and godly and which edifie many and make them with sure confidence to aske helpe of God then it easely appeareth with what spirite they are led with vtter blasphemies and cursinges with open mouth which breath out the poyson of slaunder and cursed speaking which offende the mindes of many with their impure and filthy talke hauing no regarde neither of age nor sexe and which in prayer are either altogither colde or else inuocate creatures and are not afrayde to ascribe to them the glory due to God alone or else are voyde of that sure trust and affyaunce which they shoulde call vpon God with For these are not the effectes of that holy spirite but of that maligne and vncleane spirite And Christ saith The mouth speaketh of the aboundaunce of the hart Therefore the hartes of suche are vndoubtedly possessed of the vncleane spirite of Sathan Christ therefore doth not without a cause confesse that we shall either be iustified or condemned by our sayinges And Dauid among the preceptes of lyfe numbreth this very grauely as the cheefe Kepe thy tongue from euyll and thy lippes that they speake no guile Adde hereunto that Paul the Apostle commaundeth all scurrilitie of tongue and filthy communication to be farre from the mouthes of Christians and numbreth filthynesse of speache in that roule for the which the wrath of God commeth vpon the chidren of disobedience Let Christian men therefore haue this prayer of Dauid often in their mouth Set a watche O Lorde before my mouth and keepe the doore of my lippes Let vs consider the other effect of the holy ghost in the Apostles which we may gather of the whole context of the storie The same is a bolde confession of Iesus Christ deuoyde of all feare For they begyn openly euery where to preach him to euery one that they meete with diuers languages they set forth the great workes of God as they that hearde them beare witnesse For they call the preaching of Christ or the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the great and wonderous workes of God bicause that in Christe the whole maiestie of God is most euidentlye of all other thinges seene And although there are many workes of God whereby he sheweth vs his nature and power yet amongst them all this worke that Christe did is the chiefest For in him the rigour of Gods iustice was seene who woulde not haue his owne sonne spared to th ende our sinnes shoulde be purged with due punishment This also declareth the vnspeakeable fauour and mercie of God wherewith he so tenderly loued vs that he had rather
be counted rather warmelings and cowardly forsakers of the standing and place that they are set in Howbeit in putting away the crime he neyther vseth a bare deniall onlye nor waywardly retorteth slaunder for slaunder but prooueth by arguments that it is false that they layde to theyr charge The first argument he taketh of circumstance of the time These be not sayth he as ye suppose drunken for it is but the thirde houre of the day For the auncient fathers vsed to account twelue howers in the day as may be gathered by the hystorie of the Gospell and prophane wryters also And bicause they beganne theyr count from the day spring or rising of the sunne this thirde hower must be referred to the morning and with vs in the summer time it may be called seauen or eight a clocke in the forenoone Peters argument therfore is of this sort They that are giuen to drunkennesse begin to banquet and bouse towarde euening or the beginning of the night But where it is nowe but morning we cannot of right be accused of drunkennesse But O happie state of those dayes when men might reason after this sort For although it be credible that manye were giuen aswell to drunkennesse as to other vices yet such was the honestie of that time that it was a shame to be drunken and those that were giuen to such drinking were drunken as Paule sayth in the night for feare of open shame In these dayes this argument should be of small force and authoritie where as they euery where now rule the rost which ryse earely to drinke wine as Esay complayneth of the vsage of his dayes Yea there be found amongst the Princes and Magistrates which forgetting the saying of Salomon ryse vp betymes to banquetting and ryot But what speake I of Princes seeing there be deuines not free from this vice I remember once being at the Sessions Imperiall where they went about to establishe a generall peace and to appoynt an vniforme religion through Germanie howe I sawe a deuine of great name and fame yea the standard bearer of the contrarie part that sayde he woulde not dispute of so weightie a matter when he was sober And he was so constant of his worde that I sawe him not so fewe tymes as once well whitteled by one of the clocke But would God there were not to be found euen among them of our owne profession which being infected with this publike and common euill of all Germanie were not giuen to much to this quassing And surely if there were none other argument apparaunt this one were ynough to reprooue the corrupt maners of these dayes For who can denie but the dayes of Noah and Lot be amongst vs where with one mouth all men talke of their cuppes and to be drunken is accounted with all states and degrees a commendable and an honourable matter This vice wee may thanke not onely for corruption of good maners but also for the ouerthrow of iustice and lawes and the decay of religion and oppression of the libertie of our countrie But returne we to Peters Sermon who taketh an other argument of thinges spoken long before to acquite the Apostles of suspition of drunkennesse For where euen the good also might iustly meruaile howe vnlearned men shoulde sodenly come to speake such diuers languages and to bee expert in them and the wicked and mockers imputed it to drunkennesse it was needefull the truth of the matter shoulde be more openly declared Therefore Peter teacheth that this was the worke of the holy ghost the sending of whome he prooueth by the .2 of Ioel to haue beene promised long before in the kingdome of the Messias This Ioel prophecied in the time of Esay and Micheas and forewarned the people of the warres that Sennacherib should make agaynst them And least the godly should despayre and thinke that God had left off to care for his people any more he comforteth them and sheweth how Israell shoulde not quite be destroyed bycause the Messias should be borne of that people whome God had ordeyned to be the Sauiour and redeemer of mankinde and for the more comfort of them describeth in fewe woordes the kingdome of the Messias Which place Peter the more diligently and at large cyteth for that he woulde accuse them of doltishnesse and lacke of witte which ascribed the most manifest effectes of the holye ghost to drunkennesse For this was a most filthie errour not to marke and obserue so great a benefite of God and that promised so long agone and most diligently described but to raile at it This place giueth vs three things to consider The first prophecieth of the plentifull and liberall pouring out of the holy ghost which should be in the tyme of christ The other describeth the troublesome estate of this worlde in the kingdome of Christ insomuch that it reckoneth vp the punishments wherewith God will reuenge the vnthankfulnesse and incredulitie of the worlde The thirde declareth the maner of saluation and sheweth the way howe men may escape safely all daungers But at this present we will declare onely the first part This the Lorde in these wordes vttereth by the Prophete And it shall come to passe in the latter dayes sayth the Lorde that I will poure out of my spirite vpon all flesh And your sonnes and your daughters shall prophecie And your yong men shall see visions and your olde men shall dreame dreames And on my seruaunts and on my handmaydens I will poure out of my spirite in those dayes and they shall prophecie These wordes are by themselues plaine and euident ynough yet are they more deepely to be considered bycause of the things comprehended in them seruing to our instruction The first thing to be obserued in them is that where the Prophete prophecieth of the kingdome of Christ amongst the great and singuler benefites bestowed on vs by Christ he chiefly commendeth the gift of the holy ghost The cause thereof seemeth to me was not for that the holy Prophete eyther was ignoraunt of other thinges or despised them but bicause next after Christ there can nothing be giuen vs of God more excellent than that spirite of Christ which here is spoken of For our heauenly father hath inclosed in Christ his sonne all the treasures of his grace and of our saluation But men are regenerated by his holy spirite to become the sonnes of God and heyres of the goodes which Christ hath purchased vs Which regeneration is so necessarie for vs that vnlesse we be renued by the same we cannot as Christ testifieth see the kingdome of God. The same spirite illuminateth our mindes to vnderstande the mysteries of the kingdome of heauen and kindleth in vs the desire of them Without the which light the naturall man cannot perceyue the thinges belonging to the spirite of God. This spirite is a comforter by whome we being incouraged are able to abide and ouercome whatsoeuer aduersitie in this
vs. And the sonne himselfe bindeth his promise to vs by an othe as often as he repeateth that verilye I saye vnto you so much vsed in the Gospell These things serue much for our comfort and instruction we are taught to make much of Christ and not to despyse the saluation which commeth by his merite and is offered vs by preaching of the Gospell as he commaunded In time passed as Paule sayth they which had transgressed the lawe of Moyses dyed without mercye vnder twoo or three witnesses How much sorer shall he be punished which treadeth vnder foote the sonne of God and counteth the bloude of the newe Testament as an vnholy thing c. And Iohn the Apostle admonisheth vs earnestly hereof saying if wee receyue the witnesse of men the witnesse of God is greater which he testified of his sonne He that beleueth in the sonne of God hath the witnesse in himselfe He that beleeueth not God hath made him a lyer bicause he beleeued not the recorde that God gaue of his sonne c. But what can be more horrible than to accuse God of a lye which is both eternall truth and also may so easily reuenge the contempt of himselfe Furthermore these things comfort vs asmuch in the conflict of temptations Satan many times goeth about to call the certaintie of our saluation into doubt But if we consider howe the same is sealed and confirmed as it were by an othe our fayth can not wauer For God is true and his worde endureth for euer But Peter returneth to Christ and prooueth that in him whatsoeuer things Dauid before times prophecied of the Messias are fulfilled The end of all his sayings is that men shoulde vnderstande howe Iesus of Nazareth was the sauiour of the worlde that was promised And of a manye of things which he might haue alledged he speaketh only of the resurrection and ascention bicause these two sufficed his purpose and serued chiefely for the present cause and controuersie which rose by sending of the holy ghost We shall speake of eche of them in order He reherseth the article of the resurrection to prooue Christ to be the sauior promised which argumēt Paule vseth also Of Peters words we may frame this argument Dauid a great while sithens prophecied of the Messias that neither his soule should long abide with the other soules of them that were departed nor that his bodye should suffer corruption bicause God woulde rayse him from death But this prophecie is fulfilled in Iesus of Nazareth Ergo it is manifest that Iesus of Nazareth is the Messias and sauiour Touching the Maior there is no doubt Therefore Peter laboureth in proouing the Minor the veritie whereof he confirmeth by the common testimonye of the Apostles of this thing sayth he wee bee all witnesses Neyther might these witnesses in whome there were such euident tokens of the holy ghost and of Gods working be easily reiected or contemned of men in their right wittes The Apostles vse oftentimes to prooue Christ to be our sauiour by his resurrection bicause Satan through death which happened by reason of sinne had the rule and Lordship ouer vs Neyther coulde we safely acknowledge Christ to be our sauiour except we were certaine that he had subdued the force of death In the meane season we must diligently consider the loyaltie and trustynesse of Peter and the other Apostles The Lorde chose them to be his witnesses as we sayde in the first Chapter They therefore perfourme the dutie of witnesses faithfully and boldly without all feare of any perill For in the citie of Ierusalem before a great assembly of people they testifie that Iesus is risen againe from the deade by the power of God yet was there a farre other rumor spred abrode in that citie For the souldiers as is declared in the last of Mathew being bribed with money by the Priests bare witnesse that the Disciples by night had stollen the body of Iesus awaye What a daungerous matter it was openly to gainesay these men euerye one may easily iudge seeing they had the authoritie of the Priests and of Pylate the Romaine President to defende them But the Apostles by faith in Christ ouercame all feare of daunger and left all men an example to follow which haue the testimonie of Iesus Christ committed vnto them The other argument whereby he prooueth Iesus to be the Messias promised he taketh of Christes ascention And this argument it seemeth hee vseth chiefely bicause of them which might thinke it a ridiculous matter to preach him to be a sauiour which coulde be seene no where amongst men Which also is the error of thē in these dayes who thinke him not a sauiour vnlesse he will shew himselfe bodily vnto them But Peter speaketh on this maner He being exalted by the right hande of God and hauing receyued of the father the promise of the holy ghost hath shed foorth this gift which you see and heare This saying seemeth the obscurer bicause for the breuitie thereof it cannot be perceyued wherevnto it is to be referred But the obscuritie is easily put awaye if we ioyne therewith the Oracle which Dauid vttered touching Christes ascention For of this Oracle and those thinges that Peter sayth we may frame an whole argument after this sort Dauid prophecied that Christ shoulde not only rise againe from the deade but also taught vs that he shoulde ascende into heauen For so he sayth Thou art gone vp on high thou hast led captiuitie captiue and hast giuen giftes vnto men This thing as also the other before is fulfilled in christ For he after he was risen againe being exalted by the mighty right hande of God ascended vp into heauen we looking on and poured vppon vs the spirite which he obteyned of God the father which spirit hath wrought in vs these giftes of tongues which you doe see and heare Therefore it is manifest that this is the Messias Further no man must be offended for that he saith Christ receyued the spirite of his father as though he were not of lyke power with the father For Peter speaketh this of Christs humanity wherin Christ confesseth that his father is greater than he Although in an other place againe he saith his father and he bee both one that is to say in respect of his diuinitie And Christ himselfe very trimly looseth this knot speaking of the sending of the holy ghost in this wise He shall glorifie me for he shall receyue of mine and shall shewe vnto you All thinges whatsoeuer the father hath are mine Therefore sayde I vnto you that he shall take of mine and shew vnto you c. When the comforter is come whom I will sende vnto you from the father euen the spirite of truth which proceedeth of the father hee shall testifie of me c. But least any man might suppose that the things spoken of Christes ascention were to be vnderstanded of Dauid or would call
