intollerable yoke cannot be layde vpon the Disciples neckes without a marueylous offence if they be driuen to seeke saluation by obseruing the lawe And with this opinion or doctrine he sayth God is tempted For they tempt him that without his commaundement eyther go about themselues or exact of others to doe that that is not in their power And they also which will be taught the will of God by anye other meanes than he hath appointed So the Israelites tempted God when after his infynite benefytes they sayde they woulde acknowledge his goodnesse and omnipotencie if he coulde giue them fleshe to eate in the wildernesse And Christ shoulde haue tempted God if he had followed the deuils counsayle to haue cast himselfe downe headlong from the pinnacle of the Temple to haue prooued the will and truth of Gods promises toward him Both these thinges it is manifest they doe that will be iustifyed by the workes of the lawe For those things which farre passe the strength of man without any calling of God or his worde both they themselues enterprise to doe and also exact of other For it is as impossible for any man to fulfyll the law as to reach heauen with his fynger For the lawe is spirituall and requyreth not onely our outward workes but also all our minde and all the powers of man to obey god But we be carnall and solde vnder sinne And euen in the Saints remaine the dregs of flesh and the law of sinne which bringeth vs in thrall to sinne euen against our will and against the spirit of God as Paule confesseth of himselfe in the chapter last rehearsed Moreouer the law threatneth the sentence of malediction and death vnto as many as fulfyl not all the commaundements therof What else then doe they but tempt God which will be iustifyed by the lawe And bicause they neglect the meane of saluation which God offreth them in Christ and deuyse a newe meane to attayne vnto the grace of God they tempt him two wayes And if they will enforce other men also vnto the same way they lay such a yoke vpon them as the holy fathers in time past were not able to beare For thus vsed they to saye If thou Lord wilt marke narrowly what is done amisse who shall be able to abyde it Enter not into iudgement with thy seruant All our righteousnesse is like a patched garment and like a cloth arayed with a womans monethly disease Marke therefore what iust occasion we haue to contende with these men which nowe a dayes woulde haue people iustifyed by their workes and which like the Phariseys contemning the righteousnesse of God which he giueth vs in Christ go about to set vp their owne And let no man here replye Ergo the lawe is giuen vs in vaine Ergo we will boldly doe what we list For the true vse of the lawe remayneth still in that like a Tutor it leadeth vs vnto Christ and sheweth vs a rule howe to liue godly Neither must we renounce good workes although we attribute not the glory of iustifycation vnto them For although iustifycation belongeth only vnto God yet is it euident that the dutie of them whome God iustifyeth is continually to keepe innocencie and puritie of lyfe which is giuen them in Christ as much as in them is touching which poynt Paule hath diuers considerations What can be spoken more grieuously than that that Peter sayth agaynst them which woulde seeme to striue for the glory of God for good works and the duties of a Christian lyfe He sayeth they tempt God which is such an heynous offence by Scripture as is worthye of no pardon They put a yoke vpon other mennes neckes and bring them into thraldome againe that are redeemed with the bloude of christ Therefore they commit sacriledge against christ If our aduersaries nowe a dayes woulde expende these things they shoulde easily perceyue that they had no cause to rayle and fare so fowle with vs but woulde rather acknowledge their fault and not treade vnder foote the grace of God and the merite of Christ with their fylthie hypocrisie so waywardly as they doe Furthermore least Peter might seeme ouerboldlye to condemne the fathers in saying that they were able to fulfyll the lawe in his conclusion he bringeth in the meane whereby they were saued saying wee beleeue that through the grace of our Lorde Iesus Christ we shall be saued as they doe beleeue Thus he encourageth the weake to whome it seemed an harde matter to forsake that religion wherein they beleeued their forefathers pleased God and were saued as though he shoulde say you are fowlye deceyued if you thinke our Predecessors were iustifyed and saued by the workes of the lawe seeing they haue plainely confessed they neuer fulfylled the lawe And if you woulde then knowe which waye they were saued we can shewe you none other than the same which is at this day preached to vs in christ For he whome we knowe is come they wayted for to come and hoped in none other Sauiour but him Therefore there is but one maner of fayth both of the olde and new Testament and but one way of saluation in them both Christ testifyeth the same speaking of Abraham where he sayth that Abraham sawe his daye and reioyced therein And Paule sayeth that the fathers did eate the same spirituall meate that we do eate and confesseth that they drewe saluation out of the rocke which was Christ. And to conclude he maketh such a communion betweene vs and the fathers that one while he applieth their sacraments vnto vs and an otherwhile ours vnto them They are therefore greatly deceyued that saye the olde Testament belongeth not vnto vs and saye we be no Iewes for whose behoofe they were written Why rather doe not we thinke the Iewes were the people of God whome God saued none other waye in times passed than we be saued now adayes Againe Peter briefely toucheth the meane of our saluation And the foundation thereof he layeth in the grace of God by the which worde alone the righteousnesse and merite of workes is excluded bicause they be contrary one to the other For if saluation come of grace as Paule sayth then not of workes for then grace shoulde not be grace if workes shoulde merite But if we be saued by workes then it is not by grace for the worke loseth the name of merite assoone as grace entreth See Romaines the .xj. Chap. Which place abundantly teacheth vs that the grace of God and the merites of our workes cannot stande togither Then againe he sayth that Iesus Christ is the mediator of that grace in whome we are taught by Oracle from heauen that God is reconciled vnto vs Last of all he sayth we take holde of this grace by faith For we beleeue sayeth he to be saued by the grace of our Lorde Iesus Christ. Therefore all the meane of our saluation may be comprehended in fewe and
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
fewe to Hierusalem euen this day that the holy ghost is giuen to the Apostles that among the first they might be wonne vnto Christ by the preachyng of the Apostles as about the ende of this Chapter we shall heare Nowe these men are astonied and woonder at the great myracle of God which they see shewed in the Apostles and they extoll it with many wordes leauyng out nothyng that maketh to the settyng foorth of the same For they both confesse the Apostles are Galileans and they beare witnesse they heare euery one their owne proper phrase of speache and they also recken vp the nations whose tongues they heare them vse Yet they stande not styll in this bashement but goyng further they seeke the ende and vse of this matter saying What meaneth this We are taught by the example of these men who are meete hearers of the doctrine of the Gospell and in whom this doctrine bryngeth foorth worthy fruites They are such which beyng not wholly destitute of religion doe humbly marueyle at the myracles of God and sticke not onely in the outwarde contemplation of them but earnestly thinke of the ende and vse of them God suffereth not these mens studyes to be frustrate whose pleasure it is that men shoulde come to the knowledge of truth And we reade that Salomon sayde If thou seekest after wisdome as after money thou shalt finde hir And Christ saith Seeke and you shall finde Now after these men follow another sort of men whom Christ calleth by the name of Dogges and Swine and the scripture in other places calleth them scorners and mockers For Luke saith there were aswel that mocked the Apostles as those that woondred at them saying These men are full of newe wine The example of these men is set foorth to shewe vs howe farre the wickednesse of such runneth as haue once purposed to persecute the truth For they become incurable and can be reclaymed with no maner of wordes or deedes For with what myracle wyll they be mooued whom this myracle can not mooue which was the greatest that euer was wrought amongst men But they are so farre from being mooued therwith that they take occasion rather to reproche and blaspheme it and they attribute it to the detestable vice of drunkennesse which of force they perceyue to be the workyng of the holy ghost There are diuers examples of this sort apparaunt which serue all to this ende to teache vs that we be not offended with the vniust iudgements of this worlde concernyng the truth For this is alway seene that the doctrine of the Gospell is to some the sauour of lyfe vnto life and to other some the sauour of death vnto death And Paule teacheth vs that Christ crucyfied is a stumblyng block vnto the Iewes and foolishnesse vnto the Greekes Therfore let vs leaue such to the iudgement of God and let vs frame our selues to the doctrine of the Gospell that it beyng quickened in our heartes by the woorkyng of the holy ghost may bryng foorth worthy fruites by the which we may be knowne to be true beleeuers and may enioy the euerlastyng promises of the Gospell in Iesus Christe to whome be blessyng honour power and glorie for euer Amen The .xij. Homelie BVT Peter stepped foorth with the eleuen and lyft vp his voyce and sayde Ye men of Iewry and all ye that dwell at Hierusalem be this knowne vnto you and with your eares heare my words For these men are not drunken as ye suppose seyng it is but the thirde houre of the day But this is that which was spoken by the prophete Ioel. And it shal be in the last dayes saith God of my spirite I wyll poure out vpon all fleshe And your sonnes and your daughters shall prophecie and your olde men shall dreame dreames And on my seruauntes and on my handmaydes I wyll poure out of my spirite in those dayes and they shall prophecie WHen Iesus Christ the sonne of God was newely borne into the worlde and was brought by Marie his mother into the Churche accordyng to the appoyntment of Moyses lawe the holy and reuerende olde father Simeon by inspiration of the holy ghost amonge other thynges sayde Beholde this chylde is set to be the fall and vprisyng agayne of many in Israel and for a signe which is spoken agaynst Howbeit that which is spoken of Iesus Christ may be vnderstanded of the Gospell of Christ preached by the Apostles For although the doctrine therof be playne and simple and sheweth also the true way howe to attayne to saluation Yet shall men alwayes haue diuers iudgementes touchyng the same and there shall be no small number of such as shall openly speake agaynst it This dyd Esay the prophete see long agoe who vtteryng a prophecie of Christe and his doctrine begynneth after this sort Who hath giuen credence to our preaching or to whom is the arme of the Lord knowne The Lorde declareth the cause of all this matter where he saith this world can not abyde the lyght bicause the workes therof are euyll The scriptures also set foorth many lyke examples the ende and warnyng of all which is that we shoulde not be offended when the lyke happen in these dayes Among which this example that the Apostles prooued the first day they receiued the holy ghost and went about to administer their office is very notable For where they were indued with a singuler myracle such as the lyke had neuer beene hard of tyll this day which was the vnderstandyng of all languages and preached Iesus Christe in diuers tongues by reason of their hearers of diuers nations by and by the vnconstant people were deuided into sundry and diuers opinions For the more godly sort woondered at the worke of God and diligently searched after the meanyng thereof The wicked scorners accused them of drunkennesse So true it is that Paule saith that Christe seemeth foolishnesse to the wise of this worlde But bicause we spake hereof in the last Sermon let vs haste to the explication of this present place where the fayth and courage of the Apostles is more cleerely and euidently to be seene For they are so litle mooued or feared with the wicked slaunders of men that Peter rather taketh occasion hereof to speak vnto them and with a fruitfull sermon winneth many of them vnto Christ. Before we go about to expounde Peters Sermon let vs consyder what is sayde of hym and the other Apostles Peter sayth hee standyng with the eleuen lyft vp his voyce They stoode therefore without feare and thought neither to flye nor leaue their charge although they were so vniustly iudged And yet there seemed no small cause of feare and desperation For what shoulde they thinke they coulde preuayle in wordes with them whose wicked and frowarde mindes so great a myracle as euer was wrought could not mollifie and mooue But they stoode vnfeared and not onely remayne and tary by it but also begyn to set
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
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
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
and troubles of all Christendome doth not only liue in peace hir selfe but also is a most safe sanctuarie for forreyners and straungers resorting to hir from all places Therefore great and weightie causes as me thinketh haue mooued me most honourable and my especiall good Lordes to dedicate this my labour and traueyle vnto you wherein according to the grace of God bestowed vppon mee I haue gone about to open and make plaine that booke which describeth the fiâ—st countenaunce and looke of that Church that is called the primitiue Church wyth the proceedings encrease and whole estate of the same a president wherof I see you haue followed with no lesse industrie and diligence than good and happie successe Which president if they shall follow which shall suceede you in gouernement of the common weale they shall both see howe you haue done nothing rashly and on a head and shall also perceyue themselues woonderfully pricked forwarde to obserue and keepe with all their power that fourme and order of a refourmed Church and Religion that they shall receyue of you And surely it shall be verie profitable to meditate oftentymes by what meanes and beginnings our auncestours deuised such an order and fourme both of Church and common weale For in so doing they shall neyther regarde slaunderers which maliciously depraue thinges done well and godlily neyther shall they be turned from the truth for anye stormes of persecution or threates of the worlde that may aryse It is also profitable manye tymes to talke of these thinges before the people which as they are ledde most commonly with things present so doe they easily forget thinges passed and gone and verie seldome thinke of things to come Therefore they allow not the deuises of the Magistrates but when they see them ioyned eyther with present profite or cleere of perilles and daunger For as soone as daunger once appeareth they finde fault and lacke of wisedome and equitie in those whose councels they ought faythfullye to set forward and obey But if they did vnderstande that their rulers had God for the authour and guyder of their drifts and deuises and that they did whatsoeuer they did according to their duetie then surelye they woulde learne more religiously to iudge of their rulers and more easilye to obey them and woulde not so sodenly bee mooued and turned at euerye rumour of daunger arysing Surely this was the thing that I chiefly ment and intended when I began openly to reade this booke to the flocke of Christ among you and to publishe and set abroade that which I had openly spoken and declared For I sawe that the state of this age waxing euery day woorse and woorse was such that it was most nedefull continually to pervse the bookes of holy scripture and to sette before the people the examples of the primitiue Church conteyned in the same that they shoulde not be deceyued with the gloses of such as vnder a false colour and pretence of antiquitie burthen vs with newe errours and accuse those thinges of noueltie which graue and godly menne haue restored vnto vs out of the worde of god Accept therefore these my labours mine honourable and good Lordes with such fauour as you haue manye yeares borne vnto the truth and vnto mee and manye other my fellowes and coparteners euen from our childehoode Continue your good will vnto the students of diuinitie holde on your accustomed humanitie and gentlenesse toward the pilgrimes and banished for Christes sake abide in the mainteyning of your lawes and correcting of the peoples maners in enhaunceing vertuous exercises and in bridling wickednesse with iustice In many places the horrible contempt of God reigneth Diuers doe wickedly reiect the wholesome benefite of Gods worde and the knowledge of christ Charitie in most men waxeth chill and fayth fayleth euerie day by little and little Iniquitie aboundeth and newe croppes of naughtinesse dayly encrease God therefore being angrie â–ª threatneth vs with punishment and feareth the world with woonders monsters and horrible vprores of kingdomes And yet will he neuer fayle them which abyde and continue in promoting his glorie defende the Church of his Christe and according to the measure of their vocation perseuere in doing their duetie He shall blesse your labours and gouerne your councels by his spirite he shall blesse all your people so that they shall of their owne accorde obey your wholesome lawes and moste happilye enioye the gladsome benefite of euangelicall peace He shall blesse your whole Church so that it shall go forwarde euerie day more and more in the doctrine of godlinesse To him who is the onely Lorde of Lordes the immortall and euerlasting God be blessing honour power and glorie for euer Amen Giuen at Zurich in your famous and chiefe Citie of Heluetia the first daye of August in the yeare of oure Lorde 1557. ⧠Ioannes Parkhurstus Anglus Episcopus Nordouicensis Multa relucenti debent haec tempora Lucae Et debet Lucas multa Rodolphe tibi Lux Lucae luxit totum diffusa per orbem Lux Lucae lucet nunc magè luce tua Ergo tibi Lucae tantum qui luminis adfers Christus cum Luca lucida regna dabit Eiusdem aliud ad Lectorem Quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuerint Apostolorum Qui ritus veteres apudque Patres Et quot discere Lector est ne cordi Huc adsis auido legantur ore Haec quae scripta vides pererudita Sacris eruta scripta quaeque libris Aut è Patribus eruta Orthodoxis Quae multo peperit tibi labore Gualtherus pietate clarus atque Doctrina patriae decus suaeque Praefulgens celebres habendus inter Scriptores potes id negare Liuor Laudes quid memorare pergo plures Vino vendibili haud opus virente Est suspensa hedera Liber loquatur ¶ A Table of the chiefe wordes and things expounded in these Homelies and Annotations A A ante A. AAron and hys chyldren chosen to be ministers Pag. 67. A ante B. Abelles fayth what it was Pag. 853. Abnegation or denying of our selfe is the beginning of Christianitie Pag. 367. Abraham is an example of the obedience of fayth 295. Abraham pleased God wythout the ceremonialles 293. Abraham is in manye daungers after he came into the lande of promyse 297. Abrahams faythe is stedfast althoughe hee bee tryed dyuers wayes ibidem Abrahams singuler faythe is sette forth ibidem Abraham what GOD dyd with him after hee came into the lande of promise ibidem Abrahams faythe in all aduersities is vpholden by Gods promyse onely ibidem A ante C. Actes of the Apostles instructe all states and degrees of men wyth examples Pag. 4. Actes of the Apostles commende the truth and Maiestie of the propheticall Oracles of vtility necessitie dignitie and Maiestie 2 Actes wherewith it begynneth the hystorie 1. A ante D. Adam was a christian 852. Adams sinne depryued vs of lyfe Pag. 119. Admiration of Gods workes is necessary 157 Admonitions out of Gods words are needefull
still on earth in hys body then his Godhead is absent Pag. 39. Christ was solemnly-declared to bee our teacher 58. Christ onely is to bee heard in the Church 19. Christ is the hope of Israel 897. Christ our high Priest is entered into the true sanctuary 37. Christ is set ouer Sion that is ouer the Church of God. 11. Christ ascended aboue the heauens how it is to be vnderstanded 35. Christ verie God and man ascended how it is to be vnderstanded 34. Christ being verye God receyueth the holye ghost in hys humanitie Pag. 124. Christ very God and man. 106. Christ being a conquerour appeareth for vs in heauen 37. Christ the author of lyfe and saluation 851. Christ is called iust or righteous Pag. 794. Christ is the annoynted of God. 127 Christes last act wyth his disciples Pag. 34. Christes descention into hell 117. Christes comming visible and inuisible after what sort 41. Christes soule in hell was subiect to no torments 118. The knowledge of Christ is necessarie to saluation 542. The knowledge of Christ is reuealed by God onely 791. Christes talke wyth Paule 793. Christes studye and care for hys church 8. Christes diuinitie ascendeth not Pag. 34.35 Christes doctrine howe it ought to be considered 3. Christes departure from the earth Pag. 33. Christ and Moses compared togyther 179. Howe wee bee made partakers of Christ and saluation 458. Christes ensamples is set before vs to follow 113. Christes trustinesse and loyaltie towardes God. ibidem Christes fayth in hys promyse towarde hys Apostles 2. Christes flying and auoyding 324. Christ what he did after his resurrection 10. Christs enymies in stryuing against God fulfill hys deuise 218. Christs enimies counselles must not be consented to 579. Christes manhoode is taken into eternall ioy and glory 119 Christ Iesus his power 367. The true knowledge of Iesus Christ. 105. Christes merite can not bee vanquyshed by any sinne of man. 130. Christes whole seruice consisteth in workes and teaching 6. Christs ministerie descrybed in fewe wordes 259. The abusers of Christes name for vauntage shall be punished 710. The indaungered for Christes name must not be forsaken 826. Under the name of Christ the whole gospell is conteyned 361. Christes obedience 113. Christes office 188. Christes workes and miracles what they were 6.105 Christes death and passion 108. Christes power in bringing downe hys enimyes 785. Christs promises are inuiolable 4. Christes kingdome is not of thys worlde â—â—8 Christes kyngdome belongeth as well to all Nations as to the Israelites 25. What wee ought to seeke for in the kingdome of Christ. 94. Christes aunswere to the curyous question of hys Disciples touching the carnall kingdome which they imagined 27.28 Christ by his resurrection is prooued to be God. 673. Christs sacrifice pâ—rgeth our sinnes Pag. 455. Christes spirite is the interpreteur of the lawe 76. Christes spirite what it worketh in men 155. Christes feruent desire of mens saluation 397. Christes power is inuincible 350. and .351 Christes visible comming serueth for our comfort and instruction ibideÌ„ Christes last company wyth hys Apostles why it is so diligently descrybed 16. They that followe Christs bydding forsake the sea of Rome 784.785 To Christ we owe fayth and obedience 180. Christ fulfilleth whatsoeuer the prophets foreshewed of hym 123. Christ and the deuill haue no fellowship togyther 316.317 Church meetings 733. The Church of God is the house of God. 68. In the church is sure fellowship and saluation 413. Who are receyued into the church of Christ. 155.156 Euery man must not bee suffred to speake in the church  C ante I. Circumcision teacheth vs that the begynning of our generation is corrupt 545. Circumcision doth not iustifie 303. Circumcision was vnprofitable to the Iewes and why 341. Circumcision spirituall what it is Pag. 349. Circumcision a signe or couenant of the Testament 304. The confidence in circumcision beaten downe by Steuen 303.349 Cities of Iurie their vnhappye estate 18. Ciuill or lawfull defence permytted to christians 896. C ante O. Comfort must be vsed towarde the afflicted 812. The commendation of Paule and Barnabas 607. Companying with the wicked must be auoyded 398. What company is hurtfull to christians 406. Godlye companye is the delyght of true christian people ibidem They that seke but their owne coÌ„moditie of what spirite they are 751. The Communitie of the Apostles Pag. 143. Communitie or liberalitie 139. Communities cause efficient is the loue of God. 146. Example of christian Communitie Pag. 143. The fountayne and order of Communitie 224.225 Communitie of goodes whether it be necessary 143.144 The true trade of communitie ibideÌ„ What communitie of goodes was in the begynning of Christes religion 226. Communion of the Lordes supper how profitable it is 140. Commaundements of God fulfilled what a blessing it purchaseth  Commaundementes of God transgressed procureth infelicitie  Conclusion of Paules sermon 83â— Concorde of mindes 49. Concord and vnanimitie is to be had in the church 223. What concorde is acceptable before God. 78. Concorde and vnitie of mindes most necessary in setting forth the kingdome of God. 369. No condition or degree of men neglected with God. 624. Confession of the Aethiopian 386. Confession of Christ and fayth must go togyther 85.86.240 Confession of the faith in Christ. 133. Confession of the fayth most beseemeth ministers 824.825 Confession of the fayth is no indifferent thing 86. To confesse Christ boldely is an effect of the holy ghost 85. When confession of fayth is requisite 829.830 To confesse Christ is a gloryous thing 765. Confession of a true fayth in Steuen 3â—2 Confidence taketh holde euen of the godly 101. Confidence hypocriticall 232.233 The maners of those that are confident 881. The disciples mindes confirmed by the Apostles 580.581 The confirmation of the Apostles oration made to the people of Listra 571. Congregations howe they maye be edified  Coniunction of mindes is the fountayne of liberalitie 143. Conscience in matters of religion must be chiefely regarded 801. CoÌ„sciences of men must not be snarled 612. Conscience pricketh and molesteth euen the wicked 251. The terrours of conscience 129. The consent of the wicked endureth not long 805. Consenting vnto sinne deserueth punishment 236. Consent of the Synode at Ierusalem 604. The consolation of Christs last comming 41. Arguments of consolation 684. Example of godly consolation ibideÌ„ The power of Gods consolation appeareth in afflictions 636. The effect of the consolation of the holy spirite 416. God confyrmeth hys consolation by deedes 808. Consolation in aduersitie whence it must be set 809. Consolation wherewyth GOD strengthneth hys people 113. The maner of Gods consolations Pag. 807. Constancie 740. Constancie and boldenesse in Paule Pag. 689. An example of christian constancie and boldenesse 792.21.22 The heynous offence of the counsell of Constaunce agaynst the holye Martyr Iohn Husse 245. The contempt of the ministers proceedeth of the contempt of Gods worde 336. Contempt of Gods word is the begynning of all vngodlynesse ibideÌ„
Iudges must follow the goodnes bountifulnes of god 234.235 Iudges what their dutie is 851 Rashe Iudgements ende 645 Iuliane the Apostata forsaketh the fayth 301 Iuliane hys last wordes 218 Iulius Maximinus and hys sonne raging agaynst the Churche were destroyed of their souldiours by the iust iudgement of god 300.301 Iustification of man through fayth in Iesus Christ proued by notable examples in the Actes of the Apostles 3 Iustification of fayth taught by the Prophetes 459 Iustifications order 463 Iustifications reason 595 Iustification attributed to woorkes is a greeuous offence 596 Iustice and temperance are fruites of fayth 829 Iustice of man can not stande in the Iudgement seate of god 801 Iustice commeth not of merites of workes but of fayth as Steuen teacheth through out his oracion 298 K ante Y Kyngs that are proude ambitiouse ruled manye tymes by their bondemen 504 Kyngdome of Christ eternall and inuincible 381 Kyngedome of Christe is not of the earth 24 Kyngdome of Christ by preaching of the gospell spred in all places 3 Kyngdom of Christ spred to the borders aboute Iurie and howe it mikht further be spred 242 Kyngdome of Christ what it is 126 Kyngdome of Christe is spirituall Pag. 30 Kyngedome of Christe enlarged by preaching ibidem Kyngdome of god 710 Kyngdome of god by his appointement â—aryed to the Gentyles 509. and 510 Kyngdome of god declared and for what cause 14 Kyngdom of god preached by Paule Pag. 916 Kyngdome of god when it should be preached ibid. Kyngdome of christ and of his word howe they differ 381 Kyngdome of Christes beginninge successe and increase in thys world Pag. 2 Kyngdome of Christes power maiestie 126 Kyngdome of Christes enlargement Pag. 506 Kingdome of Christe is peaceable Pag. 98 Kingdome of Christ bounded by the Prophetes 32 Kingdome of God comprehendeth in it our saluation and redemption Pag. 13 Kingdome of the Iewes conferred vpon Dauid 528 Kingdome of Christes estate 30 Of Goddes Kingdome and heauenly glory howe we are made partakers 286 L ante A LAbourers that are faythful must be holpen Pag. 579 Last dayes estate what it shall bee 174 Last daye searchers 29 Last dayes feare and remembraunce what it causeth 174.175 Laste daye Deriders and Iesters Pag. 100 Later dayes troublesome estate 98 Lawes ceremoniall not necessary too saluation 293 Lawfull defence permitted to the godly 644 Lawe leadeth vs by the hande vnto Christ. 75.76 Lawe cannot iustifie 544 Law gyuen for them that came after also 335 Lawe wherein it is abrogated Pag. 334 Lawe howe it was published ibid. Lawe is a mirroure or glasse 544 Lawe sheweth vs the true way to attayne vnto lyfe 334 Lawe howe it is called the lyuely woorde ibid. Lawes preuayle not onles they bee executed 618 Lawe and ceremonies vse and ende Pag. 292 Lawe in Christ is ended 76 Lawe begonne in the daye of Pentecost ibid. Lawe can not truly bee vnderstanded but by the Spirit of Chryst. Pag. ibid. Lawe wherto it serueth 545 Lawes publike are profitable to bee kepte 797 Lawes auctoritie wherein it dependeth ibid. L ante E Leuitie or gentlenes of God excuseth not our sinne 525 Leuitie or lightnes in religion muste be auoyded 789 Leâ—ites or Priestes offended wyth Christ. 227 Leuitie of commones may bee seene in the Samaritanes 362.363 L ante I Liberalitie to the poore commended Pag. 144 Liberalitie in releeuing the poore Pag. 224 Liberalitie is a commendable thinge Pag. 760 Liberalities examples 154 Liberalitie of God. 155 Libertie and free speeche in reprehending of sinnes 110 Libertie abused what hurt it procureth to the people 816 Libertie who can vse best 426 Libertie of Christ muste bee kept inuiolable 602 Libertines Colledge the greatest enemies of Steuen 286 Lightes whereto they serued in the Church 734 Lighte gyuen vs in Chryst. 553 Lighte shyneth where Peter is in prison 494 Licinius Ualerianus a persecutoure of Christes Church taken by Sapores king of the Persians is fain to serue for a footeblocke for Sapores to gette on horse backe by Pag. 301 L ante O Long sufferance of God exemplified Pag. 234 Looking in what the woord conteyneth in it 219 Lottery of twoo kyndes 71 Lot is a part or porcion 70 Lottes are in subiection to Gods prouidence 72 Lottes which bee lawfull and which not 71.72 Lotterye vnlawefull and who abuse lawfull lottes ibid. Lottes are an auncient vsage 72 Lottes vsed in diuidinge of inheritaunce ibidem Lottes Matthias is choosen by Pag. 71 Lottes lawfull to vse 72 L ante V Lucius septimus Seuerus persecuting the Church was kylled in his flourishing estate 300 Lucre sought in religion is not allowed of God. 720 Luke inspired of the holy ghost writeth the story of the gospel diligeÌ„tly Pag. 2 Luke wrate of all thinges in what sence 5.6 L ante Y Lyfe of man lyke a Pylgrimage Pag. 299 Lyfe eternall 119 Lyfe eternall estate moost happye Pag. ibid. Lyfe of manne of what estate condicion it is 871 Lydia is an example of true conuersion 624 Lydia causeth hir houshoâ—d to be baptised 626 Lydia howe and after what manner shee was conuerted 625 Lystra dwellers how they were affected at Paules myracle 890 M ante A MAgistrates muste beware of brybes Pag. 831 Magistrates offended at the Apostles 556 Magistrates by the sworde muste keepe vnder blasphemers deceyuers and false teachers 233 Magistrates duetie too enquire oute matters diligently 848 Magistrates must be carefull for the fayth and for religion 849 Magistrates wycked 643 Magistrates must bee diligent in the defence of God. 816 Magistrates must do no euill for fauour of men 835 Magistrates must not hasten iudgement for mens fauour 828 Magistrates muste not be defrauded of their honour 119 Magistrates dutie 32 Magistrate must ayde the godly requiring it 812 Magistrates opprssinge innocentes howe they muste bee punished Pag. 801 Magistrates muste bee instructed with the power of the holy ghoste Pag. 20 Magistrates howe farre they muste bee obeyed 274 Magistrate curteouse is a beautifying of his office 816 Magistrates auctoritie howe it is preserued 801 Magistrates wicked their manners Pag. 799 Magistrates must heare causes with diligence 821 Magistrates inferioure muste bee simplye obeyed without lookynge for further aucthoritie of Superioâ—r 426 Maiestie and truthe of Chrystes Kingdome declared in the story of the Apostles 2 Malta is the place where the Knights of Saint Iohns order keepe their residence 887 Malta people are an example of hospitalitie ibidem Malta men an Example of humanitie 888 Malta menne take Paule for a god Pag. 889 Malta mennes kyndnes 892 Mannes ende teacheth vs the woorshipping of one God. 671 Mannes nature and condicion as he is naturall 396 Manne goyng about to deceyue vs vnder pretence of Religion howe wâ—e muste iudge and esteeme him Pag. 229 Manne what hee oweth vnto God. Pag. 2â—0 Manne how hee must prepare himselfe to receyue the Holy Ghoste Pag. 77 Manne how hee is called the vessell and instrument of God. 399 Mannes enterprises wee muste not passe
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