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
to bende and bring al their force to those places where the enimies stronglyest assault them Let them whome the Lorde hath appoynted gouernors and pastors of the congregation doe the like Neyther are they to be heard which thinke those things ought to be suppressed and not spoken of which offende the aduersaries in our preaching For the Lord hath appointed vs ministers of his word not maisters and iudges vpon whose determination and appointment his doctrine must depende Therfore their boldnesse is most wicked which dare take vppon them to prescribe the holye spirite which is the only gouernour of the Church and of doctrine Secondly he sheweth howe the whole Church was giuen to vnitie and concorde The multitude sayth he were of one heart and one soule The meaning is that they were all of one minde and will the ende whereof vndoubtedly was none other than the enlargement of Christes kingdome This likenesse and parilitie of will and minde bringeth forth true friendship and stable concorde For they which haue this marke before them to set forth the kingdome of Christ are nothing desirous of their priuate lucre which thing alone disturbeth all friendship It shall appeare this was a singular worke of the holy ghost if we consider that the multitude of the beleeuers in whom this concorde consent so euidently appeared were fyue thousand persons This truly is the right marke and token of the faithfull such as they are neuer without For they that acknowledge but one father in heauen are receyued into one baptisme be but one bodie vnder Christ the head and are all quickned but with one spirit of Christ it cannot be that they can be deuided among themselues Therefore Christ appointed this as a cognisaunce to knowe his by saying By this shall all men knowe that you are my Disciples if you loue one another And agayne Paule by this argument prooueth the Corinthians as yet to be carnall by reason of the enuie contention and deuision that was among them It is worthye to be considered how after they had hearde the threates and wicked attemptes of their enimies they gaue themselues so earnestly to mutuall loue and vnitie That is the very propertie of loue then most to shewe his effectes when he seeth his brethren compassed about with daunger necessitie and to haue most neede of helpe This example condemneth the guise of our daies wherin men are destitute voide of all vnity and concord We heare amongest the professors of the faith and doctrine of the Gospell the factious names of Zwinglians and Lutheranes And so farre is this emulation spred that where the one part is in daunger the other forsake their brethren and without any pittie or mercie laugh in their sleeues at them Yea many times they declare their ioye by bitter tauntes and offer the members of Christ hanging vpon the crosse vinegar mingled with gall To say nothing in the meane season of the contentions raylings vpbraydings and slaundering one of another that is among them It is to be feared therfore least while we bite one another we be bitten and destroyed one of another Who soeuer in their distresses will haue any ayde or helpe of God must first be ioyned togither in minde through charitie But least any man might thinke this ioyning of mindes stoode in bare and vaine affection he sheweth in the thirde part howe they declared the same by their deedes First he maketh mention of beneuolence and helping of the poore the exercise wherof they cannot omitte whose mindes agree togither in christ And this place is moste worthye to be considered both bicause of the Anabaptistes who as we declared before in the seconde chap. go about by this place to establish Plato his communion of all things and bicause of false gospellers which intermit all exercise of Christian contribution Therfore for the more easie vnderstanding of this Treatise we will first consider the summe of the matter then the trade and order which the faithfull obserued in this case and last of all what the fruite and effect hereof was He comprehendeth the summe hereof in fewe wordes where he sayth No man sayde ought of the things that he possessed was his owne but they had all things common Here the propertie of things is not denied bicause there is expresse mention â—â—de of possession but he expresseth the affection of minde which the faithfull had who although they possessed houses fermes and such other like yet no man was so wedded to them that he thought they were giuen to him alone but woulde haue them to serue the vse and necessitie of others also Whereby we gather that all thinges were common among them by will but not by lawe After which sort the Prouerbe sayth all things are common among friendes And in this place the true fountaine of Christian beneuolence and contribution is declared that is to say a minde which is not addict and tyed to the desire of riches but which iudgeth truly of them and the vse of them For according to Paules saying the vse of the riches of this worlde consisteth onely in meate and drinke and clothing wherein howseroume also is vnderstanded forasmuch as we be borne naked into this worlde neyther shall we carie any thing hence with vs But where the faithfull person vnderstandeth that mannes nature is suffised with few things he cannot be drowned in ouer great desire of heaping riches togither and he iudgeth not his treasure to consist in them and although he seeth they multiplie increase yet he setteth not his whole hart vpon them But vnderstanding rather that he is but a stewarde of them he laboureth to make him friendes of the vniust Mammon which may receyue him when he shall haue neede into euerlasting habitations The consideration hereof maketh the goodes of the faythfull to be common vnto other although they keepe to themselues the right of propertie The maner and order which they obserued in thys distribution maketh for the declaration of thys sense For thereof Luke sayth As many as were possessours of houses and landes solde them and brought the price of the things that were solde and layde them downe at the Apostles feete And distribution was made to euery man according as he had neede First he sayth houses and landes were solde which euery man dyd not ne yet they that did sell solde all and reserued nothing to themselues For there are dyuers examples of many which had houses of their owne and kept families which Paule not onely permytted but also as we may reade he streightly commaunded the same Therefore they solde as much as seemed requisite for the present necessitie of the Church and it was at euery mans disposition eyther to keepe or sell his owne as shall hereafter appeare by Peters wordes to Ananias Further they layde not the price or money downe for all men to take but brought it to the Apostles
bicause all things are written for our instruction we must applie the example of Abraham not onely to this present cause but also to our selues and there shall no little profite ensue vnto vs if we well consyder the calling of God and the fayth or obedience of Abraham In the calling of God whereby Abraham came out of Vr in Chaldaea into the land of Chanaan are two things principally to be considered The first is that he was called without any merite or desert of his before going For Iehosuah in his .xxiiij. Chapter testifieth that he dwelt among Idolaters and worshipped straunge Gods. Yea Epiphanius by report of auncient writers sayth that Thares Abrahams father was the first that made ymages of claye and that therfore he was punished of God with the death of Haran his sonne who was the first among the auncient fathers that of naturall death died before his father Neyther coulde he be commended bicause he was circumcised or was in the time of the Temple whereof the one was built many yeares after the other was a signe of the couenaunt made with him whereas the righteousnesse of fayth which he had alreadye attayned was sealed and confirmed The seconde is howe all this calling dependeth vpon the bare worde of god For he is commaunded to forsake his countrie and kindred and seeth nothing that might cause him to looke or hope for any better state or coÌ„dicion For God promised him neither trustier friendes nor fruitfuller countrie but speaking directly sayth Come into the lande which I shall shewe thee These things are worthy to be diligently obserued For first they teach vs that we are called to saluation and to the heauenly countrie whereof the lande of Chanaan was sometime a figure through the meere grace of God without respect of any our workes or deserts in this matter For what had we deserued seeing we were chosen in Christ before the world was made Or what can they bragge of that haue nothing but that they haue receyued And surely if we consider the disposition of our nature it shall appeare that we are no more mindefull of the heauenly Countrie before we be called and drawen than Abraham was of the land of Chanaan whose name he had not heard of yea when the Lord calleth vs we prooue the vntowarde nature of the fleshe stryueth agaynst Gods calling which we can neuer be able to ouercome except we be holpen by the effectuous drawing of the holye spirite Furthermore we are taught that our vocation which offereth vs saluation dependeth vpon the onely worde of God and therefore can not be taken holde of by fleshlye sense or mannes reason but by fayth onely which also is the gift of God For the naturall man perceyueth not the things belonging to the spirit of God. And God hath prepared such things for them that loue him as neyther eye hath seene nor eare hearde nor yet hath entred into the heart of man And here the power of fayth marueylously declareth it selfe which only taketh holde of the promises of God and most surely embraceth those things that farre exceede all sense and capacitie of mannes reason Therfore Paule calleth it a sure confidence of things which are hoped for and a certeyntie of things which are not seene These things ought well to be considered of them who thinke the doctrine of the iustification of fayth so light a matter as though it appoynted to easie a waye vnto saluation and so mainteyned the securitie and licentiousnesse of the fleshe For how can that be iudged a light and easie matter that surmounteth and passeth all the powers of man Or shal we account it a matter of greater weyght before God that men doe of their owne power than that that cannot be done without the power of the holy ghost Let vs compare fayth with all the workes of all the Monkes that euer were and yet shall we finde more yea and perfiter workes among the Philosophers of the Gentyles but fayth shall we be able to shewe in none but in him that is borne agayne of the word of God through the holy spirite Therefore our saluation and iustification is iustly ascribed to the greatest and exellentest thing that any man liuing can haue vpon the earth Nowe the beliefe and obedience of Abraham following the calling of God is very woonderfull There were diuers thinges which myght haue lette and hindred hi m. For to let passe all other great is the force of our natiue soyle and countrie and draweth men as the Poet sayth with a great desire and lyking and still maketh them mindefull thereof And it is no small authoritie that kinsefolke and allyaunce be of whome we then most vehemently loue when we be ready to forgo them The age also and infirmitie of his father myght haue stayed him whereof he dyed before he came to the borders of the Countrie promised And it is also likely that Abraham was in great honor in his countrie such as he coulde not easily hope for in a forreyne lande among straungers But none of all these things coulde withholde that godly brest but that without delaye he woulde followe the vocation of God wythout any curious enquirie of the condicion and state of the Countrie This is that obedience of fayth so oftentimes commended of Paule and which he sayth is the ende of the lawe This doth Christ require of vs where he commaundeth vs to forsake father mother sister brother wife children and our selues if we will be his Disciples And the accomplishment hereof is so difficult a thing that it is vndoubtedly impossible for vs to performe it except we be regenerate and borne againe of the holy spirite as Christ teacheth disputing with Nichodemus Therefore let them that desire to be called Christians examine themselues after this rule least whyle they rashly bragge thereof they become lyke foolishe buylders who go about to set vp some great building before they haue cast the charges thereof Let this consideration awake vs incessantly to make our feruent prayers for the increase of fayth that after the losse of all these worldlye goodes we maye come to the inheritaunce of the heauenly Countrie with Iesus Christ our sauiour to whome be prayse honor power and glorye for euer Amen The .xliiij. Homelie AND he gaue him none inheritaunce therin no not so much as one foote and promised that he woulde giue it him to possesse and to his â—eede after whereas yet he had no sonne God sayde on this wyfe thy seede shall be a soiourner in a straunge land and they shall make them bonde and intreate them euill fower hundred yeares And the Nation whome they shall serue I will iudge sayth the Lorde And after that they shall come forth and serue me in this place BIcause Steuen was accused as a publike enimie of Gods glory and all religion by reason of his doctrine of abrogation of the lawe and ceremonies
God in what place so euer they be sayd So God heard Ionas praying in the belly of the Whale â–ª and Daniels fellowes crying out of the fornace found how God was able to deliuer them And the roaring of the Lyons could not let but that Daniels prayers ascended vp before the Lorde Unto these is added an other argument taken of the place whereby he prooueth the worshipping of God not to be tyed to the Tabernacle For he sayth it had no abyding place but was caried vp and downe for fower hundred yeares vntill the time of Dauid who was the first that through the singuler goodnesse of god had by the Aungell a place shewed vnto him where the Temple shoulde be builded which thing we reade he obtayned by most hartie and feruent prayers where he sayth I will not come within the Tabernacle of my house nor climbe vp into my bedde I will not suffer myne eyes to sleepe nor myne eye liddes to slumber neyther the Temples of my head to take any rest vntil I finde out a place for the Temple of the Lord an habitation for the mightie God of Iacob See the hystorie in the second booke of Samuel 24. chap. Item in the first of the Chronicles .xxj. chap. Before this time the Scripture playnely teacheth that the Tabernacle had no resting place For first it was placed in Silo where it seemeth it rested vnto the time of Heli. Whyle Saule was king it was first in Gilgal then in Nobe one of the Cities of the Priestes Under Dauid it was placed in Gabaon At length all the things belonging to it were by Salomon layde vp in the Temple as it had bene some singuler treasure Who nowe that is in his witte will say that the worshipping of god and meane of saluation was tyed vnto the Tabernacle where it had neuer no sure abyding place It is worthy to be diligently considered where he sayth it was through the singuler grace of God that Dauid knewe a certayne place wherein God would be worshipped vntill the time of correction This made for the confirmation and stabilitie of his kingdome which thing Ieroboam euidentlye obserued who perceyued that his kingdome could not be firme stable without some certayne place house for religion In the meane season we learne that this is a singuler gift of god vpon earth if externe religion be firmly established and that men may safely follow it This is a most strong bande to conserue Ecclesiasticall vnitie and an vnspeakeable argument of Gods goodnesse and fauour They that lyue vnder the tyrannous persecutors of the church acknowledge this thing and earnestly desire the same Let vs likewise acknowledge it which liue in rest peace least we prouoke the wrath of God by our notorious vnkindenesse and being in aduersitie let vs vnderstande howe great a commoditie that is which nowe a dayes so many men make so little account of Nowe hauing discoursed the thinges belonging to the Tabernacle he entreth to reason of the Temple also which succeeded in the Tabernacles place and which had the very same vse the Tabernacle had And this the scripture declareth was builded by Salomon whereas before tyll religion had a place appoynted there was none But bicause Dauid through diuine reuelation knew this place the Iewes seemed not all in vayne to thinke that the true worshipping of God was in that place onelye where Steuen sharpely rebuketh their blockheadnesse For although he graunt them that the Temple was builded by Gods appoyntment yet he by and by agayne sayth But hee that is the highest dwelleth not in Temples made with handes And bicause he would not be reprooued of rashnesse he bringeth the words of God speaking on this wise in Esay 66. cap. Heauen is my seate the earth is my footestoole what maner of house will you builde vnto me sayth the Lord or which is the place of my rest Hath not my hande made all these things By arguments taken of his owne nature he prooueth that he is included in no certain place nor hath no neede of these things which are done by men For he that is of all power and might and whom the heauen of heauens is not able to receyue as Salomon himselfe confesseth 1. Reg. 8. it is impossible that he can be conteyned within any house Agayne he that is the Creator and maker of all things hath no neede of our benefites as is declared at large Psal. 50. These things serue both for our consolation and instruction For whereas God is euerywhere he may therefore euerywhere be worshipped so that we neede to be neyther troubled with ouermuch costes ne yet with any great labour about the same And for bicause he hath no neede of our goodes the true trade of worshipping him and his fauour can not consist in such things Therfore it is a fowle and filthie error of these hypocrytes which when they had done these things thought they had fully discharged their duties vnto god Wherefore it behooueth vs rather to consider what the true vse and meaning of these outwarde things is They consist of time place ceremonies Tyme and place is conuenient for order sake For as it behooueth vs to appoynt certayne dayes for religion to be obserued on so the same cannot be done but in some place also But as saluation is not tyed to obseruation of dayes no more is it to this or that place Yet these things haue their vse in religion For they serue for the vse of the holy congregations whome it behooueth oftentimes to meete togither by reason of the preaching of the worde publike prayers and administring of the sacramentes And bycause Temples be appoynted to these exercises therefore they shoulde be exempt from all prophane and secular vsances Which was the cause that Aggeus the Prophet so much called on the building vp of the Temple But let vs not supersticiously be tyed in opinion to the ouermuch reuerencing of the place Nowe the vse of the Ceremonies appointed by God for of mans constitutions here is no one worde such as common custome calleth Sacraments is to seale or confirme vnto vs the benefites of God and therefore they lift vp our mindes by contemplation of fayth into heauen and admonishe vs of our duties both to God and to man These things it be commeth vs well to obserue and to be contented with them least being occupied in outwarde things we be wrapped in the olde errour of the Iewes and so lose the heauenly goodes Let vs therefore worship God the father in spirite and in truth who hath fully giuen vs in his sonne our onely Priest and Sauiour Iesus Christ all those things which he sometimes figured to the fathers in signes of ceremonies and the Temple to him be prayse honor power and glory for euer Amen The .liiij. Homelie YE stiffe necked and of vncircumcised harts and eares you haue alwayes resisted the holy ghost As your fathers did so doe you
way by the most cruell death of the crosse Thus you haue not only fulfilled the measure of your fathers but farre exceeded theÌ„ And as these things were not spoken by Steuen without the secret working of Gods holy spirite so must we thinke it was not without the will of God that the same thinges were written and left vnto posteritie For they teache vs howe we should deale with them which glory in the vertues of their ancestors and in the title of lawful succession and beguile the simple people with the authoritie they chalenge to themselues In which number we now adayes see the Bishops of Rome are who notwithstanding they persecute the doctrine of the Apostles with fire and sworde infecting the whole worlde with the example of a most abhominable and corrupt lyfe and turne true religion into lucre and gayne yet they vaunt themselues to be Christes Uicares the successours of Peter and Paule and constantly affirme that the Churche of Rome cannot erre And with their fleightes it is manifest that the worlde hath bene deceiued these great many yeares Therfore this visure must be pulled of from their faces and the faythfull ministers of the churche must not suffer that great Asse disguised in a Lions skinne to iet vp and downe and fraye the consciences of simple people any longer And they are not in this behalfe to be heard which would not haue these thinges talked so but prescribe vs rules of modestie meekenesse For where the glory of Christ is assaulted and the saluation of the soule imperilled there remayneth no place for feare or meekenesse This thing Christ well perceyued whome I thinke no man will finde fault with about his modesty and meekenesse And he thought it good to beate downe the false Byshops with all kynde of seueritie rather than by cowardly or preposterous lenitie Whose example both Steuen and the other Apostles most rightlye followed But before we let this peece passe you shall note that the Prophetes were foreshewers of christ This thing Christ himselfe confesseth And Peter attributeth to them the â—ame thing This maketh for the certaintie and dignitie of our faith that we thinke it not a thing either newly inuented or an vncertaine perswasion of a small number of persons Steuen goeth on with his purpose and taketh from them the vayne affiaunce of the lawe which seemed to be the chiefe thing amongst Gods benefites Dauid testifying that god shewed to no Nation the like declaration of his goodnesse He confesseth this was giuen them by ministery of Aungels by whose presence God thought good to shewe vnto them the glorye of his maiestie But he sheweth that the glory which they sought therin was but vayne bicause they were neuer obedient therevnto For they being ouercome with the desire of sinne neglected the lawe and wickedlye persecuted Christ to whome the law brought them Whereupon we gather that that glory also is in vayne which we haue in the word of God and doctrine of the Gospell vnlesse we expresse in our lyues the thinges prescribed by them For Blessed saith Christ are they that heare the worde of God and keepe it And in an other place he putteth from him and refuseth the workers of iniquitie whiche neglect the will of his father In the consideration wherof we now a dayes ought diligently to meditate For if the transgressors of Moses lawe were grieuously punished what shall come vnto them whiche wickedly contempne the woorde of the Gospell deliuered to vs by Christ Surely Christ sayeth they shall be more grieuously punished than those of Sodome and Gomorrhe And this is the most graue and iust defence of Steuen the first Martyr which as it ought to haue bene of great force and weight with the godly so with the professed enemies of Christ it lacked not only successe but also did exâ—sperate their myndes as with a sharpe goade of greater vngodlinesse For Luke writeth that when they had hearde this their heartes claue a sunder and they gnashed on him with their teeth The cleauing of heartes signifieth the sorrow of an heart boyling in rage and fury wherwith they were cruelly set on fire For their yre was so great that they could not hide it no not in the place appointed euer for Iustice and Gods religion Now the gnashing of teeth testified they were become like vnto madde dogges Hereby is expressed the propertie of the wicked who the more they are vrged with the word of God the more intollerably they scorne rage and are inflamed against them whome God hath appointed preachers of his worde So we reade that Caine was the more incensed by Gods speaking and admonition And there are infinite examples of these men the which it is not needefull to rehearse bicause we see the like euery day Let vs learne that this is an infallible token of extreme vngodlinesse For what good can a man hope for of him who is not the better but the woorse for the word of God Let vs therfore subdue this affection assoone as we feele our selues touched or mooued therwith In the meane season let vs learne that the ministers of the worde must not therefore holde their peace bicause the vngodly are incensed with their reprehension For Paule commaundeth them to be instant both in season and out of season And let no man be offended though he preuayle nothing by his saying among them For albeit there ensue no other effect of the worde yet the faithfull minister therof shall at least deliuer his owne soule And in the meane while there shall not want electe seruauntes of Christe who shall be instructed by that that is preached to the wicked for a testimony of iust condemnation God the father of mercy graunt that we may duely heare the Oracles of his worde and that wee being transformed into the same may no maner of way displease his Maiestie through Iesus Christ our Lorde to whome be prayse honor power and glory for euer Amen The .lv. Homelie BVT he being full of the holye Ghost looked vp stedfastly with his eyes into heauen and saw the glory of God and Iesus standing on the right hand of God and sayde Behold I see the heauens open and the sonne of man standing on the right hand of god Then they gaue a showt with a lowde voyce and stopped their eares and ranne vpon him all at ones and cast out of the Citie and stoned him And the witnesse layde downe their clothes at a younge mannes seete whose name was Saule And they stoned Steuen calling on and saying Lord Iesu receyue my spirite And he kneeled downe and cryed with a lowde voyce Lorde laye not this sinne to their charge And when he had thus spoken he fell on sleepe ALthough the worde of GOD be both fruitefull and wholsome yet it bringeth forth fruite but in them only which heare the same with mindes rightly framed and disposed But it so little profiteth the wicked that
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
bloude of christ For he is our peace which hath made of both one and hath broken downe the wall that was a stoppe betweene vs. This Peter affirmeth with great grauity partly to make the hearers thinke well of him at whose saluation he enuied not after the maner of other Iewes and partly bicause they shoulde be the more diligent to heare those thinges which belonged to their saluation It shall be good to examine the wordes particulerly for our more comfort and instruction First by waye of an exclamation as we declared euen nowe he sayth of a truth or in dede I finde Which word declareth that he was before ignorant of this mysterie For being heretofore beguiled with the coÌ„mon errour of the Iewes and bewitched with the blind preiudice of the flesh he vsed to abhorre the Gentyles as menne prophane and abhominable before god But nowe by the heauenly vision the appearing of the Aungell and wordes of Cornelius he is taught another thing bicause he findeth in Cornelius words apparant tokens of a very Christian and regenerated mind Peters example teacheth vs that the Saintes sometime are ignoraunt of some things and therefore that we shoulde not beleeue the preiudice of our reason but that we shoulde diligently examine all thinges according to the rule of Gods worde Secondly he teacheth what he founde verily that God is no accepter of persons This word person declareth the outward shewe or appearance of man whereby he vseth eyther to be commended or contemned such as is Nobilitie high parentage riches honors Nation or Countrie basenesse of birth pouertie bondage and infinite such like The consideration whereof God commaundeth to be farre of from all Iudges bicause where these things take place there can be no vpright iudgement It can not be therefore that that thing is to be founde in God which he vseth to detest in men And surely the Scriptures euerywhere attribute this vnto God that he is mooued with no mannes kindred or stocke with no riches no pouertie no outwarde appearance no consideration of Countrie but sheweth himselfe iust and mercifull to all men alyke This thing is of great auayle in the cause of saluation For it serueth to our instruction that wee contemne no man by reason of these outwarde things forasmuch as it appeareth that God is not mooued herwith whose children we be and it comforteth men that are in affliction and of lowe degree when they heare that in Christ there is neyther bonde nor free Iewe nor Gentyle Scythian not Barbarous man nor woman rich nor poore See Galat. 3. Colos. 