which Christ treated of with his disciples at his last being amongst them He spake saith Luke of the kingdome of god It is the cōmon vsage in scripture to call the affaires of our redemption and saluation by the name of the kingdom of God or of heauen bicause the ende and scope thereof is that as long as we liue here we should be gouerned with the spyrite of God and being taken out of this life should liue and raigne with God in Heauen What thinges so euer therefore pertayne to the mysteries hereof Christ hath diligently and in order expounded them The beginning hereof springeth of vs For before all things it behooueth vs to know in what kingdome wee are borne and lyue before Christ hath illuminated vs For except wee were borne sinners and by reason of sinne were in daunger of the Deuill and Hell wee shoulde neede no restoryng to the kingdome of god But bycause our state is so miserable it was needefull the Sonne of God should be giuen which takyng our sinnes vpon him should pourge them with the sacrifice of his body and bloud vpon the Aulter of the Crosse and through the operation of his holy spirite should regenerate vs to be the sonnes of God by the immortall seede of his woorde which regeneration bringeth forth the mortification of the olde man and conuersion of the whole life and causeth them which before were ledde with the suggestions and corrupt affections of Sathan to be brought to the obedience of fayth to depend all togither vpon God his woorde And this is that kingdome of God which he hath restored vnto vs through his sonne for whose increase wee pray as Christ hath commaunded vs saying Let thy kingdome come And truly it was needefull that the mysteries of this kingdome should diligently bee declared to the Apostles bicause that being deceyued with the common errour of the Iewes they imagined a worldly kingdome in Christ wherein they hoped for honours ryches victories and peace in the worlde as theyr often striuings for the supremacie abundantly declare Furthermore wee ought earnestly to obserue thexample of Christ which would with such diligence and traueyle teache and instruct his Apostles appointed to the preachyng of the Gospell and mynistery of his Church And yet wee reade that they were conuersant with him whole three yeres were at his sermons sawe all his myracles and at length were sent abroade to preach The Lord therefore would admonish vs that the office of teachyng in the Church is not vnaduisedly to be taken vpon vs neither that it ought to be cōmitted to any person without a diligent tryall For if things of pryce the custodie whereof is difficult daungerous are not committed to euery man neither doth any man that is wise rashly take charge of them how much more care and studie ought to be in this thing where the charge of Christs Church and the soules which the Sonne of God hath redeemed with his owne bloud is taken in hand Is there any more precious thing to be found than these How great and perilous a charge the ouersight of them is none can be ignorant of which knoweth the infirmitie of our flesh the entisements of the world and the subtill sleightes of our common enimie And it is the voyce of God which once beyng spoken to Ezechiel appertayneth to all the mynisters of the Church I will require the bloude of those that perishe at thy hande This thing should they often remēber which beyng studious of Diuinitie meane at any time to take this charge vpon them that they may the more earnestly applie the studie of holy scripture that they labor continually in searching the mysteries of the kingdome of God least being deceyued through ignoraunce they commit perhaps some error in theyr office Paule well remembring the great daunger in this case earnestly vrgeth Tymothe who he confesseth had euen of a childe learned the scriptures busily to apply his reading They also which in the Church haue authoritie to choose and ordeyne ministers ought well to remember the same least they disorder the Church by admitting such as be vnmeete which thing they must diligently take heede of For it is no small error that herein is committed bicause they are both Auctors of disorder in the Church and also partakers of other mens faultes as Paule plainely declareth Would to God they would well consider this thing which thinke the ministery of the Church to be a sanctuary for pouertie enter into the same for their priuate lucre and bellyes sake or without any mature aduise and deliberation but drunken with blynde affections thrust vnfit persons into the Church and sometimes knowne naughtie packes and despisers of all good discipline Last of all we learne by the example of Christ what and what maner communications Christians ought to vse that is to say godly and such as make for correction and amendement of maners For Christ talketh of the kingdome of God with his Apostles Let vs after his ensample common and reason oftentimes of the kingdome of God and of our saluation obteyned by christ Let vs diligently do away the corruption of our nature and let vs endeauour that other may see and perceyue the same Let vs haue our mind on Christs benefits and often and willingly set forth the same let vs remember the benefit wherby he hath bound vs all vnto him let vs auoyd filthie communication which corrupteth good manners remembryng Paules saying which numbreth dishonest talke among the thinges for the which the wrath of God commeth vpon the children of disobedience And let vs alway be mindefull of that saying of Christ which affirmeth we shall giue an accompt in the day of iudgement for euery ydle woorde God graunt that wee abidyng in the meditation of his kingdome may learne to dispise thinges earthly loue thinges that be heauenly may die in the fleshe and liue in the spyrite that hereafter wee may liue raigne in Heauen with Iesus Christ to whom be blessyng honour glory and power for euer Amen The thirde Homelie AND gathered them togither and commaunded them that they should not depart from Hierusalem but to wayte for the promise of the Father wherof sayth he you haue heard of me For Iohn truely baptized with water ▪ but you shall be baptized with the holy Ghost after these few dayes BIcause Christ chose his Apostles to th ende that through theyr mynisterye the doctrine of saluation should be sowne amongst all nations It was needefull that first they should be well instructed in all the thinges that belonged to theyr office wherein as Christ who was most desirous of our saluation intermitted nothing so S. Luke setteth forth very diligently his last conuersation and doyngs with his Apostles partly for that wee might perceyue the endeuour and good will of Christ towards vs and partely to declare what things are chiefly necessary in the
through the power of the holy ghost the affections be bridled that would carye them awry Or what safetye can there be of publike weales which are not led with the spirite of God but with fleshly wisedome Whereas it is manifest that all good successe and felicitie dependeth of God Salomon the wysest of all men well marked this thing who hauing choyse giuen him of God to aske those thinges that are in greatest price amongest men despising all other craued of God the spirite of wisedome and of that true wisedome which he describeth in his booke of Prouerbes whose beginning and roote is the feare of the Lorde And woulde to God they woulde often remember this that are Rulers in the Church and in the common weale For the same woulde both kindle in them an ardent desire to prayer and godlynesse and woulde make them more listen to the worde of God wherevpon coulde not but ensue a true and perfite safetie of the people committed to their charge But before we depart from this place two things remayne to be discussed which may profitably be gathered of the promise of the holye ghost made to the Apostles For first it hereby appereth that the holy ghost was the auctor of the Apostles doctrine and therefore the same ought to be esteemed as proceeding from God and not from man For where they tooke vppon them to preach after they had receyued the holye ghost which according to Christes promise taught them all truth surely all their teaching must be referred to the same spirite So wee must holde the dignitie and authortie thereof as great as Christ maketh it which sending forth his Disciples to preach sayth He that heareth you heareth me and he that despiseth you despiseth me With the which argument Paule seemeth to be encouraged to say If an Angell from heauen teache you anye other Gospell beside that which wee haue preached let him be accursed For how great soeuer the maiestie and the glory of Angels is yet if the same be compared with the holy ghost by whom they were created it is of no value We haue therfore in this place what to aunswere to them which hearing vs reiect and condemne the traditions of men crye out that the Apostles were men likewise and thinke hereby to prooue that eyther the Apostles doctrine must likewyse be reiected or else some place is left in the church for mans traditions And in deede we are not ignorant that the Apostles were men But bicause they spake not as men nor in their teaching declared not the cogitations of men but according as the holy ghost inspired their harts shewed the mysteries of saluation and of the kingdome of heauen therfore their opinions by no meanes must be reckoned amongst the traditions of men Secondly this place teacheth vs that nothing ought to be taught and preached in the Church but that that is deliuered by the holy ghost For the Church is the house of God in which the onely voyce of the goodman of the house is to be hearde and according to his prescript all things ought to be ordered And as the Bryde obeyeth the onely voyce of the Brydegrome and is not iudged chaste if she giue eare to the entysements or promises of shamelesse suters so where the sonne of God hath espoused to himselfe the congregation of the faithfull washed with his owne bloud and hath made vs partakers of all his goodes whch is the proper ende of mariage we may not follow any other voyce than that whereby Christ the Bridegrome calleth vs vnto him Further for that Christ hath made vs the sheepe of his pasture and hath redeemed vs with the losse of his owne bloude it behooueth vs to follow his voyce and not to harken to the voyce of any straunger or hyreling Neyther is their opinion to be receiued which thinke it an errour worthye of pardon to chaunge and alter somewhat in the doctrine of faith and saluation so that in all things God onely might be worshipped For to graunt that such haue a zeale of God yet bicause they want the knowledge of the truth they can no more please God than did the Iewes in time past which being inflamed with the zeale of God went about to establishe their owne righteousnesse and reiected that righteousnesse which God offreth vs in his sonne to be imbraced by faith And surely if our zeale had bene sufficient in so weighty a matter it had bene but vaine for the Apostles to haue looked for the sending of the holye ghost why did they not therfore steppe forth to preache and according to the godlye intent of their minde teach the people what they thought belonged to the honor of God and glory of Christ But Christes commaundement stopped them who as he elsewhere appointed them to preach the things he taught them so without the conduct of the holye ghost he will they shall not take vppon them to preach least that being beguiled with the counsell of mans wisedome or seduced by corrupt affections of the flesh they should swarue from the right way And we reade that the olde Prophets were bounde by the same commaundement also in whome the Apostle plainely testifieth that the spirite of Christ did speake It is sayde to Hieremie Behold I haue put my words in thy mouth And God sayth to Ezechiel Thou shalt heare woordes from my mouth and shalt warne them from me Therefore it is a wicked and monstrous temeritie of some men which thinke they haue authoritie to coyne newe articles of the faith and to thrust into the Church traditions inuented by mans brayne And who I praye you woulde thinke him a faithfull friende of the Bridegroomes which woulde not feare to intice and inuegle the Bryde to his lure and purpose Let them therefore which teach in the Church receyue all their doctrine at the mouth of god He speaketh vnto vs in the Scriptures by his holye spirite Let them therefore reade them and they shall not erre But let vs returne to Christes wordes from whence we digressed For he going about to render a cause of his commaundement sayth Of whom you haue hearde of mee For Iohn truely baptised with water but you shall be baptised with the holy ghost after not many dayes These words haue a confirmation of promise and consolation very necessary For as there were diuers other things which might make the Apostles carefull in the consideration of their office so there was no little cause to feare them least some incommoditie might arise of the stay and tariaunce of the holy ghost Therefore to take awaye all feare hee repeateth his promises not in the same words that are in the Euangelists but with such as might bring to their remembrance Iohn the Baptistes saying touching this matter which was verye needefull to be done by reason of the great authoritie that Iohn had amongst all men Neyther ought it to seeme an absurde thing
dwelling of the Saintes sheweth vs Christ saying Our conuersation is in heauen from whence we looke for a Sauiour euen the Lorde Iesus Christ. Doth he not here appoynt the same place vnto Christ into the which our bodies shall once be receiued To this is to be ioyned the describing of the maner and order of the resurrection to come where he sayeth The Lorde himselfe shall come downe from heauen with the noyse and voyce of an Archaungell and trumpe of God and the deade in Christ shall first aryse and then wee that be on lyue which shall remayne shall be taken with them in the Clowdes to meete the Lorde and so shall we alwayes be with him He sayth that Christ the Lorde shall come yea descende from heauen and that it might appeare of what heauen he meaneth he sayth that we shall be taken in the Clowdes to meete Christ in the aire Therfore all these things are to be vnderstanded of some higher place in heauen where both Christ sitteth and raigneth in his body and into the which all the elect shall hereafter be translated Howbeit Luke is most diligent in describing the maner of his ascention Where first he sayth that holding vp his handes into heauen he blessed the Apostles that is bade them farewell and after the common maner of men departing one from another commended them to the tuition and protection of God almightie Afterwarde they looking vpon him he was taken vp into heauen Which one thing conuinceth them of vanitie and errour which saye Christ vanished away inuisibly For if they herein saye true how was he taken vp on high the Disciples looking vpon him Or would he therefore seeme to ascende bicause he woulde haue vs beleeue he were still conuersant on the earth Herevnto is to be added the ministerye or seruice of the Clowde which as it conueyed him from the earth as in a chariot euen so it caried hym higher than mans sight coulde reach to and tooke him out of sight He vsed the Clowde as a chariot according to that saying of the Psalme which makest the Clowds thy Charet For the Clowde was both a token of heauen into the which he should ascende and also bare plaine witnesse of his heauenly and diuine maiestie Wherevnto also is to be referred the appearing of the Aungels which he would not onely haue witnesses but also ministers of his ascention For it was meete that he which vsed the seruice of Angels in his conception natiuitie temptation death and resurrection should now likewyse vse the same ministers when he woulde declare the greatest poynt of his maiestie And it serued for our profit bicause we might know the maiestie of our sauiour and that although he were absent in bodye yet that he would easily protect and defende vs by his holye spirite and ministery of Aungels whose power hath long since bene prooued by many examples to be infinite and inuincible And although these be great tokens of Christes diuine maiestie and power yet maye we receyue more comfort of the causes mouing Christ to ascende into heauen For by them appeareth the great vtilitie that commeth to vs And first it was requisite so to be bicause of our redemption and saluation which otherwise coulde not be accomplished For whereas by reason of sinne the gates of heauen were shut vp and such is the corruption of our nature that Paule sayth fleshe and bloude that is man ledde with corrupt and carnal affections cannot inherite the kingdome of God it was necessarye that the heauens shoulde be opened againe by Christ that wee might take him for our sauiour and Redeemer This did Christ most commodiously by bringing his fleshe which he tooke of the Uirgin into heauen For who perceyueth not there is a waye made for our fleshe into heauen when he heareth that Christes fleshe in all poyntes lyke vnto ours sinne only excepted is resident in heauen To saye nothing in the meane season of the permutation and chaunge here made For as Christ graffeth his spirite in our hartes to th ende it shoulde be to vs in this lyfe the earnest and pledge of our eternall saluation so againe he caried into heauen our fleshe which he tooke of the virgin Marie that we myght be certified as it were by this pledge that we one daye should in our bodyes inherite the kingdome of heauen Wherevnto Paule hauing respect writeth God which is rich in mercy through the great loue wherewith hee loued vs euen when wee were deade by reason of sinne hath quickened vs togither with Christ for by Grace are you saued and hath also raysed vs vp againe and hath also made vs sit with him in heauen And Paule speaketh not these things in vaine but hath Christ the warranter and Auctor of his saying whose Testament as it were these words following are Father I will that where I am these also whome thou hast giuen me may be with me Wherefore that strong and inuincible trust through the consideration of his ascention ought to bee in euerye mans minde that Tertullian speaketh of Be out of care or be of good cheere fleshe and bloude you haue gotten both heauen and the kingdome of God in Christ. Furthermore by Christes ascention into heauen as by a publyke triumphe we are certifyed of the victorie that he hath gotten of the Deuill For as the Princes of this worlde when they haue vanquyshed their enimies returne home agayne with triumph wherin the Captaynes of the enimies are led Captiues and their ensignes displayed all which declare the victory to be verily gotten so the sonne of God after he had made warre against the Deuill the Prince of this worlde and had vtterly subdued him woulde after this solemne pompe in the sight of his friendes go agayne into heauen that we might be assured the Deuils power was vanquished and that we were deliuered from his tiranny And to this ende Paule seemeth to alledge that saying of the .lxviij. Psalme When he was gone vp on high hee ledde captiuitie captiue and gaue giftes vnto men And in another place hee writeth He made an open showe of rule and power and triumphed ouer them in his owne person Therefore as often as the power of Satan sinne and death shall make vs afrayde so often let vs flye to Christes ascention wherein he hath giuen vs an euident signe of victorye gotten of them and hath sealed the affaires of our redemption as it were with publike and solemne triumph Thirdly the reason of Priesthoode required that Christ shoulde enter into heauen wherevnto Dauid witnesseth he was assigned saying The Lorde hath sworne and will not repent him Thou art a Priest for euer after the order of Melchisedech But the high Priest was woont once euerye yeare to enter into the holy place that was wythin the veyle and that not without bloude which bicause it was a figure of things it behooued Christ shoulde enter
To the which thing Dauid had a respect where he said Whither shall I go from thy spirite or whether shall I go from thy presence If I climbe vp into heauen thou art there if I go downe into hell thou art there also c. Therefore it is manifest that all this Hystorie ought to be expounded of the operation and giftes of the holy ghost And the Apostles are sayde to receyue the holy ghost bicause the same which otherwise is incomprehensible wrought effectually in them and endued and furnished them with all maner of gyftes as was meete to the execution of so weightie an office After which sense euery where in the Scripture they are sayde to haue God and the spirit of God present in them in whom he woorketh and who suffer themselues to be guided and directed by him and they lacke God and his spirite which withstand his woorking and rather giue themselues to the vnruly desires of the fleshe and the worlde than vnto the gouerning of the holy ghost Yet these thinges shall appeare more plaine by the context of the Hystorie wherein first we will note the tyme then the Apostles persons and last of all the maner of this sending all in order Luke beginneth with the discription of the tyme not so much for Hystoricall order sake and to purchase and get credite to the thing that was done as to aduertise vs of verye great mysteryes whereof the diuine prouidence had chiefly a consideration It was the day of Pentecost which otherwheres the scripture calleth the feast of weekes or of newe corne bicause on that day the Shewbread of newe corne was offered It tooke the name of Pentecost amongst the Greekes of the number bicause it was celebrated the fifteth day after Passeouer or Easter He that will see the Ceremonies obserued on that day may looke them in Leuit. 23. and Deut. 16. The chiefe thing here to be considered was the remembraunce of the lawe which the Scripture sayth was giuen that day and vttered by the mouth of Gods Maiestie It shall appeare that this day was appoynted by God for this businesse not without a cause if we consider the number of people which vsed to be present at this feast and well marke Christ to be the truest and best expositor of the olde lawe For it is euery where seene that God vseth to notifie and publishe to all men the things that concerne our saluation For he would haue as Paule sayth all men to be saued and to come vnto the knowledge of truth It was therfore most commodious that the preaching of the Gospell should begin vpon one of the greatest holy dayes and amongst the greatest number of people that both the more people might be instructed and also that the miracle of the holy ghost which should shortly be published to diuers nations might after a sort prepare for the Apostles the way of preaching And the Lorde obserueth in the Apostles that thing which we reade him selfe obserued while he was on the earth For as he chose publike places alwayes to preach in so was he woont on the holy dayes to go to Hierusalem that aswell his doctrine as miracles might be knowne to the more people Yea he would be crucifyed at the feast of Passeouer that the knowledge of his death being so profitable might the sooner and the wyder be published abroade It shall be profitable for vs diligently to marke the tokens of Gods goodnesse which teach vs that the redemption made by Christ Iesus is offered of God to all men and appertayneth to all men neyther can we haue any surer consolation any where in our temptations Uerily Sathan will not lightly denie that Iesus Christ is a Sauiour and a Redeemer But he vseth this pollicie in assaulting our fayth that the redemption which is by Christ appertayneth not vnto vs and teacheth vs to measure the merites of Christ and the limits thereof according to our worthinesse or vnworthinesse And it cannot bee chosen but here our fayth must quayle forasmuch as there is no man but findeth himselfe most vnworthie of saluation when he throughly hath considered his owne nature But the consideration of those thinges which teach Christ to be the vniuersall Sauiour of all them that beléeue in him and a most bountifull Author of health that is glad to benefite most men doth most strongly prop and beare vp our fayth thus faltring But the other cause is more diligently to be searched where we sayde that the spirite of Christ was giuen in Pentecost bycause of the lawe once published on that day It is manifest that all the things which happened to the Iewes were shadowes and figures of things to come to the accomplishment and performance whereof Iesus Christ from euerlasting was ordayned and appointed Therfore Augustines obseruation seemeth to me neyther superfluous nor curious who in the consideration of this present Hystorie compareth it with the figure of the olde Testament touching the setting foorth of the law where there is a great likenesse of all circumstances and a iust proportion or measure of mysteries on both sides to be obserued which we haue thought good to expounde by Austens wordes A sheepe is slaine sayth he the Passeouer is holden and within fiftie dayes after the lawe written with the finger of God is giuen to make vs feare Christ is slaine who like a sheepe was led to be offered as Esay witnesseth The true Passeouer is celebrated and within fiftie dayes after the holye ghost which is the finger of God is giuen to make vs to loue c. Yea Paule the Apostle diligentlye compareth the preaching of the Gospell which began at Pentecost with the publishing of the law and by that comparison prooueth the authoritie of the Gospell And the Scripture sheweth that Christ is the ende of the law whereof he professeth himselfe to be a true interpreter Therefore there could be no fitter tyme chosen to sende the holy ghost in than the fifteth day after Easter which by reason of the law then published was very notable For hereby we are taught that there is but one spirit of the olde and new Testament and not two diuers as the Manychies in tyme past dreamed For Christ would not take vpon him to haue interpreted the lawe if it had beene published with any other spirite than the spirite of God neyther would haue commended and celebrated the memoriall thereof with so wholesome a myracle Further we are taught that the true sence of the lawe can be gathered of none other than of the spirite of christ For where Christ onely hath satisfyed the lawe to whome the lawe led vs as a guide and Schoolemayster they shall in vaine traueyle about the vnderstanding thereof which are destitute of the spirit of Christ and faith in Christ which he worketh in vs Which thing is the cause that Paule sayth the Iewes haue yet the vayle before their eyes by reason whereof
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
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
the eyes of seruauntes looke vnto the handes of their Maisters and as the eyes of a mayden vnto the hande of hir Mystresse euen so our eyes wayte vpon the Lorde our God vntill he haue mercy vpon vs. Both these properties maye easily be seene in Iesus Christ. For so reuerentlye did he behaue him selfe towardes his father that as Paule sayth he was obedient to the death yea euen the death of the Crosse. And such a diligent care and regarde had he of those persons that his father gaue him charge with that going to his death he coulde yeelde an accompt of them saying Those that thou gauest me haue I kept and none of them is perished but that lost chylde Agayne I haue glorified thee vpon earth I haue finished the woorke which thou gauest me to doe Furthermore as a very man with firme and constant fayth he set his eyes vpon God only whom he only called vpon in all aduersitie and thanked him onely for the benefites he receyued as the hystorye of the Gospell teacheth He might therefore by Dauid truely saye I haue set the Lorde alwayes before me By this example must all they which will be accounted the true worshippers and children of God frame all their lyfe and dooings And this was the only cause of all the vertues which we reade flourished sometime in the Saints Seneca gaue counsell in times past that for the better auoyding of faults which vse to be done in secret when we be by our selues we shoulde suppose some seuere person such as was Scipio Laelius or Cato were present as a beholder and witnesse of our doings But howe much more profitable woulde it be to thinke howe God alwayes beholdeth and seeth what we saye and doe Bicause Ioseph did set God alwayes before his eyes neither coulde he be brought by his Mistresse entycements from the tracke of right and honestie neyther was he dismayed when he was in prison and aduersitie The lyke reason may we make of all other thinges And here may we espie the great difference that is betweene the godlye and vngodlye For the vngodly when the worlde goeth well with them set not God before their eyes but as Dauid testifieth blinded with wicked folly deny that there is any God. Whereby it commeth to passe that lyke wilde horses breaking their barres and reynes they burst into all kind of mischief For as it is sayde in another place they are perswaded that God hath neyther eyes nor eares wherewith to see and heare their mischieuousnesse But when God whome they will not set before their eyes sheweth himselfe to them to be angrye and as it is sayde reprooueth them to their faces and punisheth their wickednesse they runne to him agayne but yet aske no helpe and succour as the children of God vse of him that correcteth them but for a season stryue agaynst his iustice with their owne strength whereby when they see they profite nothing they turne and call vpon creatures or else being vtterly at their wittes ende rushe headlong into the pitte of desperation There are infinite examples of such men of which this ought with vs to be the vse to learne to set God before our eies to whome we ought to approoue our selfe and our lyfe and in whome wee ought to haue all our trust and affiance But Christ sheweth the cause of his so godly and holy an industrie adding bicause he is on my right hande that I shoulde not be mooued Therefore sayth he set I God before mine eyes bicause he is present with me what soeuer I doe If I please him he is at hande to ayde me that I be mooued with no feare or terrour If I neglect him he is at hande to beholde all my dooings and in time to come will be a most seuere iudge against me For this cause the worshippers of Christ are mooued to haue Christ before their eyes as they many times professe themselues Herevnto belongeth that that we read Dauid such as he was sayd The Lord is my light and my saluation whome then shall I feare The Lorde is the strength of my lyfe of whome then shall I be afrayde God is our hope and strength a very present helper in trouble Therefore will not we feare though the earth be mooued and though the hilles bee caried into the middest of the sea Againe God is my strength and my saluation he is my defence so that I shall not greatly fall Let no man thinke this a vayne tossing or repeticion of woordes For this confidence of the Saintes stayeth vpon the promises of God and vpon experience and dailye examples For it is the worde of God Call vpon me in the time of thy trouble I will deliuer thee Againe Bicause he hath set his loue vpon mee therefore shall I deliuer him I shall set him vp bicause he hath knowne my name He shall call vpon mee and I will heare him yea I am with him in trouble I will deliuer him and bring him to honour These promises are confirmed by many examples such as in the holy Scriptures we reade of Ioseph Dauid Daniel and his fellowes Susanne Ezechias and many other But we haue no neede of olde examples since we euery day haue experience of the truth of Gods promyses For although there be many tribulations in this life yet God deliuereth his children from them all and his right hande as it were stayeth vs as we slippe and he suffreth vs not to bee tempted aboue our strength And as Dauid confesseth In the multitude of our sorrowes his comfortes refresh our soule And this is that safetie of the godlye a farre other thing than that which maketh the wicked to looke aloft while by reason of their riches and worldly glory they thinke themselues out of daunger and gunshot who must needes be deceyued bicause all fleshe is grasse and the glorye thereof as the flower of the fielde But Christ proceedeth on speaking in his spirite by Dauid and rehearseth the singular fruites of this studie and endeuour For this cause sayth he did my heart reioyce and my tongue was glad moreouer also my fleshe shall rest in hope Here are three thinges sayde euery which of them farre passeth all the riches of the worlde which as I sayde must be considered both in Christ and his members First he speaketh of ioye and of the ioye of the heart to teache vs that that is a true sounde and stable ioye He meaneth the same ioye which he afterwarde promiseth to his Disciples where he sayth Nowe ye haue sorrowe but I will see you againe and your heart shall reioyce and your ioye shall no man take from you Paule speaketh of the same bidding the Christians alwaye reioyce Principally it is meete we consider the cause of ioye For this cause sayth he my heart reioyced bicause the Lorde is on my right hande Then the
hande and lift him vp Then he giueth him perfite health of body which power he had receyued togither with the other Apostles of christ And he so giueth the same that it may appeare to all men that he doth it not by his owne power but that Christ is the author thereof by whose commaundement power and operation all the myracle was wrought Of the which thing afterwarde he discourseth further before the people Also many things concurre and fall out that make for the veritie and setting forth of the myracle For Peter taketh the lame man by the hande and lifteth him vp And by and by his anclebones and feete receyue strength so that he hath not much adoe to rise as they whose limmes are weakened with long sickenesse but starteth vp and leapeth And it was no sodeyne moouing or pang onely for a season such as theirs is who are phrenetike or haunted with some spirite but he standeth steadily on his feete and walketh vp and downe Besides he goeth into the Church with the Apostles springing and leaping and declaring the benefite of god Therefore this lame man was so healed that there remayned no signe of his former infirmitie and disease For Gods workes be perfite and there is in them no poynt of craft fraude or deceit But before we conclude our sermon we must speake of two things seruing to the institution of our fayth The first is a figure of our spirituall restitution which the holy ghost thought good to set forth by this myracle For touching the soule we be all in like case as is this lame man He tooke his sicknesse euen from his natiuity which bereft him of the vse of al his limmes So we be borne sinners from our mothers wombe and such is the force of the sinne that naturally from Adam our father hath ouerflowne all his posteritie that it hath left in vs no power whereby to fulfill the lawe of God and to doe such things as belong to our saluation For the lawe of God is spirituall but we be carnall solde vnder sinne Then as the mercifull Lorde by his goodnesse preuented this lame man being without all hope of helth so God first sought for and called our first father which being feared with his sinne fledde from the sight of God and comforted him with the free promise of saluation And as the lame man is healed by the name of Iesus Christ which Peter preached vnto him and taking him by the hande lifteth him vp so through the merite of Christ haue we gotten saluation and the preaching of the Gospell offreth vs the same which when we haue receyued through fayth straightwayes we feele Christes spirite effectually working in vs which giueth vs the hande lifteth vs vp and maketh vs strong to ouercome the tiranny of sinne and to be