3. c. It maketh for the explication hereof that he streyght waye addeth what maner of men God accepteth in all kind of men least any man might thinke he gouerned things at all auentures For he addeth but in all people he that feareth him and worketh righteousnesse is accepted with him He comprehendeth in two poyntes the whole lyfe of man such as God requireth of them that honor him For he percloseth all religion vnder the feare of God forasmuch as it is manifest that this feare cannot be without the knowledge of God nor without fayth and obedience By this worde righteousnesse he vnderstandeth that excellent vertue that giueth to euery man that that is his which is the best gouernor of mans whole lyfe and springeth out of the fountaynes of Christian charitie But if thou compare the corrupt nature of man with these thinges thou shalt perceyue that these thinges are not founde but in those people that are regenerate and that they cannot be attayned to without the grace of God and fayth in christ For howe shoulde they that are aliauntes from Christ please God by their outwarde workes seeing he is that onely mediatour in whome the father is well pleased Therfore they are greatly deceyued which of these wordes of Peter thinke the merit of mans righteousnesse may be established forasmuch as the grace of God onely is the cause efficient of those things that are here so highly commended Their error also is to be confuted which abusing this place affirme that euerye man may be saued in the religion of hys Nation whether he be Iewe or Turke so that being illuminated with some reuerence of God he seeke to accomplishe this common ryghteousnesse But Peters meaning in this place is farre other who rather goeth about to prooue that the doctrine of the Gospell wherby saluation in Christ is preached appertayneth to all men indifferently But I praye you what needeth it to be pubâ—ished to all men if saluation may be had without Christ This kinde of people of all other is moste pernicious who vnder the pretence of christian modestie bicause they wil not seeme to boldly to condemne any man do plainly extenuate the merit of Christ yea they call in doubt the righteousnesse of god his goodnesse wisedome truth whatsoeuer vertues besides are in god For if any man may be saued without Christ then it appeereth saluation must depend vpon our free wil zeale Then came Christ into the world in vayn then was he incarnated suffred died in vaine then rose he from the dead ascended into heauen in vayne And he shall be conuinced of a lie in that he said No man coÌ„meth to the father but by me Peter also shall be reproued as a lyer who according as the spirit of Christ did prompt him sayde there was no other name vnder heauen giuen vnto men in which they could be saued Furthermore who I pray you shal say that god the father is eyther iust or wise or true or mercifull which without very great cause woulde put his sonne to such bitter sorrowes and afflictions Away therefore with these men which whyle they will seeme modest adnihilate the mysteries of our religion Let vs obserue the ende and marke of Peters words and leaue them to whome the light of the Gospell hath not yet shined to the iudgement of God who if they be saued must needes be saued through the merit of Christ vnlesse we will be contumelious both against Christ God. Let vs come to the seconde part of this Sermon which in these words conteyneth the proposition or declaration of the whole matter ye know the preaching that God sent vnto the children of Israel preaching peace by Iesu Christ which is Lorde ouer all things Which wordes seeme vnto me thus to signifie I woulde not haue you O brethren to looke for anye newe or straunge matter For I purpose to intreate of such a matter as is nowe in euery mannes mouth the report whereof is vndoubtedly come euen vnto you that is howe God sent his sonne Iesus Christ which is coeternall with him and Lorde of all things vnto the children of Israel being made man of the Uirgin Marie and by him hath preached peace vnto them In these wordes doth Peter comprehende all the mysteries of Christ Iesu and of his Gospell which shortly after he dilateth more
plainely testified that our saluation is conteyned in Iesus Christ alone he nowe beginneth by narration of the historie more at large to explicate and dilate the same and that in such sort that it maye easilye appeare howe all the thinges that belong to the redeeming of mankynde are performed by Christ. He beginneth his narration with the time and place shewing where and when Christ began to be knowne Also he citeth them for witnesses of the things which fame long before had bruted so farre abrode least any man might iudge the hystorie to be vncertaine or doubtfull you sayth he know that word which was published ouer all Iurie and beganne in Galiley after the baptisme which Iohn preached It is not without a cause that he maketh mention of the place forasmuch as Esay sometime prophecied that Christ shoulde beginne to preach in Galiley as Mathew also hath noted in his .iiij. Chapter and Esay 9. And it seemeth he alleageth the time for none other cause saying this preaching beganne after the baptisme of Iohn bicause the Prophetes foreshewed that he shoulde be the first Minister of the new Testament and the forerunner of the promised Sauiour For that those things belong vnto him which are reade in Esay 40. of a voyce crying in the wildernesse and in Malachie of Elias appeareth by the writinges of the Euangelistes and by the testimonie of Christ himselfe in Mathewe the .xj. Chapter more manifest than needeth long demonstration They are therfore by this place confuted which denye that Iohn ought to be accounted among the Ministers of the Gospell Whereas it is playne that he bare witnesse of Christ and sent his Disciples of fayth and good zeale vnto Christ. And prepared all the people aswell by his doctrine as by baptisme to embrace and receyue Christ which office of his his father Zacharie by inspiration of the holy spirit acknowledged in him assoone as he was borne We haue here rather to marke diligentlye that the businesse of Christ Iesus and his Gospell beganne by Iohn whose dutie it was to prepare their mindes that shoulde be the Disciples of Christ by the doctrine of repentance and baptisme For this waye Christ thought good to declare that hee woulde haue no man to seeke howe to lyue licentiouslye and fleshly vnder the pretence of him which thing it is euident both many did in tymes past and many doe the same in these dayes also and euen those which glorye in the name of the Gospell For the which cause Christ himselfe thought good to beginne his teaching with repentance and bade the Apostles afterward to beginne with the same Math. 4. and .10 Luc. 24. And they are not to be hearde which seperate the doctrine of repentance from the Gospell wheras without repentaunce we cannot be partakers of the saluation which is in christ And yet for all this we attribute not saluation to mannes merite or righteousnesse bicause we are commaunded to preach repentance in the name of christ And Peter before Act. 5. hath taught vs that God the father hath appoynted Christ to be the author and giuer thereof vnto vs In the meane season they are reprooued also which slaunderously say that we open gappes to the fleshe whereby to sinne by preaching of the Gospell whereas these men for none other cause more hate and persecute the Gospell than for that it grieuously accuseth and inueyeth agaynst their open wickednesse and the cloked hypocrisie of a great many Furthermore it behooueth vs to marke how the Apostle speaketh of the ministery of Iohn For he sayeth he preached Baptisme He ioyneth preaching with Baptisme to declare he was a minister both of doctrine and the sacrament For as by Baptisme he admonished men that they were purged made cleane so expounding the misteries therof by words he taught vs that purification is to be had in Christ only that worthy fruits of repentance are required of them that are purified Wherby it appeareth it is necessary that teaching be ioined with the sacraments forasmuch as without it the mysteries of the sacraments cannot be vnderstanded So God in the beginning commaunded that the meanyng of the feast of Passeouer should be declared vnto the children And we see that the sermons of the prophets are chiefly busied in declaring the misteries of the sacrifices and ceremonies of the lawe while they most grieuously reprehende them which carefully obserued the sacrifices neglecting in the meane season the duties of life by them signified And Christ a little before he departed from his Disciples cōmaunded them not only to baptize but chiefly commended vnto them the preachyng of the Gospell Which thing Paule so diligently obserued that he confesseth how he preached euerywhere but baptized verye fewe These thinges serue to confute them which tying grace to the outwarde signes thinke the vse of them alone sufficient vnto saluation and vse no doctrine wherby to declare the vse of them yea they vse a straunge tounge in the administration of them But how absurde a thing this ought to be iudged Paule sheweth at large in the first to the Corinthians and .xiiij. chapter Hauing nowe declared the beginning of the Gospell he sheweth that Iesus Christ is the author thereof to the ende he woulde notifie vnto vs what and what maner of one we ought to beleeue he is He expressely calleth him Iesus of Nazareth for that we should acknowledge it is he whom by reason of the basenesse of his countrie and bicause of his poore and lowly conuersation outwardly all men contemned Him he testifyeth that God annoynted teaching by these wordes that he is the Sauiour of mankinde which God had long before ordeyned For he maketh mention of annoynting bicause of the olde figure For of olde time the Priests and Kinges of Israel vsed to be annoynted who it is manifest were figures of the Sauiour promised And it was a receyued opinion that the promised Sauiour was called by the name of the Messias or Christ that is to saye annoynted bicause this denomination did declare his Priesthoode and kingdome and all the whole order of our redemption wherevpon the Disciples being asked in the gospell whome they sayde Iesus was they confessed he was Christ that annoynted of god Moreouer least some man might think him to be of no more excellency than other Priests and Kings who by reason of their outward annointing were called by the same name Peter teacheth that he was annoynted wyth the holy ghost and with power alluding no doubt to that verse of Dauid who prophecying of the kingdome of that promysed Sauiour sayth God hath annoynted thee with the oyle of gladnesse aboue thy fellowes Thus he calleth the holy ghost by whose guyding the sonne of God became man and so administred his kingdome and Priesthoode that there is perceyued no griefe or sorowe therein but all kinde of pleasauntnesse and delyght For so he interpreteth the same in the Prophet saying The spirite
written If therefore any thing be brought forth contrarye to their doctrine let vs knowe that it commeth from man whose tradicions long since are beaten downe by the sentence of God. We haue therefore a notable and wholesome sermon of Peters whereby the first of the Gentyles are conuerted vnto Christ. This sermon if it be well expended conteyneth in it all the articles of our fayth concerning God the father Iesus Christ his sonne and the holy ghost The same comprehendeth in it a perfite order of the saluation of man which as it is sette forth to vs in Christ so is it to be taken holde of by fayth only in him Which bicause it is the gift of God it becommeth vs by continuall prayer to aske it of him that being truly graffed into Iesus Christ iustified by his merit we may be saued To him be all praise honor power glory for euer AmeÌ„ The .lxxvij. Homelie Whyle Peter yet spake these wordes the holy ghost fell on all them which hearde the preaching And they of the Circumcision which beleeued were astonied as many as came with Peter bicause that on the Gentyles also was shedde out the gift of the holye ghost For they hearde them speake wyth tongues and magnifie god Then aunswered Peter can any man forbydde water that these shoulde not be baptised which haue receyued the holy ghost as well as we And he commaunded them to be baptised in the name of the Lorde Then prayed they him to tarie a fewe dayes AS God the father hath included all the meane of our saluation in Iesus Christ his sonne so he woulde that he shoulde be the sauiour and Redemer of all Nations and not of one people onely Whereof may be gathered euident arguments both of the first promises and oracles of the Prophetes and also of the last commaundement of Christ when he sent forth his Apostles into all the worlde to preach the Gospell But whereas the Iewes being puft vp with the prerogatiue of the lawe and ceremonies thereof vsed to despyse other Nations and woulde not vouchsafe to admit them into their congregation it was neede there shoulde be some peculiar demonstration to declare that the stoppe of the lawe was broken downe by Christ and that the grace of God was offred vnto the Gentyles also without the righteousnesse of the lawe This doth the holy ghost most liuely set forth in this hystorie For as God did vouchsafe to sende his Aungell to Cornelius a Gentyle and one vncircumcised and to awake Peter by an heauenlye vision to instruct him so Peter the Apostle preacheth vnto the same Cornelius by instinct of the holy spirite the whole order of saluation wyth marueylous breuitie and playnenesse and without any mention making of the ceremonies of the law teacheth vs that Iesus Christ is appoynted vs of God in whom to haue the forgiuenesse of our sinnes But least any man might thinke that Peter had ouer rashly and without aduyse blabbed out these sayinges the effect of the matter prooueth the same which Luke for this cause the more diligently describeth bicause he woulde stirre vs vppe to the more diligent consideration of the matter First whyle Peter as yet was speaking it is sayde the holy ghost fell on all them which hearde the preaching And not long after it is sayde likewyse that they spake with diuers tongues and declared the great grace of god The same therefore commeth here to passe that fell out in the daye of Pentecost and God thought good to confirme Peters doctrine which Cornelius and his kinne had receyued by the visible sending of his holy spirite and to declare in deede that the grace of saluation was alyke belonging to all beleeuers whether they were Iewes or Gentiles and that from henceforth the ceremonies of the lawe were no more to be obserued This is euident that in the Apostles times it was a common thing to haue the visible sending of the holy ghost to be ioyned with the preaching of the Gospell which God did vouchsafe to giue vnto them that beleeued in him By the which argument Paule prooueth the iustifycation of fayth agaynst them which affirme that men are iustified by the workes of the law For he saith This onelye woulde I learne of you whether you receyued the spirite by the deedes of the lawe or by the preaching of the fayth Are you such fooles that after you haue begonne in the spirite you nowe ende in the flesh He that ministreth to you the spirit and worketh myracles among you â–ª doth he it through the deedes of the lawe or by the preaching of the fayth We haue in this place to consider the dignitie and efficacie of the working of the Gospell For wee see this is the instrument whereby God vseth to giue his spirite and to worke effectuously in the minde of man so that it is not without a cause that Paule sayth the Gospell is the power of God vnto saluation to all that beleeue it And for the same cause he calleth the Preachers of the Gospell the ministers of the spirite For although all they that heare the Gospell in these dayes haue not the gyft of tongues giuen vnto them and such other gyftes as is euident remayned in the Church vntill the time of Iraeneus and after be for the moste part ceased yet it is manifest that all they are endued with the spirite of adoption and regeneration which duly heare the Gospell and embrace it by fayth whereby they crie Abba father and which Paule calleth the earnest or pledge of our saluation 2. Cor. 1. and .5 And the effectes of this spirite are manifest whyle it mortifyeth the fleshe wyth the earthly members thereof in the beleeuers regenerateth men illuminateth the mynde and causeth that they which by nature are apt and meete to no goodnesse are able to doe all thinges in christ Wherevpon we gather agayne that they are not to be taken for the members of Christ iâ— whome there appeare no effectes of the holy spirite For that spirite is not ydle and â—luggysh And Paule sayth that they which are destitute of the spirite of Christ are not his Agayne this place teacheth vs what the exercises of them that beleeue are after they haue receyued the holye ghost They speake with straunge new tongues which although it come not to passe to euery man as we sayd euen nowe yet the holy ghost ordreth the tongues of all them that beleeue to speake those thinges which serue to the glory of God and the edifying of other whereof hath bene sufficiently sayde in the second Chapter Then it is sayde that they greatly praysed god So doe they that truly acknowledge the grace of God which he offreth vs in Christ whereas contrarywyse whosoeuer beleeue to be iustifyed by their workes praise themselues And this giuing of thankes is a sacrifyce most acceptable vnto God which he both often requireth and the godly euerywhere vowe
poynt whereof is to acknowledge and worshippe him onely as our god And bicause they knewe he was a gelous God and a seuere reuenger of his honor they also must needes be zelously incensed when they see Gods glorye openly taken from him and giuen vnto other The lyke example we sawe before in Iohn and Peter the Apostles cap. 3. and .10 And it appeareth the Aungels are of the same minde iudgement as the faithfull messengers of god See the Apoc. 19 â–ª and .22 We learne by this place what we ought to thinke of them that dare arrogate and chalenge to themselues any godly honor such as we reade sometime Herodes Agrippa did Caligula Domitian Dioclesian â–ª and such like filthy men monsters of nature And now adayes we see the Bishops of Rome chalenge vnto them the title of holinesse the forgiuenesse of sinnes and absolute power to doe all things without checke insomuch that no man must reprehende them though they carie headlong with them into hell infynite heapes of mennes soules These kinde of men caâ— by no argument reprooue â–ª themselues more euidentlye to be destitute of Châ—â—stes spirite seeing the Apostles of Christ so abhorred such glory with the desire whereof these men are so rauished that for this glories sake they feare not onely to seduce the whole worlde with false doctrine but also to fâ—ll all places full with fyghting and warres Moreouer it appeareth by this example that they worshippe not the Saintes which vse to inuocate them and outwardly to worshippe them which thing God challengeth to himselfe alone â–ª For what else doe these men as much as in them lyeth but make them the vessels of Gods wrath ignominie which while they liued on earth bent all their endeuour and studie to haue God glorifyed For it is not to be thought that now they are in heauen they haue chaunged their opinion or that God hath chaunged his minde and will which in times past sayde by his Prophete I am the Lorde this is my name and my glory will I giue to none other Yet a more euident demonstration of all these things shall appeare in the Apostles Oration immediatly following euerye part whereof we shall pervse in order The proposition and summe of their oration is that neyther the Apostles nor anye other Creatures ought to be inuocated or worshipped but onely the true and liuing god Which thing where they might plainely haue pronounced it without any circumstance of wordes yet they thought good to expresse and set out their meaninges by an interrogation saying Sirs why doe you thus These thinges agree very well with the gestures which euen nowe were declared For in fewe wordes they plainly testifye that that worship wherein a number now a dayes thinketh the chiefe praise of godlynesse and religion consisteth is impious valawfull and abhominable And let no man obiect vnto me that the Apostles were offended with that Gentillike worship and names of counterfeyt Gods but woulde haue taken it in good part perhaps if they had honoured them in such sort as now a dayes they are honoured in the Popes kingdome For they simplye abhorre all kinde of worship saying that such honor belongeth to God onelye and alone This appeareth most euidently in the second part of the Oration which conteyneth the confyrmation of the Proposition fortifyed with two strong arguments The fyrst is taken of their owne person or nature where they say we are mortall men like vnto you as though they shoulde saye It is an absurde and foolishe part to honor and worship them as Goddes which are of the same nature that we our selues be and subiect to such infyrmities as we be For both we be sinners and by reason of sinne are subiect vnto all such troubles and miseries as fall out in this life The selfe same argument we hearde that Peter vsed before to Cornelius falling prostrate before hys feete which sayde vnto him Arise for I my selfe also am a man. And if this argument be well weyghed it shall appeare that all worshipping of Creatures is hereby ouerthrowne For if men be therefore vnworthy of diuine honor bicause they be men what shall we say of other creatures which are all inferior vnto man as which were created for mannes sake and vse to doe him seruice From which order the Aungels also must not be excluded forsomuch as they are spirites of administration sent out for the ministery of them which shall be heyres of saluation And we will not here admitte their cauillation which say that by this argument worshipping of Saints is not refelled bicause they are deliuered from all kinde of miseries and infyrmities and are made partakers of the heauenly glorye For to graunt them that by this argument nothing can be gathered against them yet are there infynite other places of Scripture that teach vs they ought no more to be inuocated nowe than when they liued here on earth For the holye men in the Prophete testifye that euen nowe they are ignorant in what state and condicion we be And this agreeth verye well with beatitude or blisse which they enioy not if they be faine eyther to behold or reuenge our miseries Furthermore there is a grounded and inuiolable principle of religion where we are taught that we must worship and honor one God onlye And if men neyther while they are liuing neyther when they are dead must haue any godly honor who can sufficiently laugh at their folly or rather bewayle it which turne and transforme these Saintes into the works of their owne handes that is to say into dumbe Images The other argument the Apostles fet from their office saying they came vnto them and preached the gospell to thintent that they should turne from these vanities begin to worship the liuing God which was the creator of heauen and earth the sea and all things contained in them And thus they plainely protest that they may not suffer any godly honour to be done vnto themselues without manifest impietie and offence vnto god For who will not take him for a trayterous ambassadour and worthy of all punishment which vnder the name and pretence of his king would aduaunce his owne cause and studie to establishe his owne tyrannie among them whome he ought to bring to his Princes obedience who would not thinke him a wicked caytife which woulde vnder the pretence of olde acquaintaunce and friendship bring another mans wife home to his owne house But it is euident that the Apostles and other Ministers of the worde are Christes Legates and Ambassadors and the Bridegroomes friendes and that it is their dutie to bring men to the obedience of faith and to marrye them to Christ whome he hath redeemed with the price of his bloude and made his vnspotted spouse Thus Iohn the Baptist reasoneth of his office with his Disciples and Paule in other places And therfore in this place he refuseth these honors offred him
greater number haue bene deceyued with false opinions of God haue not truely serued hym Only Noe with his familie which were but eyght persons followed an opinion of God religion contrary to al the world hath God to confyrme warrant of the same And the Patriarches a very fewe in number as bright starres shining in the dark fyrmament were scattred abroade among the vnbeleeuing Gentyles what shal we say of the people of Israel the peculyars of the Lord Read we not that they and their Byshops most fowly and wickedly erred when contrarie to the commaundement of God they enterprised to cast a Calfe as the Prophet saith turned the maiesty of their God into the similitude of an Oxe that eateth hay And to speake of Gods newe people doth not Christ call it a small flock and sayth he not they are fewe which go in at the narrowe gate vnto saluation yea Paule sayth that grieuous Wolues shall rise vp euen of those of the congregation which shall not spare the flock and he sayth also that Antichrist shall sit aloft in the temple of god Let them cease therefore to obiect vnto vs the consent of multitude and authoritie of the Church which resist the open veritie We require the worde of God and voyce of Christ which ought to be the onely touch and rule to iudge all controuersies in doctrine Furthermore least anye man should put God in faulte of the Gentyles ydolatrie and superstition the Apostles vse a preoccupation or preuention in the which they cleere God of all maner of fault For hee saye they hath alwayes borne wytnesse of himselfe his nature and pleasure and hath shewed his inuisible nature and essence vnto the worlde by hys visible workes And omytting those great and woonderfull works of God which passe mans capacitie and reache he rehearseth his daylie workes whereby he doth good vnto men that euen for this cause they were able to drawe any man to the diligent consideration of so soueraigne a god For who is so blynde or dull that he perceyueth not the seasonable tymes and the increase of victuals springing thereof who will say these things come to passe by chaunce that are knyt togyther so fast by order of nature that if any thing commeth beside the woonted course of nature it is thought a woonder And I pray you what an vnthankfulnesse is it not to acknowledge that God which alone prouydeth vs not of necessaries onely but also giueth vs aboundance of those things that are delectable and pleasaunt Or what excuse of ignoraunce can they alleage for themselues which as often as they take their meate are admonished of Gods liberallitie towards vs In this place there is a profytable doctrine and for the beating downe of the superstitious curiositie of some persons verie necessarie that is to say who is the author of the influences of heauen and the increase and yeelde of the earth The Apostles say of God the Creator that he gyueth vs rayne from heauen and fruitefull seasons replenishing vs with foode and gladnesse Herevnto agreeth the scripture in euery place Dauyd diligently accounteth the same among the other workes of God saying He couereth the heauen with clowdes and prepareth rayne for the earth and maketh the grasse to growe vpon the mountaynes He giueth fodder vnto the cattell and feedeth the yong Rauens that call vpon him He gyueth snowe lyke wooll and scattereth the hoare frost lyke ashes he casteth forth his yse like morsels He sendeth out hys word melteth them he bloweth with his winde and the waters flowe Againe He watreth the hylles from aboue the earth is filled with the fruit of his workes He bringeth forth grasse for the cattle and herbe for the vse of men that he may bring foode out of the earth c. I omyt infynite other testimonies which might be brought But God moderateth all these thinges according to hys iust will and pleasure whyle he sendeth plenteous encrease to them that walke in hys lawe and scarcitie and barrennesse to the disobedyent whereof we haue euydent examples Here the Astrologers are confuted who attrybuting these thinges to the position and placeing of the Planets reuoke and bring in agayne the prophane names of Gods and almost all kinde of gentilitie The superstitious are here also reprooued which make the saints authors hereof which aske rayne seasonable weather of them hauing Masses and seruice appoynted for that ende and purpose Let both these sortes see what God sayth in Hoseas chap. 2. And let vs followe the Apostles doctrine â–ª and acknowledge one onely God to be the author and gouernour of all these things which is â—eyther bound to the course of Planets nor is not subiect to nature but according to hys good pleasure and iust iudgement moderateth and ordereth all things Nowe Luke declareth the effect of the Apostles sermon and sayth that they of Lystra coulde scarce be restrayned with all this weyght of wordes and sentences but that they woulde doe sacrifyce vnto them So frowarde and obstinate man is in retayning of superstition yet is the obstinacie of our time greater These men coulde with one Sermon be prohibited where nowe adayes there are numbers which with many yeares traueyle and daylie sermons can not be brought into the right way Let vs therfore pray vnto God the father that he will illuminate both them and vs with his holye spirite and bring vs to the true and wholesome knowledge of him and his sonne Iesus Christ to whome be prayse honor power and glory for euer Amen The lxxxxix Homelie THYTHER came certaine Iewes from Antioch and Iconium which when they had obtayned the peoples consent and had stoned Paule drewe him out of the Citie supposing he had bene deade Howbeit as the Disciples stoode rounde about him he arose vp and came into the Citie And the next daye he departed with Barnabas to Derba And when they had preached to that Citie and had taught many they returned againe to Lystra and to Iconium and Antioch and strengthned the Disciples soules againe and exhorted them to continue in the fayth affirming that we must through much tribulation enter into the kingdome of God. AS our Lord and Sauiour Iesus Christ laboureth incessantly to maintaine and defende the saluation of mankinde so Satan is altogither occupyed in ouerthrowing the kingdome of God and in pulling men from the waye of saluation Hereof in this hystorie haue we a most euident example For as the Apostles were preaching at Lystra fyrst Satan moued certaine superstitious persons to giue diuine honour vnto them and no doubt but this was the drift of that malicious enimie of mannes saluation to haue tripped the Apostles by tempting them with ambition wheras he had attempted Christ before with the same But his enterprise commeth not to passe For Paule and Barnabas perceyuing this craft of the Deuill and being enflamed with more zeale than before defended most