able to walk in the wayes of the lord For it is his work to regenerate to enflame with loue of heauenly things to stirre vp affiance of saluation to certifie and make men sure of their adoâ—tion and to teach them to crye Abba father Besides he lightneth our mindes with the knowledge of God and his will he leadeth them into all truth and comforteth them in all aduersitie Therefore by his operation it commeth to passe that we which before were weake and lame are now able to do all things in Christ which comforteth vs. And although the propertie of the fleshe remayneth which maketh vs sometime to slippe and inuegleth vs with diuers temptations yet alwayes Christes spirite ouercommeth and suffreth vs not to be tempted aboue our strength For it is a perfite health which is gotten vs in Christ which can be disturbed with no endeuour of the worlde or Prince thereof Secondly the restored to health are taught their duties by example of this lame man He as soone as he hearde that health was promised him in the name of Christ and was lift vp by Peters hande he springeth by and by So after that by preaching of the Gospell we haue health offred vs in Christ and perceyue our selues to be quickened and stirred with the suggestion of the holy spirite let vs rise by and by out of the puddle of sinne and embrace the benefite of Christ with cheerefull minde For they can lyue no longer in sinne whome the merite of Christ hath deliuered from the bondage of sinne as Paule teacheth at large Afterwarde he goeth with the Apostles into the Temple Nowe it is plaine the Temple was a figure of christ Let vs therefore ioyne our selfe vnto him and follow the Apostles which shewe vs the waye howe we may be ioyned to Christ and to his Church And into the Church of Christ can we not be receyued vnlesse we first forsake the tentes of Satan vnder whom it becommeth them to refuse to fight which desire to be Christ his souldiers Besides all this it is sayd that he reioyced and praysed god Let vs also reioyce in the Lord and let vs prayse his goodnesse which it becommeth vs plainly to confesse and to set forth For they are in vaine redeemed and deliuered who are ashamed of Christ their Redeemer and of the benefite by him obtayned Therfore he requireth of vs euery where confession of our fayth and hath dedicated a remembraunce of his death in his mysticall supper which he would haue alwayes to continue in his Church It behooueth vs therfore to labour for these things that being truely graft in Christ and quickened with his spirite we may reigne with him in heauen to whome be prayse honour glory and power for euer Amen The .xxj. Homelie AND all the people sawe him walke and prayse god And they knewe that it was he that sate and begged at the beautifull gate of the Temple And they woondred and were sore astonied at that which had happened vnto him And as the halte which was healed helde Peter and Iohn all the people ranne amazed to them in the porche that is called Salomons When Peter sawe that he aunswered to the people Ye men of Israell why marueyle ye at this or why looke you so on vs as though by our owne power and strength we had made this man to goe LVKE hath expounded the notable myracle whereby Peter healed the man that was halt from his mothers wombe The ende of this myracle was the same that is of all others that is that it shoulde serue to confirme the Apostles doctrine Wherefore the Euangelist not contented to haue tolde the hystorie hereof onely declared also what successe and effect followed of the same And first he sheweth how the lame man tooke the benefite of Christ who sayth he ioyned himselfe vnto the Apostles went with them into the Church and openlye set forth the prayses of god By this example is shadowed vnto vs what they ought to doe whome Christ hath restored againe through the vertue of his merite They must embrace the Apostles doctrine and thereby be openly ioyned to the
was the author of this myracle and to shew all the vse therof Yet first he preacheth the resurrection of Christ both for that the reason of our saluation purchased by Christ consisteth in it and also for that it commodiously doth away the offence or slaunder of the crosse You sayth he killed the authour of lyfe but God hath raysed him from death whereof wee are witnesses It was needefull that these things shoulde be ioyned to the premisses least anye man might thinke the wicked had ouer much power permitted them For these things teach that their crueltie and iniquitie coulde derogate nothing from Christ as who being raysed from death doth nowe liue and raigne in heauen Herof we may take a generall comfort For as the crueltie and tirannie of the Iewes could nothing hinder or let Christ so whosoeuer doth imitate the Iewes impietie and tirannie cannot hurt the members of christ In deede the Princes of the worlde ioyne togither and desire to ouerthrowe the kingdome of christ But the Lord from high laugheth at their deuises whose counsayle shall stande for euer Looke the Psalmes .ij. and .xxxiij. Let no man therefore be afrayde of men who though they rage neuer so much haue no power but on our goods and body which otherwise is mortall and shall perishe Yea neyther haue they power theron farther than God permitteth who hath all the heares of our heade numbred But the soule being out of all daunger and hazarde trusteth in Christ hir redeemer and shall neuer be deceyued of hir hope But let vs see how Peter setteth forth the order of the myracle His name through the faith of his name hath made this man whole whome you see and knowe It seemeth a darke kinde of speache except a man marke the order of the wordes And it deceyueth manye bicause they thinke nomen this worde name is put in the accusatiue case whereas all the order of construction plainly prooueth it to be the nominatiue Thus must it be set in order and construed The name of Iesus Christ hath strengthned and made whole this man whome ye see present and that through the beliefe which hee hath in the name of Christ. And for the more playne vnderstanding he addeth by waye of exposition The faith which is by him hath giuen to him this health in the presence of you all The sense of all togither is that Iesus Christ through his name that is by his vertue power and merite hath giuen helth and safetie to this lame man bicause he hath beleeued in him He repeateth the name of Christ and faith of Christ the oftner to the intent the glory of Christ might seeme the greater in setting forth whereof the Apostles thought they had neuer done ynough as appeareth euerye where in their writings and sermons These wordes surely are not lightlye to be passed ouer For where we sayde that in this lame man was set forth to vs a figure of all mankinde in the healing of him we may beholde all the order of our saluation Here therefore is declared who is the true author of our saluation then the meane whereby we receyue saluation and the ende wherevnto all these things serue and tende As concerning the author of saluation Peter alleageth the name of Iesus Christ whome a little before he called the author and Lorde of life That this worde name is taken for power rule or merite it is more euident than needeth with many wordes to be declared And where at first he excluded all power and holynesse of men from this businesse and nowe maketh mention of Christ onely by whose meane and power all this matter is brought to passe it easily appeareth that the origen and beginning of our saluation is to be referred to Christ only For by his merite we are deliuered from sinne and redeemed from death and the tirannie of the deuill And himselfe in the Prophete testifyeth there is none other redeemer but he only But we shall haue occasion to speake more hereof in the fourth Chapter where Peter testifieth there is none other name vnder heauen giuen vnto man by the which he may be saued c. Howbeit it is not ynoughe to knowe that all saluation is contayned in Christ vnlesse we vnderstande howe to attaine and take holde of the saluation in him But Peter sheweth that also where he sayeth this man was made sounde and whole by faith that is bicause of his fayth in the name of Iesus Christ. Againe The faith which is by him hath giuen to him this health Therefore we take holde of saluation by faith and beside fayth there is nothing in vs whereby to take holde of it bicause wee bee graffed in Christe none other waye than by fayth Hee that eateth my fleshe and drinketh my bloude dwelleth in mee and I in him For where he is departed from vs in bodye and dwelleth in vs by his Spirite and liueth and reygneth in vs by his Spirite it is onelye a worke of fayth whereby we apprehende him and the saluation in him For the which cause oftentimes fayth is sayd to saue and to iustifie So Christ sayth to the woman which was sicke of the bloudy fluxe Thy fayth hath made thee whole And he promiseth saluation to Marie Magdalen by the same wordes Christ onely in deede saueth and iustifyeth For in him is life and he is made vnto vs of God the father wisedome righteousnesse satisfaction sanctification and redemption But bicause faith grafteth vs in Christ and maketh vs partakers of the goodnesse that is in him therfore saluation and iustification is not without a cause attributed thereto Marke now the definition of faith which Peter compriseth in these wordes where he sayth The fayth of hys name and the fayth that is by him For by these wordes he declareth that he speaketh of such a faith as stayeth vpon Christ and which acknowledgeth and beleeueth Christ to be such an one as he is described in name to be The name of the sonne of God incarnate is Iesus Christ. He receyued the name of IESVS of the Aungell before he was borne but in his Circumcision he tooke it againe after the solemne vsage of the people of Iewes which signifyeth a sauiour or Redeemer as sayeth the Aungell Thou shalt call his name IESVS for he shall saue his people from their sinnes This worde Christ with the Latines is asmuch to saye as annoynted and signifyeth the maner of our saluation and redemption For Kings and Priests in the old time were annointed and for that cause were called Meschijm and Christi that is to saye annointed So it behooued the Sauiour that was promised shoulde be called bicause he is that true King whome God hath set ouer his holy hill of Sion and whose kingdome is stretched ouer all the world See the Psalmes ij lxxij Zach. 9. For he like a faithfull king hath deliuered his people from the tyrannye of the deuill he ruleth
she was guiltie But where without all care and boldly she dareth to lye she prooueth by a strong argument that she is altogither incurable â–ª For what goodnesse may a man there hope for where shame is banished wherewith honest natures as it were with a bridle are kept in doing their dutie In the meane season Sapphira expresseth a confident audacitie which is the peculiar propertie of hypocrites For whome feare they that haue minded to beguyle God and are not afrayde of his sight â–ª Wherefore the Scripture by many examples prooueth that that there is nothing more bolde and confident than hypocrisie And where open sinners for the most part fall downe at the first worde that God speaketh and are afrayde to come in his sight Hypocrites dare euen then vaunte of their integritie perfection when they feele their consciences wounded layd open before the iudgement of god Caine sheweth vs an example of this thing who being asked for Abel his brother durst malapertly answere God say who hath made me my brothers keeper And in the Prophete the Hypocrytes expostulate with God as being to wayward where they saye wherefore fast we and â—hou seest vs not wee put our liues to straightnesse and thou regardest vs not Againe It is but lost labour to serue God what profite haue we for keeping his commaundementes and for walking humbly before the Lorde of hostes What shall we saye of Iudas the Traytour who when he knewe Christ was not ignoraunt of his wickednesse and perceiued he was grieuously rebuked and reprehended yet with the other Apostles he dare to aske Christ whether he suspect him of so great an offence And Sapphiras confidence is as great considering there were so many examples that declared the Apostles were inspired with the holy ghost It is very profitable to marke well these thinges that through their boldenesse and temeritie hypocrites beguile vs not or by their wicked sayings put vs of But let vs returne vnto Peter who by inspiration of the holy spirite vnderstandeth this fraude and guyle and suffreth himselfe not to be mooued with this womanish and hypocriticall boldenesse but pronounceth the sentence of God which the same spirite put in his minde agaynst hir which consisteth of two partes The first accuseth and reprooueth hir sinne For God punisheth no person but first conuict of his sinne that he may vnderstande wherefore he is punished Howe commeth it to passe that you haue agreed togither to tempt the spirite of the Lorde He amplifyeth the boldenesse and heynousnesse of the fact by admiration and interrogation and he sayth they haue conspired togither to tempt the spirite of the Lorde But if a man woulde haue asked Ananias or Sapphira of this their doing I beleeue they woulde haue earnestly denyed they had had any such meaning But it maketh no matter what iudgement we haue of our sinnes for they are examined after the rule of Gods lawe And bicause these two maried folke went about to beguyle the congregation in whome the spirite of God is resident and reigneth it cannot be denied but through wicked temeritie they tempted the spirite of god Therefore by their hypocriticall wilynesse they sinned against the lawe which forbiddeth to tempt god And they are lymed with the same fault which go about in these dayes to beguyle the Church of Christ with counterfayting of fayth and holynesse who also shall well find that God will not let them go vnpunished for their tempting of him And least Sapphira might be excused by the authoritie and commaundement of hir husbande Peter first accuseth the consent that was betweene them and by that argument taketh from hir all excuse Where we learne that no man must consent to euill men if he will escape the iudgement of God no not to those which haue authoritie ouer vs giuen them of god For the man had power giuen him ouer his wife when it was sayde to Eue Thy lust shall pertayâ—e to thy husbande and hee shall haue the rule ouer thee And the Apostles commaunde wiues to be obedient vnto their husbandes But Sapphira is blamed for this onely that she consented to hir husbande who craftily withhelde a part of the money which he woulde seeme to haue giuen to the church Therfore the sinne that is committed against the lawes of God can be excused by no authoritie or commaundement of man bicause we must obeye God rather than man as Peter before had sayde and shall be repeated agayne in this Chapter Nowe if it be not lawfull to consent to their sinâ—es which haue power ouer vs by the ordinaunce of God what sâ—all become of those which allowe and defende not onely with consent of minde but by vnlawfull company and publike prayse the wickednesse of them whose companie they maye altogither forbeare yea which by the lawes of God they ought to forbeare To say nothing of them which are companions with them in their traueyle and daungers and helpe them forwarde in their mischieuousnesse The other part of Gods sentence pronounced by Peter conteyneth the punishment which Sapphira had with hir husbande Beholde sayeth he the feete of them which buried thy husbande bee ready at the doore to carye thee out And by and by she fell downe deade at Peters feete and was caried forth and buried by hir husbande This is the tenour of Gods iustice that they which commit like fault are punished with like punishment as he testifieth in the Prophete saying Should I not punishe these things and should I not be auenged of all such people as these be Hereof ought a generall rule to be taken which must extende to all sinnes and wickednesse For he that in times past reuenged most seuerely the oppression of the poore vniust violence tyrannie vsurie slaughter adulterie whoredome and such like he will punishe the same in vs at this day except we repent as be commeth Christians Yet the chiefe ende and meaning of this place is that we should learne what remayneth for them which vnder the pretence of Christ seeke their owne lucre and dare deceyue the Church It seemeth sometimes that the worlde laugheth vpon them but their felicitie is not stable and they long enioye not their goodes wrongfully gotten For the gladnesse of the vngodly is quickly ended and the ioy of hypocrites continueth but the twinkling of an eye We haue also an example hereof in Iudas the Traytor who when he thought he had best prouided for his owne behoofe and seemed to haue bene in high fauour with the Bishops feeleth in himselfe such seueritie of Gods iustice that it driueth him to the halter so that he coulde long enioye neyther his lyfe nor his money which was dearer to him than his lyfe And God graunt that a number in these dayes taste not of the lyke punishment which vnder colour of the Gospell haue sought nothing else but the spoyle and possession of the Church goods We haue