be vnderstanded as concerning the hystory of Cornelius the Centurion which Peter alleageth to verie good purpose bicause the same before had bene called in question and argued on among the faythfull as we sawe in the eleuenth Chapter The summe of his argument is this God when he called and adopted Cornelius and his family from gentilitie vnto Christ and into the societie of his Churche did by that example set forth vnto vs a true and perfyte meane and way of attayning vnto saluation But he requyred nothing else of them but to heare the gospell of me and to beleeue it Ergo these two thinges are sufficient for man to be iustifyed by and to attaine vnto saluation that is to say to heare the gospell and by true fayth to imbrace Christ preached in the same And Peter gathereth most strongly of perticulers an vniuersall doctrine bicause God vseth one certaine and inuiolable rule in sauing of all men And it is not lyke that God would neglect that rule in sauing a prophane souldyour that was confyrmed in the bloude of his sonne But that his argument might beare the more weight he calleth them for wytnesses of the same thing you know sayth he how that a good whyle ago that is in the beginning of the Church God dyd choose or appoint amongst vs that the Gentyles by my mouth should heare the worde of the gospell and beleeue Upon the which wordes he might haue inferred why then doe you requyre circumcision and fulfylling of the law ouer and beside those things that seeme to God sufficient Or whence haue you authoritie to alter the order appoynted of God and to be so bolde as to adde or take anye thing from the same But he leaueth all this to them to gather Yet he ioyneth two things more hereto whereby he openeth this example Fyrst God sayth he which knoweth the hartes and is not deceyued with any outwarde appearaunce hath aboundantly prooued this waye that I haue nowe tolde you to be sufficient euen by his owne testimonie For assoone as men beleeued the gospell that was preached he sent vnto them the holy ghost as well as vnto vs Which spirite since this world and prophane men euen by Christs owne testimonie can not receyue it appeareth most euidently that God acknowledged these men for the members of his Church and for coinheritours with Christ although they were neyther circumcised nor had receyued any other ceremonie of the lawe Then pointing as it were with hys fynger to the maner of iustifycation and God sayth he put no difference betweene them and vs seing that with fayth he purifyed their hartes Before this in deede the Iewes were deuided from the Gentiles by the lawe but Christ hath broken downe the particion of the lawe and of two people hath made one Church and hath purifyed the Gentiles as well as the Iewes by fayth Hereto appertayneth that place of Paule And the wordes which he wryteth to the Romanes cap. 3. We holde therefore that a man is iustified by fayth without the workes of the lawe Is he the God of the Iewes onely ▪ Is he not also the God of the Gentiles yes euen of the Gentiles also for it is God onely that iustifyeth the circumcision that is of fayth and vncircumcision thorow fayth Furthermore Peter in one briefe sentence comprehendeth whatsoeuer may be sayde of our iustifycation Fyrst he confesseth that our hartes haue neede to be purifyed Man therefore must needes be a thing altogither polluted bicause the hart is the Fountaine out of which spring all our doings God himselfe beareth wytnesse hereof where he sayth the inuentions and deuises of man are naught euen from his childhood And this one thing is aboundantly sufficient to ouerthrowe all the righteousnesse of our workes as oftentimes we haue declared Then teacheth he howe purifycation is wrought by fayth bicause it taketh holde of Christ whome God hath ordeyned to be our iustifyer He cleanseth vs from our sinnes through the merite of his bloude He communicateth vnto vs his righteousnesse so that by reason of fayth whereby we be grafte in him we are taken for righteous in the sight of god Wherefore Paule declareth that he is made our righteousnesse of God Againe besides this he onely mortifyeth the reliques and dregges of our fleshe whiles he chaungeth and regenerateth vs by his worde and spirite gyuing vs power to bring forth fruites aunswerable to our profession Whervnto these words of his are to be referred Now are you cleane thorow the words which I haue spoken to you He that abydeth in me I in him bringeth forth much fruit But bicause we can haue no felowship with Christ but through fayth the scripture truly affirmeth that we be purifyed iustifyed by fayth which phrase of speech must not so be taken as though faith were a vertue through the merite wherof men were clensed frō their sinnes but bicause we therby take hold of Christ in whō all our righteousnesse consisteth Thirdly he maketh God the author of this purification Therfore he is the only author of our faith which Paule also testifyeth to be the gift of god And Christ sayth none commeth vnto him but whom the father draweth For where the naturall man perceyueth not the mysteries of the spirite we of our selues are not able once to thinke well we must needes be illuminated and drawne of God that fayth may take place in vs So all the glory of our iustification must returne vnto God and nothing must be lefte to mans power or merite This sawe Dauid long ago when he called vpon God to be forgiuen of his sinnes saying Washe me throughly from my wickednesse and clense me from my sinne Purge me with Isope and I shall be cleane washe me and I shall be whyter than snowe Delyuer me from bloud-guyltinesse ô God thou that art the God of my saluation And hereby maye we receyue great comfort to strengthen our faith in temptations For where our iustifycation and saluation dependeth vpon God it must needes be certaine and infallible Hereof proceede those sayings of Paule who shall lay any thing to the charge of Gods chosen It is God that iustifyeth who is it that can condemne Such was the certainetie of this doctrine among the people of God in all ages that the Phariseys also could plainely confesse that God onely had power to forgiue sinnes Therefore we doe not without cause nowe a dayes bewayle the folly and pryde of those men which attribute this glorie eyther to their owne workes or else to most arrogant and impudent hypocrites Howe grieuously these men offende Peter sheweth in the second part of his oration which now we shal consider Nowe therefore sayth he why tempt you God to put vppon the Disciples neckes that yoke which neyther our fathers nor we were able to beare He teacheth by these weightye wordes that all our saluation is ouerthrowne and that such
straunger and to follow his voyce onely Howbeit the short role or recount of beleeuers that Luke rehearseth must be also consydered which we see was gathered togither of al kinde of men Fyrst many Iewes beleeue althoughe the forsaking of that Nation was euen at hande Yet God vtterly forgetteth not his couenaunt but according to his promise preserueth certaine remnaunts Unto these are adioyned certaine noble and chiefe women of the Gentyles and at length are dyuers men besides numbred Whereby it appeareth that the grace of God which is giuen vs in Christ appertayneth to all sortes of men and that none is to be excluded from it eyther for cause of countrie nation sexe or whatsoeuer condition For in Christ Iesu there is neyther Iewe nor Gentyle bondman nor free man nor woman c. Which thing as it serueth to comfort vs so it teacheth euerie man to be mindefull of christian societie and to contempne no man ouer insolently in comparison of himselfe But let vs see what Satan attempted at Berrhoea against the kingdome of Christ verily euen the same that he dyd otherwheres For he can not suffer that to go forwarde that he knoweth hyndereth and ouerthroweth his kingdome And bicause he could fynde none in that Citie meete to serue his turne he calleth out the Iewes from Thessalonica who hearing and disdayning that the fayth of Christ went forwarde at Berrhoea come flying in post haste and cause a great sturre and tumulte there also Satan therfore vseth the lyke pollicie here that we sawe he vsed before at Lystra which is his propertie also at these dayes if he perceyue there want disturbers of Christes kingdome in one place to bring and fetch them from an other And it is a marueyle to see howe nymble the Monkes be in accomplishing this matter whome the Deuill can craftily sende abroade not onely into Cities but also into kings Courtes and priuie counsels to cause Princes being bewitched with their suggestions to shut their eares against the doctrine of truth In the meane season marke here the incurable malice of the Iewes wherewith they are so netled that they themselues doe not onely refuse the fayth of Christ but also can not suffer other to be illuminated with the same so that it is not without a cause that Paule so earnestly reprehendeth them in the fyrst Epistle to the Thessalonians the seconde Chapter Lyke vnto these men are all those in these dayes that giue themselues to the deuill to be instrumentes to impugne the fayth of Christ and thereby seeke great commendation Yet let them remember that they shal haue the same iudgement whereof was shewed an example vppon the Iewes to the woonder of the whole worlde For the holy ghost long agone prophecyed that all they shoulde be brused with the yron rodde of Christ which would not be corrected and amended by his worde And there want not examples of most mightie kings which haue founde this reuengefull sentence of Christ true to their great losse and hynderaunce whereof bicause we haue alreadie at large intreated otherwheres we will for thys time be contented to haue spoken these fewe wordes But what doe the brethren in the middest of this hurlye burlye Leaue they Paule in the bryars and daunger or refuse they to giue him counsell and to helpe him No. But rather leauing Silas and Timotheus which were not in such daunger to remaine at Berrhoea they conuey Paule away vsing therein great and singuler diligence For they take their iourney towarde the sea and by and by turne their course and come to Athens from whence Paule afterwarde wrote his fyrst Epistle to the Thessalonians It seemeth they helde not on their waye directly bicause they woulde auoyde the wayte of the Iewes who they sawe raged in such hatred against Paule Furthermore here is to be obserued the loue and kindnesse that they of Berrhoea shewe vnto their teacher For who doubteth but this attempt of theirs was a matter not onely of much expence and labour but also of great daunger But nothing could let them to go on in their godly duetie bicause they had a right iudgement of the benefyte of the gospell which they had receyued and they thinke it but a small matter to shewe an outwarde duetie and reuerence for the gift of eternall saluation Nowe a dayes bicause fewe men iudge rightly of Gods grace offered in the gospell they wil susteyne no labour and perill about the same But most times it commeth to passe that they which will suffer no daunger for Christes cause an other tyme are molested with greater cares for causes lesse godly This place furthermore teacheth vs that wisedome with fayth maye well stande togyther For Christ commaundeth vs to beware of the wylinesse of men and to vse the wisedome of Serpents against it We haue neede therof bicause of the children of this worlde whom Christ himselfe witnesseth to be wiser in their generation than the children of light Yet let vs remember that we must appoynt certaine boundes vnto the wisedome of the fleshe that we doe nothing through the counsell and perswasion thereof against our duetie wherein there is no better or more safe remedy then if we submyt all our vnderstanding vnto the obedience of fayth as Paule otherwheres teacheth vs So shall it come to passe that we shall neyther tempt God by putting our selues rashely in daunger nor dishonestly forsake the truth but holde the myddle way in dooing our duetie and hereafter raigne with Iesus Christ whome we serue in heauen to whome be praise honor power and glory for euer Amen The Cxvj. Homelie WHILE Paule wayted for them at Athens his spirite was mooued in hym when he sawe the Citie giuen to worshipping of Images Then disputed he in the Synagoge wyth the Iewes and with the deuout persons and in the market daylie with them that came vnto him by chaunce Certaine Philosophers of the Epicures and of the Stoikes disputed with him And some there were which sayde what will this babler say Other sayde he seemeth to be a tydings bringer of new Deuils bicause he preacheth vnto them Iesus and the resurrection And they tooke him and brought him into Mars hys seate saying maye wee not knowe what thys newe doctrine whereof thou speakest is for thou bringest straunge tydings to our eares we would know therfore what these things meane For all the Athenians and straungers that were there gaue themselues to nothing else but either to tell or to heare some newe thing THe Euangelist Luke hytherto hath described the dyuers iourneys and wandrings of Paule the Apostle by reason whereof he lyghtened so manye nations and Cities with the preaching of the gospell that he sayde otherwheres not without a cause that he had laboured more than all the Apostles Further least any man might thinke he had drawne ignoraunt and vnlearned men onely with an artifyciall and elaborate kinde of eloquence he came at length to Athens not
followe this example And these were the exercises of the primitiue Churche which we reade was busily occupyed in the worde of God which thing nowe a dayes is lesse regarded of none than of those that will be called and accounted for the successors of the Apostles Furthermore let vs consider the profyte of the Apostles endeauor and traueyle which was manifolde First the worde of God is spredde ouer all Asia both among the Iewes and the Greekes For so it often commeth to passe that the fame of the gospell pierceth the mindes of those who haue not yet heard the Minister speake And the example of great and notable Cities maketh not a little for this purpose which the inhabitaunts neere about are easily allured to follow Next God himselfe worketh with Paule and by notable miracles beareth wytnesse to his doctrine For Handkerchers and Partelets brought to those that had not seene the Apostle draue away sicknesses and spirites Let no man yet ascribe diuine or godly power to the Handkerchefes or Partelets as they vse which haue thrust into the Church the superstitious worshipping of reliques For it is expressely declared in this place that God was the worker of the miracles and to Paule is nothing attributed more then the Ministerie And surely it were very ridiculous to attribute more vnto Paules Handkerchefes than to Christes cote at the touching whereof the woman diseased of the bloudy fluxe was healed not by the operation of the cote but by the vertue and power of Christ which he sayde went out from him See Marke 5. We must rather regarde the ende of those miracles which serued to set forth Paules doctrine as we haue elsewhere declared Here lyeth hid also a thirde vtilitie namely how the sicke are healed and the Demoniacks delyuered For by the gospell health of soule is taught and the Deuils kingdome destroyed bicause Iesus Christ is that blessed seede of the woman that was ordeyned to treade downe the Serpents head Let vs therefore imbrace him wyth true fayth and wholy be knyt to him that being delyuered from the tyrannye of the Deuill through his merite we may atteyne vnto true saluation and raigne with him hereafter in heauen to whom be praise honor power and glory for euer Amen The Cxxvij Homely THEN certaine of the Vagabunde Iewes exorcistes tooke vpon them to call ouer them which had euill spirites the name of the Lorde Iesus saying we adiure you by Iesu whome Paule preacheth And there were seauen sonnes of one Sceua a Iewe and chiefe of the priestes which did so And the euill spirite aunswered and sayde Iesus I know and Paule I knowe but who are yee And the man in whome theeuill spirite was ranne on them and ouercame them and preuayled against them so that they fledde out of that house naked and wounded And this was knowne to all the Iewes and Greekes also which dwelt at Ephesus and feare came on them all and the name of the Lorde Iesus was magnifyed And many that beleeued came and confessed and shewed their workes Many of them which vsed curious crafts brought their bookes and burned them before all men and they counted the price of them and founde it fiftie thousande siluerings So mightily grewe the worde of God and preuayled WE heard yesterday howe God confyrmed Paules Apostleship and the authoritie of the doctrine of the gospell among the Ephesians by many and straunge miracles It followeth nowe howe he defended the same by an example of rare seueritie against them which went about by instigation of Satan to abuse the name of Christ which Paule preached to get gaine thereby and so to bring the authority of the gospell into suspition The chiefe vse of which hystorie is to make vs vnderstande that God hath a regarde of his seruaunts and that as many as go about to deface their authoritie or are so bolde to abuse the name of Christ at their lust and pleasure shall not go vnpunished But that we may receyue the more profyte hereby let vs consider all the partes of the hystorie in that order that Luke rehearseth them The fyrst conteyneth the description of the persons and declareth what they did They were of the Iewes and none of the basest sort but the sonnes of Sceua the chiefe priest Next they are called Exorcistes whereby it appeareth their profession was to get money by exorcismes and coniuring of spirites for the which cause they vsed to go from place to place These therefore seing the Apostle in the name of Christ so mightily to controll spirites and to worke such myracles as the lyke before had not bene seene inticed wyth a hope of greater profyte and auayle take vpon them a newe forme of coniuration and vse to intermeddle the name of Christ therein It shall be good to consider dyligently whereof these kinde of people fyrst sprang among the Iewes For although Moses appointed many and dyuers offices among the Leuites yet we see he maketh no mention any where of Exorcistes It was therefore the inuention of man therfore a deceyueable thing and contrary to the lawes of god It seemeth to haue taken begynning of an olde fable wherin it is reported that Salomon had inuented by inspiration of God the science of coniuring and exorcismes against spirites and all kinde of diseases So Satan woulde haue defaced the credite of the Prophetes myracles as though they also had bene wrought rather by magicall enchauntment then by peculiar operation of Gods power to confyrme their doctrine And at length hauing thus incensed them with a foolishe and an vngodlye emulation he beganne to tell them wonders of the vnspeakeable power of the name of God and taught them to make exorcismes whereby foolishe men set vp his kingdome and pulled away the mindes of a great many from the worshipping and calling vpon god There remayne to this day certaine tokens of this olde impietie in the fables of the Iewes which they haue deuised of their Schem Hamphoras and in phisick they vse many exorcismes which is euydent by little and little crept in among the christians also not without the great hinderaunce of true godlynesse Of this profession therefore were these seauen sonnes of Sceua the chiefe priest And this is no small argument of great corruption that the Byshops children gaue their studie to wicked and deuillishe deceytes and sought to enrich themselues by an arte which was plainely forbidden by the worde of god Further this example teacheth vs howe farre errour runneth assoone as men beginne to swarue from the worde of god For as it hapned among the Iewes so we see it hath also come to passe in Poperie For where they would not seeme to want any of the orders that were in the primitiue church they haue also ordeyned Exorcistes who though for the most part they bragged of a bare name only yet so farre hath the presumption of some of them gone that they haue taken vpon them to coniure the spirites
should see him no more they would followe his example and diligently kepe the doctrine he had taught them that they would carefully watche for the sauegarde of the Churche and stoutly resist those heretickes whereof a numbre very noysome and hurtfull would follow He exhorteth them the rather by his example and vrgeth them the more earnestly bicause that as he was in his owne conscience not culpable so he communed with them to whome his credite and diligence was well knowne And in the beginning he comprehendeth brefely bothe the example of his owne life and the summe of his doctrine Concerning his liuing he sayth thus Yee knowe from the first day I came into Asia after what manner I haue beene with you at all seasons seruing the Lorde with all humblenesse of minde and with many teares and temptations which happened to mee by the laying await of the Iewes As he calleth them to witnesses so he alleageth all the time of his conuersation among them least any mighte thinke hee had counterfaited godlinesse for a small seasone as a great many vse to doe who when they haue craftily crope and gotte within men through their pretence of vertuousnesse at lengthe moste shamefully bewray their cloked naughtinesse For the wicked can not long counterfet godlinesse But bicause Paule had wholely addicted himselfe vnto Christ and to his religion therefore he alwayes obserued one tenor of conuersation and one like studie and trauaile in the Ministerie Of this studie and trauaile is it to be vnderstanded where it is sayde he serued the Lorde wherein he maketh mention of three things specially humblenesse of minde teares which the earnest desyre of all mennes saluation caused him to shed and greeuous temptations which yet could neuer plucke him from doing his office and duetie By these lette the Ministers of Churches learne what manner of men they ought to be in the Ministerie of the Churche And firste lette them laboure for Humilitie that they ascribe not to them selues impudently any Diuinitie or Godheade which is the propertie of Antichriste or contempne any persone in comparison of themselues and so arrogantly seeke rule and Lordshippe ouer their fellowe Ministers which thing Peter warneth them of in his first Epistle and fifthe Chapter For it becommeth them that will bee Christes Ministers to followe Christes ensample who as hee derogateth nothing from the glory of his Father so hee neuer disdained any persone in so muche that hee liued very familiarely with Publicanes and sinners and did witsafe to washe hys Disciples feete so leauing it to them as an Example of Humilitie teaching them that they shoulde refuse no kinde of duetifulnesse one towardes an other Unto Humilitie must bee ioyned a desire to profite all menne whiche Ministers muste seeke with all diligence yea euen with teares For hereof we haue an ensample in Christe who as Mathewe wryteth in the ninthe Chapter was moued euen from the bottome of the heart when he sawe the Iewes go astray like sheepe lacking a Shephearde And in an other place we read he wepte when hee behelde Ierusalem that vnkinde and bloudy Citie knowing that for their greeuous wickednesse and irrepentant mindes they should shortly come to destruction The like affection of Charitie we see in Moses who chose rather to bee wyped oute of the Booke of life than to see the destruction of his Countrymen Samuel the Prophete had the like in him also who hearing that God hadde forsaken Saule tooke suche a care of heart therefore that he ceased not mourning till God reprehended him for it 1. Sam. 15. and â–ª 16. And that Paule proudely bragged not of this affection bothe his faithfull and continuall diligence to sette foorthe the publike saluation proueth and also this that for the Iewes sake which were hys mortall ennemyes hee wished to be accursed And surely as many as well vnderstande the reason of their Ministerie cannot wante thys affection for where they heare that menne are borne againe by their Ministerie they take them for theyr Children whome they bryng vnto GOD and they vse to embrace them with a Fatherly affection which if any man wante doubtlesse hee aboundantly declareth that hee vnderstandeth not the dignitie of hys Ministerie But there muste bee also ioyned heereunto a thirde thing that they fall not in the time of temptation or being ouercomen with feare forsake not their Churches when persecution ariseth For Christ saithe that this is the propretie of hirelings Yea lette them thincke that their Faithe and constancie is then cheefely required when they see bothe them selues and their sheepe most of all tempted And if a manne woulde compare those that nowe a dayes will bee called Successoures of the Apostles wyth this Example of Paule it shall easely appeare howe little or nothyng of Paules heart and minde is in them bicause in pride they exceede all barbarous Princes they fill the world full of warres they haue no pitie of the sheepe that goe astray but are only careful how to prouide for them and theirs with the common losse and detriment of other men But lette vs retourne vnto Paule who rendering an accompte of hys Doctrine setteth out a perfecte patterne of the same not onely to the Ephesians and those of Asia but to all Ministers for all tymes and all places And fyrste he sayth he didde all things among them of good purpose and intente I kepte backe nothyng that was profitable vnto you but shewed you it c. The sense is that hee kepte from them nothyng that was necessarie for them to knowe The same is required of all Ministers to teache the doctrine of saluation perfectly and to keepe backe nothyng for the worldes pleasure Yea the more the worlde rageth the more muste the trumpe of the worde sounde that they suffer not the truthe to bee oppressed and ouercome with the fury of the worlde Heere is reproued the errour of them whych thinke it good to yeelde somewhat to the enimyes of truthe that they bee not the more incensed by playnenesse of teaching as thoughe they became not the fiercer throughe the slothe of Ministers whyle they thynke men feare them and the Ministers distruste their grounde and quarell It is heere chiefly to bee noted that the Apostles teache all thinges fully and perfectly that concerne the saluation of man so that there needeth no additions or patches to supply or make vp their doctrine For it is euident that Chryst concealeth nothing from them prouing by this argument that he tooke them for his friendes bycause he reuealed all thinges vnto them that he receyued of his father He promised them his spirite to prompt them and put them in remembraunce of all things which we haue seene before they receyued Therefore the doctrine of the Apostles is full and perfecte whereby they taughte Iesus Chryste onely vnto the Churche as their Epistles and Sermons aboundantly declare Therefore they do great iniurie
skins but rather publikely professe their thirst of Christian bloude with skarlet coloure and their tyrannie with clinking of armoure and garrisons of men By meane of these the doctrine of truthe lyeth wrapped and entangled in infinite erroures and laberinthes and as it were euen buried And the same parties haue rent the Church which ought most to maintaine vnitie hauâ—â—ent the Church into sixe hundred sectes euery one of them professing a propre and sundry faithe and religion in name habite ceremonies and vsages Lette vs awake O brethren and goe against these Wolues and take heede that we be not found to be hirelings rather than true shepherdes But let vs heare Paule which repeating his example which is the .v. argument exhorteth them most earnestly saying Wherefore awake and remember that by the space of three yeeres I ceased not to warne euery one of you night and day with teares He maketh mention of these three yeres bicause they should thinke no labor or trauaile too much For it should be a shame not to take labor and paines seeing suche an Apostle of Christ refused it not And they be in no small fault which by their negligence let the Churches gathered together by the trauailes and deathes of the Apostles run at hauocke Furthermore as it becommeth the Ministers to follow the example of the Apostles so must all Christians followe their steppes for as much as they were the followers of Christ as Paule himselfe declareth where he sayth be yee folowâ—rs of me as I am the folower of Christ â–ª And this is the true worshipping of the Sainctes not that that standeth in adoration and inuocation of them which al the scripture saith is due to God onely Sixthly he reasoneth of the easinesse and vtilitie of their doing herein to aunswere them which were feared with the difficultie and daunger that was on euery side And for a more vehemencie of speeche he vseth a forme of imprecation saying and nowe brethren I commende you vnto God and to the worde of his grace which is able to build c. As who should say I knowe it is a difficult matter that I require and passing all mans power Howe be it it must not be brought to passe by mans force This is Gods husbandry this is Gods worke He laid the foundation he therefore is able to finishe the building and it is no difficult thing for him to vse your helpe to bring his matter to passe By his assistance therfore you shall easily ouercome all things Hee shall guide you with his spirit and the worde of grace which though it seeme but a slender thing yet it pearseth and cutteth sharper than any two edged swoorde The same God hathe prepared worthy rewardes already for suche trauailes and paines euen the inheritaunce of his kingdome where you shall shine among them that are sanctified like as the starres in the firmament These things must be layde vp in the bottome of our hartes O brethren For as they comfort vs in maruellous wise so they teache vs what the weapons and strength of the Ministers of the woorde are The weapons of our fight be spirituall sayth Paule These be the spirit of God the worde and God him selfe Who shall they then feare Or who shall bee able to withstande them Lette vs fight with these weapons rather than with the frendships of this world as with the confederacie and wisedome of the fleshe which haue very little or no vse at all in setting vp the kingdome of God. Wee learne moreouer that the inheritaunce of the kyngdome of Heauen pertaineth onely to them that are sanctified The sanctified are suche whose heartes faithe hathe purified and whome Christ hathe consecrated to GOD the Father throughe the price of hys Bloude The same beeing quickened with the spirit of God doe their dueties earnestly and striue earnestly to enter into that inheritance through all kinde of daungers the hope whereof they knowe will neuer deceiue them bicause it dependeth vppon the sonne of God our sauioure Iesus Christe to whom all praise honoure power and glory are due for euer Amen The Cxxxvj. Homelie I Haue desired no mannes siluer golde or vesture yea yee your selues knowe that these handes haue ministred vnto my necessities and to them that were with me I haue shewed you all things howe that so labouring yee ought to receiue the weake and to remember the woordes of the Lorde Iesu howe that he saide it is more blessed to giue than to receiue And when he had thus spoken he kneeled downe and prayed with them all And they all wept sore and fell on Paules necke and kissed him sorowing moste of all for the woordes which hee spake that they should see his face no more And they conueyed hym vnto the shippe BIcause the Apostle Paule in that notable assemblie of the Ministers of Asia where he reasoned of the administration and gouernaunce of the Church foretolde of greeuous Wolues that should rise vp euen out of their own selues which throughe peruerse Doctrine should miserably disturbe the flocke of Christ in the later part of his oration he declareth bothe wisely and in time and place what they should cheefely beware of if they would auoide the name of suche Wolues He admonisheth them onely to take heede of couetousnesse bicause it is the roote of all â—uill and bringeth all things out of frame if it once take possession in the mindes of the Cleargie For when they once make lucre of religion it causeth all godlinesse to be set to sale which also is a cause that they defile the doctrine of the woorde with the traditions of men that they hunt after the fauor and frendship of the world that they winke at open malefactoures and set open the doores to all manner of disorder The priestes of the Iewes may be an example vnto vs in whom Christ chefely reprehendeth this as the welspring of all corruption Therefore Paule dothe not without a cause other wheres warne Bishoppes that they be not giuen to filthie lucre and heere in this place he diligently reasoneth of this euill And bicause his admonition should bee the more of waighte he prouoketh them by hys owne Example declaring howe he vsed himselfe whyle hee was in Asia and alleageth waightie reasons and causes of his so doing I haue desired no mannes siluer gold or vesture saith he By the which woordes he declareth that he labored not to enriche him selfe by them forasmuch as he desired not of them the things necessary to his liuing muche lesse receiued or tooke them Hereby he teacheth that the Ministers of Churches must be free from the desire of heaping vp goods bicause they that goe about to enrich them selues shall neuer escape the snares of the Deuill and temptations But least any man might Obiecte againe and say whereof then O Paule liuedst thou He addeth by and by after yee knowe that these handes ministred to my necessities and to those that