seene these men turned out againe by Monkes and Bishops and that they haue founde no helpe or succour in those goodes which they had layde vp for that vse to defende the Church by force agaynst the open enimies of religion And better successe let them not looke for which commit lyke offence For if Ananias and Sapphira deserued sodeyne death who as Luke writeth tooke nothing from the Church but deceytfully put aside and withhelde part of their owne goods what deathes and mischiefes doe not they deserue â–ª which dare ryfle Churches by open force and publike authoritie Let vs in these things acknowledge the power of Iesus Christ who as he alwayes doth vouchsafe to be mercifull to his Church so will he not suffer hir to be beguiled but will worthily punish both hir professed enimies and persecutors and also all hypocrites and deceyuers that the synceritie of true religion may be preserued to him be prayse honor power glorye for euer Amen The .xxxiiij. Homelie AND great feare came on all the congregation and as many as hearde it By the handes of the Apostles were many signes and wonders shewed among the people And they were all togither with one accorde in Salomons porch Anâ— of other durst no man ioyne himselfe to them Neuerthelesse the people magnified them The number of them that beleeued in the Lord both of men and women grewe more and more in so much that they brought the sicke into the streetes and layde them on the beddes and couches â—hat at the least waye the shadowe of Peter when he came by might shadowe some of them There came also a multitude out of the Cities rounde about vnto Ierusalem bringing sicke folkes and them which were vexed with vncleane spirites And they were healed euery one WEe haue hearde the horrible example of Goddes iudgement whereby Ananias and his wife Sapphira were punished with sodeyne death both for that they falsly counterfeyted a fayth in Christ and al so went about to beguyle the Churche in the goodes that were giuen for the reliefe of the poore This example teacheth vs how great the seueritie of God is in punishing of hypocrytes who as he cannot be deceyued so can he not but be grieuouslye offended with them that go about to beguyle him We haue seene also what a feruent desire was in the primitiue Church to conserue and mainteyne discipline least eyther dissemblers or open malefactors shoulde creepe in and cause the fayth of Christ eyther to be defamed or suspected And to thintent all posteritie myght be enflamed to followe the same this present place followeth which rehearseth manye and singuler fruites of this example whereto are adioyned the traueyles and exercises of the primitiue Church to thintent we maye learne by them what we haue in these dayes to doe if we desire to haue the kingdome of God enlarged or Christ to be fauourable vnto vs. First Luke sayeth And great feare came on all the congregation and on as manye as hearde these thinges Then the Christians feared as well as straungers to whome the report of this thing came And this was no vnprofitable feare for by it the godlye were the more aware and traueyled the more earnestly in Gods affayres â–ª and the enimies durst doe the lesse against the Church which they sawe had the spirite of God so manifestlye with them This is the chiefe fruite of ecclesiasticall discipline that it keepeth the godly in doing their dutie and feareth the vngodly Now a dayes bicause all men may doe what they will the Churches being disordered by licentiousnesse of lyfe become a praye to the enimies Here must we also learne the vse of Gods iudgementes which consisteth in this that by them we learne Gods iustice and being afrayde amende our liues by the godly consideration thereof God taught vs this vse â–ª when he shewed Abraham the horrible destruction of Sodome saying I knowe that he will commaund his housholde and his children after him that they keepe the way of the Lord and doe after right and conscience And for this cause woulde â—e that the presidentes of his iudgementes shoulde be recorded in writing and be reade in the Church both priuately and apertly as Asaph testifieth where he thus writeth He made a couenant with Iacob and gaue Israel a law which he commaunded our forefathers to teache their children That their posteritie might knowe it and the children which were yet vnborne To the intent that when they grew vp they might shew their children the same That they might put their trust in God and not to forget the woorkes of God but to keepe his commaundementes And not to be as their forefathers c. Therefore this vse of Gods iudgement whereby Ananias and Sapphiras dissimulation is punished must also be now a dayes retained that we may conceyue a true feare of God and take heede of hypocrisie and worship God in spirite and truth as Christ hath commaunded vs yea let all men be excited with this example and applye vnto themselues whatsoeuer any where in hystories is written of this kinde that by other mennes examples they maye learne what they haue to doe if they meane to auoyde the wrath of God. Secondlye it is sayde of the Apostles that by their ministerie many signes and woonders were shewed among the people Wherby it appeareth the prayers of the faythfull were hearde also in this behalfe which besought God that the Apostles might be endued with myracles through the authoritie whereof they might be holpen in setting forth the kingdome of christ And they worke not only common myracles but their power is extended so farre that the diseased layde in the streete desire but the shadowe of Peter paâ—sing by and thinke that it will helpe them Nowe beginneth that saying of Christ to be fulfilled He that beleeueth in mee the woorkes that I doe he shall doe the same and greater than these shall he doe This is the second fruit of ecclesiasticall discipline that God heareth the prayers of the Church and encreaseth the gifts of his spirite where contrarily he abhorreth their prayers which stop their eares at his lawe This appeareth by histories which euidently declare that the rarer giftes of the holy ghost and working of myracles began then to cease when discipline beganne to waxe dissolute and corruption of maners encreased Yet let no man thinke that superstition is here defended by that is written of Peters shadowe no more than by that we shall afterwarde heare of Paules handkerchefe â–ª Some vse thus to reason of this place If Peters shadow helped many how much more shall his rayment and bones And herof springeth all that confused Chaos of superstition which we see is in pilgrimages about Saints reliques wherof the most part be counterfeyted But we say that these myracles were not wrought to testifie eyther of Peter or Paules power but to confirme the preaching of the Gospell whereof they were ministers Therefore they
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
brethren nor the shamefull slaunder of his mistresse nor the rashe vnrighteousnesse of Putiphare could depriue Ioseph a faythfull worshipper of God of his helpe And that that came to passe in him falleth out in all those that be godly For the eyes of the Lord are ouer the righteous and his eares are open vnto their prayers And we maye also saye with Dauid when my father and mother forsake me the Lorde taketh mee vppe For as Christ sayde he was not alone though all his Disciples forsooke him so can not they be alone that are graffed in Christ by fayth forasmuch as to them belong the promises of Christ such as are I will not leaue you comfortlesse I am with you euen vnto the ende of the worlde In the meane whyle lette vs marke that Ioseph was tossed with diuers calamities although he was vpholden by the present helpe of god For he is solde by his brethren he is tempted by his mystresse he is in daunger of his lyfe by meane of hir accusation He is a long while kept in prison Let no man therfore thinke that God is with him but onely when he is in safetie and at libertie Let no man also vpon presumption of Gods helpe promise himselfe all kinde of rest and securitie of flesh But let vs vnderstande that God doth not so defende and deliuer vs but that sometimes we must beare the crosse and yet that we be neuer more vnder Gods protection than when we be most tried by afflictions For then he telleth our fleetings and our teares are gathered togither as into a bottell Next let vs note howe Ioseph had wisedome and fauour giuen him Ergo whatsoeuer good or excellent thing we haue it is the gift of god And it is his benefite if we be able so profitably to vse the giftes that be in vs that others accept or fauour vs the more for the same For if we consider the nature of man all things are corrupt in him Our negligence perceyueth not the things belonging to the spirite Our will followeth but earthly things and is ruled after the desires of the fleshe whose imaginations are euill euen from our youth We haue no strength to doe good Except therfore the Lorde regenerate vs and endue vs with his spirite there will be nothing sounde or whole Agayne except he cause vs and our doyngs to please others we shall nothing preuayle For what shall he be able to doe with others that is not able to teach and gouerne himselfe As therefore it was Gods gift that Iosephes counsell was well accepted with Pharao so except God inclyne the hearts of men to lyke vs all our doyngs shall be vnprofitable and vayne Which thing Paule well marked in the ministerye of the worde when he sayde hee is nothing that watereth neyther hee that planteth but God that giues the encrease The consideration hereof maketh vs not to be prowde of Gods giftes and to vse them as we ought to doe For what hast thou that thou hast not receyued And if thou hast receyued it why gloryest thou as though thou hadst not receyued it And if thou hast receyued it surely thou shalt hereafter giue an account of that thou hast receyued and layde out as Christ hath taught vs in the Parable of the Talentes Math. 25. Last ofall it shall not be vnprofitable ifwe consider the figure of Christ which Ioseph purporteth forasmuch as the ende and marke of all Steuens oration was to bring the Iewes vnto christ For as the brethren would not acknowledge Ioseph for their Lorde and king so when Christ came among his owne his owne woulde not vouchsafe to receyue him As Ioseph was solde by his brethren so Christ was solde by Iudas and afterwarde was deliuered vnto the Gentyles by the Iewes which after the fleshe were his brethren As Ioseph suffred many thinges with the Baker and Cupbearer whereof the one was put to death the other was saued so we reade Christ suffered in the middle of two theeues whereof the one through the grace of God was saued the other damned As Ioseph came vnto honor by manye daungers and horrible aduersities so Christ by the bitter and horrible death of the Crosse entred into the glorye of the father and hath obteyned a name which is aboue all names whereat euery knee ought to bowe and obeye I omyt diuers other thinges which in their time and place may be more commodiously intreated It is our partes wyth true faith to embrace Iesus Christ whose figure Ioseph bare and through the manifolde perils and hazardes of this lyfe to aspyre to the inheritance of the kingdome of heauen Which is prepared from euerlasting for them that beleeue and purchased with the precious bloude of Christ to whome be prayse honor power and glory for euer Amen The .xlvj. Homelie THERE came a dearth ouer all the lande of Aegypt and Chanaan and great affliction that our fathers found no sustenaunce But when Iacob heard that there was corne in Aegypt he sent our fathers first And at the seconde tyme Ioseph was knowne of his brethren and Iosephs kynred was made knowne vnto Pharao Then sent Ioseph a message and caused his father to be brought and all his kinne lxxv soules And Iacob descended into Aegypt and dyed both he and our fathers and were caried ouer into Sichem layde in the Sepulchre that Abraham bought for money of the sonnes of Hemor the sonne of Sichem THe godly Martyr Steuen goeth on in hys discourse of the thinges done in olde tyme touching the fathers the chiefe ende wherofis to prooue that he firmely holdeth the auncient religion of the fathers who as it is playne without Temple and ceremonies pleased God and were saued Wherof he gathereth that the temple nowe also is not necessarie but that the people should haue respect rather to hym that was prefigured thereby And among other things he treateth the hystorie of Ioseph diligently bicause he as I sayde in the last Sermon was a figure of Iesus christ And in the same hystorie he noteth chiefely howe Ioseph was solde into Egypt and howe there through the fauour of God he was not onely preserued but also made Gouernour of Egypt After this is declared the going downe of the whole people of Israell into Egypt whereof Ioseph hymselfe is the occasion and author And thys part of the discourse is to be applyed to the same ende whervnto we sayde the things gone before were to be referred For Steuens meaning is to teache them that true religion and the way of mans saluation did so little depend vpon that worship which Moyses appoynted and was for manye yeares obserued in the lande of Chanaan that the fathers in tyme past by reason of a great dearth were compelled to come from thence into Egypt where about a two hundreth and tenne yeares for so many are reckoned from the children of Israels comming into Egypt to their goyng
they thereby are rather fretted and made the woorse For where their myndes froath and boyle like vnto the sea the more they are pressed and vrged therwith the more they vse to raue Examples we haue hereof euerywhere among which this one that is set forth in this Counsell gathered togither against Steuen is verye notable For where Steuen had declared his innocencye by moste weightie reasons and proofes and had with woorthy wordes reprehended their canckred and olde maliciousnesse so little are they mooued wyth any remorse of conscience to amende their lyfe that they rather conceyue in their heartes and vtter an vntreatable rage and furye a most filthy faulte in a Iudge not onely by alteration of countenaunce but also by a doggish maner of gnashing vpon him with their teeth And yet might this after a sorte haue bene suffered if they had helde their handes But as though they had not hitherto bewrayed their madnesse ynough they ioyne herevnto the vnworthy death and punishment of a most innocent man which thinge Luke very diligently describeth bicause it teacheth vs many things touching the deathe of Martyrs and diuers other thinges are therein comprehended which make both for our comfort and instruction He beginneth with the thinges that God shewed by his Martyr wrapped in so many woes and daungers For when he perceyued himselfe set in the middle of a sorte of Wolues and no hope of any mans helpe appearyng he began with eyes lift vp into heauen to seeke the helpe of god Which thing God long denied him not but sheweth him a vision wherwith both himself is comforted and his enimies made afeard By which thing we are taught that God forsaketh not those that be his when they be in daunger For hee seeth them and heareth them as the scripture euerywhere teacheth And for bicause he is a father he is touched with their miseries he hath pitie on them being in distresse and sheweth himselfe to be a most faythfull reuenger And although he alwayes deliuereth vs not from present daungers yet he comforteth our myndes in suche wyse that we are able to beare and suffer them Let vs therefore learne to haue no respect of mannes helpe which is most vayne but to lift our eyes vp into heauen and then shall we not be deceyued of our hope For this is the saying of all the godlye whiche Dauid vttereth I haue lifte vp myne eyes vnto the hilles from whence commeth my helpe My helpe commeth from the Lorde which hath made heauen and earth And the Prophete pronounceth him happye whose hope and trust is in the Lorde and accurseth him which trusteth in man and maketh flesh his strength It shall be profitable for vs to consider the maner and order howe God comforteth Steuen In this point the holy ghost hath the first place wherewith Luke sayth Steuen was replenished Here the Lord perfourmed that he promised where he sayth he would not leaue vs comfortlesse but sende vs the holy ghost to comfort vs. Him we haue very much neede of by reason of the infirmitie of the fleshe him we desire of God as Christ commaundeth saying Let thy kingdome come With this spirit the faythfull being emboldened do easily contempne the assaults of the world For of him is this saying of Iohn to be vnderstanded Greater is he that is in you than he that is in the worlde But bicause there appeared on euery side suche thynges as might feare the most valiaunt Martyr it pleased God also to sende hym outwarde comfort He sheweth hym therefore a vision conteyning all the meane of saluation For he seeth the heauens opened which thing we reade also was done in the baptisme of christ Christ also appeared in his glorye standing on the right hande of the father Which thinges forasmuch as they are reported by the name of a vision and where also it was said before that he lifted vp his eyes into heauen I thinke they appeared to him in deede visibly and were not offered only to the contemplation of his mynde And we neede not here to dispute much of naturall sight forasmuch as these thinges appeared to Steuen onely to whose eyes it was a most easie thyng for God to giue so straunge and farre pearcing a sighte And it was needefull that this first Martyr should see such thinges that we might vnderstand what all others had to hope of For they signifie vnto vs that now through the merite of Christ the heauens be open to vs and that we haue in them as Christ promised a place prepared for vs Furthermore they declare that Christ raigneth in heauen and doth not like an ydle and sluggish body neglect his peoples quarell but standeth in a readinesse to preserue and deliuer them as a trustie and faythfull Shepeheard which suffereth not his sheepe to be taken out of his handes And herevnto me thinketh are the prayers of the Saintes to be referred wherein they desire that God woulde arise vp and saue them And although Steuen onely had the grace to see these things yet GOD mooued him by his spirite to shewe the wicked Iudges of them Which thing he did very boldly For therby they might vnderstande that all their enterprises against Christ were vayne forasmuch as he nowe triumphantly raigned in heauen whome a little before they had put to the most shamefull death of the Crosse. We must learne a generall lesson hereof to knowe that Christes power and force is inuincible althoughe the wycked world storme and striue against him neuer so much For Dauid long sithens foretolde that this woulde be his propertie to beare rule euen in the middest of his enimies But nowe what did Steuens enimies among all these things Did the declaring of these matters any thing mitigate their raging and moody mindes No truly For first with furious showting they make a noyse and outcrie agaynst the holy man and stoppe their eares so that they woulde not no not agaynst their willes heare the worde of god This is the propertie of all the wicked that they refuse nothing so much as the word of God and can neyther heare nor suffer the same bicause nothing is more contrarye to their desires and purpose Wherefore Dauid likeneth them to Adders which stoppe their eares bicause they woulde not heare the wordes of the Charmer But this wickednesse deserueth that they shall crye another time and not be hearde as the Prophete sayth Mich. 3. And at length they shall heare that last and horrible sentence of Christ their Iudge which shall sende them with Satan their king into the paynes of eternall fyre And yet not contented with noyse and crying out to trouble Steuen preaching of the glorye of Christ they turne them to open violence For with one consent they runne vpon him thrust him out of the Citie and stone him Where it appeareth with what argumentes the wicked vse to dispute agaynst the truth verily with seditious showting
through the infyrmitie of the fleshe shall by Christes merite be supplied and if they fall into any sinne by repentance through guiding of the spirite they shall rise vp againe Moreouer Paule taking occasion of the storie of Dauid passeth to the seconde part of his sermon wherein he declareth that Iesus whome the Apostles preached is the promised Sauiour for whose sake God in times past did so benefyte the fathers And bicause he knewe he had to doe with the Iewes the most grieuous enimies of Christ he prooueth it by manye and strong arguments of the which there are three contayned in this place which we will in order treate of The fyrst is where he sayth he shall be borne of that stocke whence the Prophetes sayde he shoulde come that is to say of the seede of Dauid But it woulde be long to recite all the promises yea superfluous considering they were so common and ryse that the Messias was commonly called the sonne of Dauid Yet if any man desire more let him reade the thinges written 2. Sam. 7. Psal. 132. Esay 11. Ierem. 23. c. That Christ was borne of the seede of Dauid touching his manhoode Mathewe and Luke prooue by a diligent Genealogie or Pedegree And here we haue to marke that he sayth this Sauiour was raysed vp according to the promise This part teacheth vs that he was giuen vnto vs also according to the meere grace of God and that it is to be attributed to no merites of man that God hath sent his sonne to be our Sauiour For that the promise was made of fauour Dauid himselfe confesseth as erewhile we sawe And if any man attribute this vnto Dauids modestie he shall be conuinced by the promise that we reade was made to our fyrst fathers who had deserued death and fledde away to hyde themselues from god And Chryst himselfe truly referreth all this saluation to the grace of God where he sayth Iohn 3. So God loued the world that he gaue his only begotten sonne c. Which words the Apostle expoundeth writeth Herein is loue not that we loued God but that he loued vs c. Here also appeareth the infallible truth of God which must be extended to all promises that we maye herein fet fyrme comfort in all kinde of temptatioâ—s For he that woulde not deceyue vs when his sonnes death laye vpon it howe shoulde he in other things deceyue vs The seconde argument is that he sayeth he shall come in such sort and wise as the Prophetes prophecied the promised Messias shoulde come For he had a forerunner such as is described Esay 40. Malach. 3. and .4 Chapters That was Iohn which preached the baptisme of repentance whereby he prepared the mindes of men duly to receyue Christ. Marke the Euangelist vseth the same argument where he writeth the Gospell of Iesu Christ beganne as it was foretolde by the Prophetes In the meane season it is worthy to be obserued that it was necessarye to haue a forerunner who by repentance which he declared both by preaching and sacraments should prepare a people vnto christ This prooueth the corruption of our nature whereby it commes to passe that we cannot attaine to saluation except we be wholye chaunged and regenerated Furthermore it confuteth them which thinke that Christes doctrine is the seede of licentious liuing seeing none coÌ„meth vnto him but he that is worthily prepared by true repentance But bicause we haue alreadye often intreated hereof and haue freshe occasion still offered to speake of the same it shall suffyse briefly thus to haue noted it The thirde argument he taketh of testimonie For he alleageth the testimonie of Iohn not for that Christes cause consisteth or stayeth vppon mannes testimonie but for that Iohn was of suche authoritie among the Iewes that he was commonly taken for a Prophete as may be seene Mathew 21. and in Iosephus which sayth that the death of Iohn was cause of the ouerthrow that Aretes gaue vnto Herode In which sense Christ in another place vseth his testimonie Iohn 5. This man sayeth Paule where some thought he was the Messias to put the people out of all suspicion sayeth whome thinke you that I am I am not Christ for behold there commeth one after me c. These things are more at large declared in Iohn 1. Luc. 3. and Math. 3 â–ª Chapters Herein is declared what the propertie of the people is in their iudgements of Gods seruants For eyther they attribute to much vnto them or vtterlye contemne them for meane is there none For they that at fyrst thought Iohn was the Messias suffered him not long after to be the pray of a most cruell tyrant Example whereof we shall see in those of Lystra in the next Chapter Iohn teacheth vs by his example what trustynesse the godlye ought to vse in setting forth the glorye of christ For they dandle not the dulnesse and folly of the people thereby to haue themselues the more magnifyed but that Christ may haue his whole glory they vse to abase themselues and to thinke themselues the woorst of all other Yea they thinke their glorye consisteth in this if by their meane Iesus Christ may euerywhere be glorifyed And if Iohn which was the holyest man that euer was borne of a woman be no body in comparison of Christ who then perceyueth not that the whole prayse of our redemption is to be ascribed to Christ alone The example of Peter and Iohn haue declared the same whereof was spoken in the thirde and tenth Chapters It is our dutie to trust in Christ onely and to acknowledge him to be the Sauiour that was promised in the beginning to whome be prayse honour power and glory for euer Amen The lxxxxj Homelie YE men and brethren children of the generation of Abraham and whosoeuer among you feareth God to you is this worde of saluation sent For the inhabiters of Ierusalem and their rulers bicause they knewe him not nor yet the voyces of the Prophetes which are reade euery Sabboth daye they haue fulfilled them in condemning him And when they founde no cause of death in him yet desired they Pylate to kill him And when they had fulfilled all that were written of him they tooke him downe from the tree and put him in a sepulchre but God raysed him againe from death the thirde day and he was seene many dayes of them which came vp with him from Galiley to Ierusalem which are his witnesses vnto the people THat that all the Scripture both of the olde and newe Testament with one consent declareth that same in this sermon Paule both plainly and constantly teacheth namely that Iesus Christ is the onely redeemer and sauiour of mankinde in whom alone we haue blessing righteousnesse saluation and life But bicause he had to doe with the Iewes whome he knewe still withstoode Christ with great obstinacie therefore he handleth this cause with great grauitie And fyrst he
is not without a cause suspected For a Bishop must be blamelesse and Paule forbiddeth yong schollers chiefely to be kept out of the Ministery bicause such are in daunger of backbiting and slaundering Nowe adayes bicause we be to soone intreated in admitting of euerye one it is no marueyle though the authoritie of the Ministerie growe so much in contempt Moreouer it maye seeme to anye man marueylous that God woulde suffer such most chosen vessels of his grace to be intangled in such implacable hatred and that the holye ghost woulde haue their errours recorded in wryting for their sake that shoulde come after But to him that shall deepely ponder these things there shall appeare to be diuers iust and weightye causes of this doing For fyrst these things teache vs that euen the holyest men also are subiect to perturbations of minde and therefore haue neede of the grace of god This Paule acknowledgeth where he writeth that he felte the pricke of the fleshe and had the messenger of Satan sent him agaynst the which he had none other wayes to resist but by the grace of God. The same Paule writing of the lawe of sinne which in all men fyghteth against the spirite of God cryeth out O wretched man that I am who shall deliuer me from this body subdued vnto death I thanke God through Iesus Christ our Lorde The vse of all these things is to teach vs that whatsoeuer things holy men doe commendably we should ascribe them vnto God as to the author and only magnifye him therefore Againe these slydinges of holye men stirre vs vp vnto a feruent and continuall desire of godlinesse that according to Paules saying we may worke our saluation with feare and trembling For who will not be afrayde who will not be stirred vp to watch and praye when he seeth such notable seruaunts of God so grieuously fall Who will not stande in dreade to fall yea euen then when he seemeth to stand sure There is also another vse and commoditie of this contention that we now adayes be not offended with the discentions of the Ministers of the worde nor for discentions sake suspect the doctrine of Gods worde For the authoritie thereof dependeth not on man but as Esaias sayeth endureth for euer when all fleshe with the glory thereof wythereth and falleth away like a flower The fourth and last poynt of this Chapter is the peregrination of Paule and Barnabas in which they execute and perfourme their deuise concerning the visiting and confyrming the Churches in the word of god For although they disagreed among themselues yet is neyther of them vnmindefull of his dutie But Barnabas goeth into Cyprus and Paule into Syria and Cilicia and from thence into Lycaonia And this constancie is worthy of all men to be followed that we suffer not our selues by contention and importunitie of men to be ouercomme and so forgetting our duties become vnfaythfull vnto god In the meane season it behooueth vs to consider the goodnesse and wisedome of God which knoweth best howe to vse the offences of his people For of this lamentable discorde of the Apostles springeth this profyte that diuers Churches are at one very time visited and confyrmed Yea God many tymes vseth the sinnes of the wicked to the setting forth of his glory and the saluation of manne Examples whereof are extant both in the sale of Ioseph and manye other hystories Yet let no man for all this thinke vs voyde of fault For men sinne and by sinne deserue to be made the vesselles of wrath And if any good followe of their offending all that is to be ascribed to the goodnesse and wisedome of god God graunt that by vs his name may be glorifyed and that our most mercifull father woulde vse all our doinges to that ende to serue for the commoditie and saluation of many that we may lyue in heauen with Iesus Christ to whome be all prayse honour power and glorye for euer Amen The .xvj. chapiter vpon the Actes of the Apostles The Cvj. Homelie THEN came he to Derba and to Lystra and beholde a certaine Disciple was there named Timotheus a womans sonne which was a Iewesse and beleeued but his father was a Greeke Of whome reported well the brethren that were at Lystra and Iconium Him would Paule that he should go forth with him and toke and circumcised him bicause of the Iewes that were in those quarters For they knew al that his father was a Greke As they went through the Cities they deliuered them the decrees for to keepe that were ordeyned of the Apostles and Elders which were at Ierusalem And so were the congregations stablished in the fayth and increased in number daily THe Apostle Paule appoynted to visite the Churches which he had gathered togither by preaching of the Gospell and to confyrme them in the fayth they had once receyued least being eyther drowned in securitie or circumuented with the subtiltie of Satan or ouercome wyth persecutions they shoulde fall awaye This he so doth that whersoeuer occasion also is offred he laboureth to winne moe congregations vnto christ This hystorie Luke in this place describeth who was Paules continuall companion in this iourney and therfore as a witnesse that sawe all things knewe all things well And fyrst we hearde how they went ouer Syria and Cilicia Then it followeth what they did in Lycaonia the Churches wherof by reason of the Iewes the bitterest enimies that Christ had had more neede to be strengthned than others and hereof Paule stoode in feare bicause he had diuers times tryed the hostyle attemptes and implacable mindes of the Iewes Moreouer the Euangelist taketh his beginning of the calling of Timothie whome Paule tooke vnto him as a companion in his voyage and partener in all his labors For he knewe that without fytte Ministers of the worde the kingdome of Christ and fayth in him could not be enlarged Wherefore as the Princes of this world which labour to dilate and stretch out their borders a farre are altogither occupied about getting of long tryed Captaynes and bolde souldiours from all places so was this the chiefe care of Paule to searche and get many faythfull and fytte Ministers for the Church of Christ by whome the kingdome of Christ might be stretched farre and wyde whosoeuer desire the safetie of the Church whether they be teaching Bishops or ruling Magistrates they must followe this example For as without the preaching of the worde newe Churches cannot be planted so those that are already planted and gathered togither cannot be kept in doing their dutie without the same Hereof proceeded that care and industrye which the Prophetes of the olde Testament had about schooles which our Predecessors being most prudent and godly men did imitate as the foundations of most auncient Colledges doe testifye In the vocation of Timothie there are two things to be considered wherof we shall speake in order Fyrst it is described who and what maner