fellowes follow Paule into all places and stirre vp sedition in a straunge Citie which they well knew could not be done without euident daunger But would God we had not in our days the lyke examples euery where Moreouer hauing opportunitie thervnto they moue and set al the people a running as it were to the quenching of some great fyre newly begunne For they lay hands on Paule and cry Yee men of Israell helpe c. What needed any helpe or succour agaynst him that went about neyther secret sedition nor playne force agaynst any man You see therefore who they are that commonly be the authors of sedition This fault most tymes is layde to the Ministers charge as wee see euery where But if wee waygh the matter well wee shall see none other are the begynners hereof but those that hate the Ministers and be their enimies For whereas they can not away with the light of truthe if they can by none other meanes they will extinguishe and put away the same with publike tuine as Catiline once sayde Referre heerevnto that that is sayde in the 14.16.17.18 and 19. Chapters But bicause they woulde not seeme to make suche a doo without some cause they intermeddle with their sedicious clamours certayne accusations And firste they accuse his doctrine as a thing preiudiciall to the people of God to the Lawe and to the Temple This they seeme to gather hereof bycause Paule to bridle the vayne affiaunce in the fathers which his Countrey men had declared that the true Israelites were not borne of the fleshe but of the spirite and that all they were not by and by to be accompted for the people of God which were borne of Abraham after the flesh except they beleeued in Christ after the example of Abraham Also bicause in reasoning of the true vse of the lawe he taught that iustification was not to be attributed therunto as we sawe in the Sermone before going and for that he sayd the Leuiticall lawes were abolished by the comming of Christ and by the merite of his death And least their accusation might seeme to consist but in bare woordes onely they complaine them also of a fact by Paule newly committed namely that he had brought Gentiles into the Temple and by meane thereof had polluted that holy place But this was a moste false and slaunderous reproche yet founde it credite wyth all men bycause they had seene one Trophimus an Ephesian in the Citie among Paules companions Thus they suspecte that he had broughte him into the Churche Agayne this place teacheth vs what thinges are commonly layde to the Ministers charge euen that they wickedly sinne against the elect people of God that they impudently coÌ„demne the lawes and traditions of the Church and that they are the subuerters of the Churche and of all auncient religion Thus we reade Chryste was accused And euen the same did the enimies of truthe lay vnto Stephens charge And the very same doo certayne persons in these dayes obiecte agaynst vs also who are moued no whit neither with the respect of Gods Churche nor with the aucthoritie of Gods Lawe nor yet wyth any care or desire of true Religion Yet suche is the happe of truthe that none is more impudently and effectuously slaundered than hir Ministers For where they are enuied of the worlde and condemned aforehande in all mens iudgementes moste men easily admitte and receiue any thing agaynst them and no man is ashamed of his lightnesse in so dooing But let vs paciently beâ—re that which we know not onely the Prophets and Apostles suffred but euen the sonne of God also Moreouer being not contented to haue apprehended the man to lode him with false accusations they vse plaine force against him For they draw him out of the Temple they lay vppon him and beate him without ceasing yea they goe about in shamefull wise to kill him yet first shutting the Churche gates bicause they would haue the Temple by no meanes polluted Which example teacheth vs howe farre impietie and hatred of Gods woord proceedeth For although it lieth long hidden yet when occasion serueth it will burste forthe and it thirsteth for nothing but the bloud of the Ministers which onely is that thing that assuageth and satisfieth them The examples heereof are more aboundant euery where than neede any long declaration First and formost marke I pray you the singular sanctimonie of these men which will seeme to fight for God and his religion For they haue great care that they pollute not the Churche with bloud and therefore they shut the doores But in the meane whyle they feare not to embrue their hands and them selues in innocent bloud Suche lyke things as these Chryst vpbraydeth them with in the Gospel where he sayth they strayne at a Gnat and swalowe downe a Camell So the Priestes would not goe into the Iudgement hall bycause they would not prophane their Feast day but they could deliuer an Innocent vnto Pylate and with all maner of vnrighteousnesse and importunacy require his bloud But how this hypocrisie and dissimulation pleased God appeareth hereby that not many yeres after he caused the Romanes to destroy those bloudy hypocrites with their Temple and vngracious citie Howbeit God â—ayleth not his Apostle beeing in this daunger who when he thought he was vtterly caste off sent him a deliuerer and reuenger which he neuer hoped or looked for For the Captayne moued with the clamour of the Commons and with the rumor of a sedition was straight way at hande with a garrison of souldiers and taketh Paule out of the handes of these harebrayned Commons And heere he played the parte of a good Magistrate which thing those men haue a sclender consideration of that suffer harmlesse persons to be oppressed with the violence of desperate people Here haste thou to consider the truth and fatherly care of God which alwayes preserueth those that be his althoughe somewhiles he seemeth little to regarde them And it is no great matter for him to deliuer them forasmuche as he is able to bring it to passe euen by those which are straungers from the fayth and religion For in thys place Paule is defended by the Romane souldiers And it appeareth that Ieremie in tyme paste was preserued by Nabuzardes the publike enimie of Gods people Many like examples might be brought the ende of all which is that we should not dispaire in time of the crosse and tribulation nor flye to vnlawfull meanes of remedie but put all our care and trust in God and wayte for his helpe and succour which Paule at thys tyme fyndeth to be moste effectuall and ready For the sedicious whome neither feare of God nor shame of man could stay or holde backe assoone as they espied the Captayne and Souldiers helde their handes and ceased smiting of Paule This is the propertie of all the wicked that they are more stayed with the feare of men than of God and therefore the
that Paule burned in the zeale of the Iewes law when he persecuted the Church But for this cause he confesseth him selfe to be the chiefest and gretest sinner of all other For God will not haue vs ledde with our owne zeale but requireth of vs knowledge that when we haue learned to vnderstande his worde we should do that he prescribeth and commaundeth Looke the .xv. chapter of Numbers But let vs returne vnto Paule and see what he dothe beeing compased about wyth so many daungers Luke reporteth one thing of him wherby we may iudge bothe of his inuincible steadynesse of fayth and of hys coragious minde For in that furie and rage of the people and confused clamour and shouting he meditateth an excuse partly for that he was very desirous of hys Countreymens vtilitie and woulde fayne haue broughte them vnto good and partely for that he woulde free Chrystes quarell of all suspition beeing appoynted a Minister thereof And thys example of Paule is to be followed of all Ministers in their priuate daungers diligently to seeke bothe the saluation of others and the glory of Chryste But it all be good to consider diligently all the partes of thys businesse First he rusheth not out after any rash sort to speake as sedicious persons vse to do but asketh leaue first of the Captaine after a modest and reuerent wise And he setteth him not light bicause he was a souldier but rather worshippeth him bicause of his authority office By which example both the Popes and Anabaptistes are confuted wherof the one simply condemne al Magistrates the other set them to kisse their fete yea they wickedly set their feete vpon them Moreouer the Captaine although he suppose him to be a murtherer answereth him frendly demandeth whether he be not that Egyptian which not many days before had raysed vp the people to rebel with his scattred cōplices robbed men in euery place as they went For it was meet that they which wold not embrace the true Messias shold be deluded by deceiuers as we haue elsewhere shewed The example of the captaine techeth vs to deale curteously with captiues For where the end of imprisonment is to bridle keepe vnder malefactors for feare of doing hurt for an example vnto others it were discourtesie and vniust to passe these bounds by crueltie against him whom we ought rather for humanities sake to haue pitie of Agayne we see in the captaynes demaunde what horrible crymes God suffreth his seruaunts to be suspected charged with and yet vseth he to deliuer them out of all Wherfore there is no cause why they should dismay vs but rather that we should follow Paule who beeing nothing offēded with this vnseemely demaund declareth modestly and frendly what he is and by reason of his modestie God so disposing the matter obteyneth leaue of the Captayne to say his minde But if a man woulde compare this Captayne with the Monkes of our dayes and the Inquisitors of Heresie which cause the tongues of Martyres to be pulled out bycause they shall not speake to the people as they goe to execution it shall easily appeare howe muche more wycked and cruell they bee than hee was But assoone as Paule had gotten leaue of the Captayne to speake strayghte way hee beckened wyth hys hande to the people and obtayneth silence of them also and maketh a diligent Oration to them out of hande which was no small token of a ready mynde and witte Heere is to bee considered bothe the power and truthe of god Hys power appeareth in this that hee was in a momente able to calme and pacifie the myndes of the raging people to giue eare vnto hym whose death euen nowe they so desired Of hys truthe thys is a manyfeste argument that hee is not amased with all that shouting and buffeting but hath his wittes and vtteraunce at will to declare hys cause boldely and artificially before his moste cruell enimies Thus is that saying of Chryst fulfilled Euen in the same houre shall it be giuen vnto you what to speake c. Compare with our Paule beeing in chaynes Cicero the father of the Romane eloquence and thou shalt perceiue how much the spirite of Chryst passeth all industrie of mans wit and long exercise of pleating For he long agone beeing broughte in his Litter into the Hall to pleate Milo his cause when he sawe Pompeyes garde and harnesse glittering in euery place of the hall could scarse for feare once open his mouth to speake But Paule beeing bound in chaynes and feeling the ache of hys late bobbes and buffets among the weapons and armor of the souldiors the Captayne standing by pleateth for his life with constante minde and mouth beeing encouraged with the spirite of Chryste which he promised to his electe to be their Aduocate and comforter Let vs lykewise be emboldened with the meditation of the same that wee may without feare pleate the cause of saluation and fayth before this world for he in whom wee haue beleeued will not leaue vs destitute neither of his spirite nor fauor which is our Lorde and sauiour Iesus Chryst to whom be prayse honour power and glory for euer Amen The .xxij. Chapiter vpon the Actes of the Apostles The Cxlij Homelie MEn brethren and Fathers heare yee mine answer which I make now vnto you When they hard that he spake in the Hebrue tong to them they kept the more silence And he saithe I am verily a man which am a Iewe borne in Tharsus a Citie in Cycil neuerthelesse yet brought vp in this Citie at the feete of Gamaliel and infourmed diligently in the lawe of the Fathers and was feruent minded to Godward as yee all are this same day and I persecuted this way vnto the death bynding and deliuering into prison both men and women as the chiefe Prieste dothe beare me witnesse and all the state of the Elders of whom also I receiued Letters vnto the brethren and went to Damasco to bring them which were ther bound to Ierusalem for to bee punished ALthough our Sauiour Iesus Christ would haue his Disciples to be pacient in bearing slaunders and reproches Yet that letteth not but they may bothe openly and boldly protest and defend their innocencie Yea many times necessity constraineth them so to do least by their meanes Christ and the Christian faith be euill reported This dothe Paule therefore in this place prudently consider We heard how the Iewes accused him for a common enimie of gods people of his law and his Temple Besides this the Captaine suspected he was an Egyptian and Captaine of a many of cutte throtes that lately had made an Insurrection All which things seeing they were as well preiudiciall to Paule as vnto Christian religion and truthe therefore he passeth them not ouer without regarde nor holdeth not his peace like a blocke but applieth him selfe busily to get licence of the Captaine to make his purgation which when he had