so often defended and delyuered and hauing this let vs manfully defend our vocation that hauing with stedfast course gotten the Gole we may obteyne the rewarde of eternall life in our sauiour Iesus Christ to whome be praise honor power and glorie for euer Amen The Cxv. Homelie THESE were the noblest of birth among them of Thessalonica which receyued the worde with all diligence of minde and searched the scriptures daylie whether those things were euen so And many of them beleeued also of worshipfull women which were Greekes and of men not a fewe When the Iewes of Thessalonica had knowledge that the worde of God was preached of Paule at Berrhoea they came and mooued the people there And then ymmediatly the brethren sent away Paule to go as it were to the Sea but Silas and Timotheus abode there still And they that guyded Paule brought him vnto Athens and receyued a commaundement vnto Silas and Timotheus for to come to him with speede and went their way ALthough the kyngdome of our Sauiour Iesus Christ is daylie and continually assaulted by this world and the Prince thereof yet can it be so little ouerthrowne that in the myddle of persecutions it most prosperously commeth forwarde The contynuall hystorie of this booke declareth the same but chiefely the discourse of the things done by Paule For as he laboured more than all the Apostles else so he suffered more grieuous persecutions than they and found euerywhere enimies of the fayth by whose craft he was still chased and dryuen away But as often as the rage of his enimies compelled him to auoyde any place so often he left the seede of Gods worde in the mindes of the hearers and caryed the Gospell to an other place and so still wanne more vnto Christ the lord Luke wryteth that this was done at Macedonia For we hearde howe he was vniustly and vnworthyly intreated at Philippi yet the Epistle which he wrote vnto the Philippians declareth that he had not laboured there in vaine His persecution was cause that he went vnto the Thessalonians amongs whome he taught three Sabboth dayes At length he was driuen from thence also by his olde enimies the Iewes But the faith of Christ could not be driuen out which now had taken roote in many mens hartes But hee being come vnto Berrhoea preacheth the Gospell with great auayle These things serue to comfort vs against the attempts of the world and the Deuill For as Salomon sayth There is no counsel against the Lord. But it is his counsell or deuise that Christ should haue all power in heauen and in earth and that the borders and boundes of his kingdomes shoulde be stretched ouer all the worlde Wherefore it must needes come to passe for as much as heauen and earth shall sooner fayle then the decrees and ordynances of god But let vs see this present place which declareth what things Paule dyd at Berrhoea He beginneth with the commendation of the Iewes at Berrhoea declaring howe prosperously and in what order the gospell proceeded among them He commendeth them by comparing them with the Thessalonians For these men contumeliously reiected the worde of god But those of Berrhoea being of a more towardnesse and better zeale receyued the same with all readynesse of minde and searching the scriptures by themselues at home they examined tried the things that Paule taught as with a Touchstone Hereof it came to passe that a great multitude of them beleeued and by their example manye of the Greekes and Gentyles as well men as women were brought vnto the fayth of christ This example teacheth vs what maner of men they ought to be that will profytably heare the Gospell Aboue all thinges it is necessarie to haue a certayne readynesse of minde to receyue the same For vnlesse the worde maye haue place gyuen it in the mindes of men it can bring forth no fruite Wherefore they stumble at the verie thresholde and euen in the beginning that disdaine to heare the worde which is the peculiar marke of the children of the Deuill as Christ teacheth This example is to be well obserued of them which are prowde of their nobilitie and byrth and vaunt themselues therof in vaine cognizaunces and badges Howbeit touching the generation of the fleshe it is in all men alyke corrupt and such as maketh vs the children of sinne The seede of regeneration is the worde of God which being quickened in our minde by the spirite we that before were the seruauntes of sinne are borne to be the children of god Therfore they are neyther noble nor gentle which giue not place herevnto and be not borne againe of the same and so be made the children of god Wherefore Luke truely calleth these people of Berrhoea noble for their studie and desyre that they had vnto the worde In the meane season yet we must take heede of to much facilitie least to hastily receyuing whatsoeuer is taught vnder pretence of Gods worde we learne false opinions and be caryed about with vncertayne doctrine as with a blast of winde Therefore we must weygh and expende and examine whatsoeuer is sayde by the Canon of holye scripture according to that saying of Paule Trye or prooue all thinges keepe that which is good And S. Iohn the Apostle sayth Beloued beleeue not euery spirite but try the spirites whether they be of God or no. Two notable errours are confuted in this place which haue grieuously troubled the Church a great number of yeares One of them is the forbidding of the laytie and commons to reade the holy scripture Yet God would haue them alwaye common to all sortes of men For he made a lawe to that ende before all the multitude of Israel called vnto the same And the holye Ghost ordeyned that the bookes of Scripture shoulde be written in none other but the vulgare tongue And sure it were an absurde matter to exclude anye man from the doctrine of eternall lyfe seeing God would haue the same and the knowledge thereof to come vnto all men The other errour they holde which will haue their doctrine iudged of no man but lyke arrogant and Cyclopicall Gyauntes chalenge to themselues authoritie to teache what they will in the Church yea they say it is intollorable and hereticall that any man should demaund of them any reason or accoūt of that they say Are they then better then Paule was which suffred his sermons to be examined according to the rule of scripture Or else shall he be an heretike that now a dayes doth that for the which these people of Berrhoea were counted noble and true chyldren of God Yea howe say you if Paule submit himselfe vnto the censure of the godly His wordes be these If eyther I Paule or an Aungell from heauen preach an other Gospell than hath bene preached he ought to be accursed And Christ sayth this is the propertie of his sheepe to know his voyce from the voyce of a
waye we must so doe we are taught by the same ensample For it is no doubt but the Philosophers defended their matter with quaynt fallacies and many wordes But Paule auoyding vaine contention of wordes setteth before them Iesus Christ onely and his resurrection declaring that these two things are sufficient to conuince all the dotages of Philosophers and Heretykes For if God sent Iesus Christ into the worlde to purge the sinnes of men and to saue mankynde neyther can the opinion of Epicures Stoikes nor Iusticiaries stande which eyther saye God regardeth not the things appertaining to man or attribute saluation to the merytes of our workes Agayne if there be a resurrection of the deade there must needes followe another lyfe after this and therefore it is most folly to set felicitie in the pleasure of this present worlde This might be extended to all sectes and heresies but it may suffyse to admonishe you that all fayth and saluation is so conteyned in the knowledge of Iesus Christ and the article of resurrection that whosoeuer is well instructed herein is easily able to confute all maner of heresies Therfore the order of our saluation is playne needeth not much demonstration of wordes and vayne quiddities of Sophistrie They that in times past coulde boldly vrge this way did easily get the victory of all heretykes were they neuer so subtle witted It seemeth good to me in this place to shewe what Sozomenus reporteth to haue chaunced to a certayne Logitian very expert in Dialecticall quiddities in the councell of Nice Where as this Logitian euery day gaue newe onsets vpon the Byshops who both in the affiance of the dexteritie of their wit and skyll of Logicke dysputed with him and none of them coulde get any holde or aduauntage of him a certayne simple man of nature which knewe nothing but Iesus Christ and hym crucifyed tooke hym in hande and sayde Philosopher in the name of Iesus Christ hearken vnto the truth There is one God which made heauen and earth and gaue lyfe vnto man made of the slyme of the earth which created all things aswell inuisible as visible by the power of his worde and established and made fast the same by the sanctification of his spirite This worde and wisedome which we call the sonne pitying our misery was borne of a virgin and by suffering of death hath deliuered vs from eternall death and by his resurrection hath purchased vs eternall life whome we wayte for to come to be the iudge of all our doings Beleeuest thou this is true ô Philosopher Then he as one that had neuer learned the skill to denye a thing I beleeue it sayth he And turning about to his Disciples and to all that hearde him sayth As long as the matter was debated by wordes I set wordes against wordes and by arte and skill of speaking ouerthrewe that was spoken but when in steade of wordes vertue or power came out of the mouth of the speaker wordes coulde no longer preuayle against power nor man was not able to stryue against god c. So mightye is the playne and vnlearned confession of Christ which whosoeuer blendeth with the subtiltye of Philosophers make it very weake and feeble as maye euidently be seene in the schoole Doctors But this conspiracie of so many diuers sectes agaynst the truth teacheth vs moreouer howe impossible it is to preach the doctrine of the Gospell vnto the world without contention forasmuch as the wisedome of the worde is contrary to it wherevnto so euer it incline whether it banish or embrace vertue Therefore they are in deede to be laughed at in these dayes which woulde haue vs performe that that neyther Christ nor hys Apostles coulde performe It remayneth that we declare howe the Athenians receyued Paules doctryne where we see two sortes of men are bewrayed One sort are such as receyue the worde with rayling saying What meaneth this babler or tryfler ▪ And these men are to be founde among the professors of wisedome So vnfyt is the wisedome of man to perceyue the kingdome of God that whatsoeuer is preached of Christ and lyfe euerlasting it seemeth to hym foolishnesse Here hast thou what to aunswere those men which now a dayes obiect vnto vs the authoritie of wyse and great men and all the pryde of the worlde For if these things shoulde take place Paule vndoubtedly had had the ouerthrowe among the Athenians The other sort is curious menne which supposing that Paule preached newe Gods or halfe Gods tooke and brought him vnto Mars his streete to the end that he should there openly giue account of hys doctrine Therefore there gathereth about him an infynite number of ydle persons aswell Citizens as forreyners who sayth Luke had naught else to doe euery day but eyther to heare or tell newes Thys thing God did permit so to come to passe bicause he woulde haue hys sonne preached in the most famous place of all the worlde In the meane season this place teacheth vs what condicion the Gospell is in in this worlde For eyther it is most dishonestly despysed of manifest enimies or else lyght men of behauiour abuse it as dishonestly to serue their affections whych if they perceyue succeedeth not after their minde then they become also openenimies thereof And bicause these things haue thus fallen out in all ages no man ought to be offended hereat but rather to followe Paules constancie and not to care one Dodkin for the lyghtnesse of this world but wyth a strong fayth to trust in Iesus Christ our sauiour who though he be reiected of those which will seeme to be builders of Gods Church yet is he become the heade stone in the corner To him be prayse honor power and glorye for euer Amen The Cxvij Homelie PAVLE stoode in the middest of Mars streete and sayde yee men of Athens I perceyue that in all things you are to supersticious For as I passed by and behelde the maner howe you worship your Gods I founde an Aultar whereon was written vnto the vnknowne God whome you then ▪ ignorantly worshippe him shewe I vnto you God that made the worlde and all that are in it seeing that hee is Lorde of heauen and earth dwelleth not in Temples made with handes as though he needed of anye thing seeing hee himselfe giueth lyfe and breath to all men euery where THe Apostle Paule in the fyrst to the Corinthians sayeth wee preache Iesus Christ crucified vnto the Iewes an occasion of falling and vnto the Greekes foolishnesse For where the wisedome of the fleshe looketh onely vppon the thinges before hir eyes and perceyueth not the mysteries of Gods spirite it cannot seeme but a most foolishe thing vnto hir if a manne seeke saluation in Christ that was crucifyed and openly slaundered This thing Paule founde true aswell at Athens as in other places For where as in that Citie he preached Christ among the wysest men that were in those dayes they giue so little eare
all men The which argument he vseth also Rom. 1. Under this also he comprehendeth all the whole businesse of our redemption For if he rose agayne surely he dyed and dyed as is sayde elsewhere for our sinnes but was raysed agayne for our iustification But bicause we haue oftentimes discoursed of these poyntes and haue occasion euerywhere to intreate more of the same these fewe shall suffyse for this present Now remayneth the effect of this doctrine which was diuers and variable according to the diuersitie of the hearers For some at the fyrst mention of the resurrection did mocke and scoffe at it namely they of Epicures sect wherof there are great numbers in these dayes Other somewhat better than these desired to heare him dispute againe touching this point therby declaring they had somewhat tasted of the truth There are againe other some whose hearts God had illuminated by his spirite to beleeue openly to ioyne themselues vnto Paule So euerywhere is fulfylled the saying of Paule that the Gospell is to some the sauour of death vnto death and to other some the sauour of lyfe vnto lyfe Among those that beleeued is Dyonisius accounted a man of great dignitie as who was one of the number of the Iudges called Areopagitae Also Damaris a woman by all likelyhoode of great dignitie and estimation bicause mention is made of hir by name Wherefore the gospell is neuer preached without some fruite or profyte and although but a fewe beleeue at the fyrst yet great and famous congregations growe of small beginninges as hystories declare came to passe at Athens It is our duties not to be offended at the paucitie or small number of beleeuers but to embrace with thankefull mindes the gospell of saluation that it may bring forth in vs worthy fruites and that we maye attayne vnto saluation through the promises thereof by Iesus Christ our Lorde to whome bee prayse honour power and glorye for euer Amen The .xviij. chapiter vpon the Actes of the Apostles The Cxx. Homelie AFTER this Paule departed from Athens and came to Corinthus and founde a certaine Iewe named Aquilas borne in Pontus lately come from Italy with his wyfe Priscilla bicause that the Emperour Claudius had commaunded all Iewes to depart from Rome and hee drewe vnto them bycause he was of the same craft he abode with them and wrought Their craft was to make tentes And he preached in the Synagoge euery Sabboth daye and exhorted the Iewes and the Gentyles When Sylas and Timotheus were come from Macedonia Paule was constrayned by the spirite to testifie to the Iewes that Iesus was very Christ. THe Euangelist Luke in the chapiter that went before shewed vs howe Athens was conuerted a very notable citie both by reason of the schoole of wisedome therein and also bicause of the manifolde fame of their religion Then next vnto this he handsomely ioyneth the hystorie of the conuersion of Corinth vnto Christ a most rich a most corrupt City in which hystory the power of the spirit of Christ and the efficacie of the gospell so brightly and woonderfullye shyned that Paule called the Church of Corinth the seale of his Apostleship For as Corinth aswell by reason of hiâ— situation betweene two seas was very rich and famous as also for merchandyzes and traffike there vsed so the baytes entycementes and number of merchauntes resorting thither from all partes and coastes infected the same wyth moste corrupt maners insomuch that the ryotousnesse thereof was nowe noted in publyke Prouerbes For when men woulde speake of persons giuen to great ryote and sensualitie they woulde saye they played the Corinthians And this was a common saying in all peoples mouthes Euery man maye not come vnto Corinth Among other vices there whoredome chiefely reigned wherevnto they were so giuen that in Venus Temple they had about a thousande Damosels and Nunnes for that purpose and afterward euen among them that had professed Christ there was one which vnlawfully kept company with his stepmother vntill by Paules censure and appoyntment he was excommunicated Into this Citie commeth Paule when he went from Athens and that not without the ordinance of God as the ende and successe declared For the Lorde which did vouchsafe to saue his elect out of the pumpe of sinnefulnesse by the preaching of the gospell had there a great many of people Moreouer this Citie giueth vs an ensample both of the goodnesse of God towarde sinners and also of the vertue or power of the Gospell For if a man woulde compare the abiect and base estate of Paule being but a straunger and vnknowne with the indurate custome of sinne with the glorious shewe of ryches with the abundaunce of delyghtes with the entycements of pleasures on euerye side and with the pompe and pryde of Merchauntes his attempt shall then seeme altogither ridiculous which woulde go about to reforme both their lyfe and religion at once But the thing that seemed ridiculous in the iudgement of the fleshe wanted not a most prosperous successe giuen by the Lorde For wythin an yeare and a halfe by the preaching of the Gospell the spirite of Christ therwith working Paule set a newe face vppon this Citie and vniuersallye reformed it a thing which no lawmaker of howe great authoritie so euer he had bene coulde haue bene able to haue perswaded them so that it is not without a cause that Paule reioyseth so much for the conuerting of this Citie considering he no where founde a more effectuall working of the Gospell than there Which also seemeth to mee to be the cause that Luke is so diligent in describing this hystorie insomuch that he prosecuteth at large the least circumstances thereof Which thing in other places eyther he vtterly letteth passe or else onely toucheth them lightly as it were by the waye This thing ought to stirre vppe also our diligent attention to consider the same First and foremost he maketh mention of the place where Paule hosted in the fynding out whereof I suppose Paule vsed some great circumspection bicause Christ gaue the Apostles a peculiar commaundement touching the prouiding them of commodious and fytte hostes Paule therefore founde an host called Aquilas which was a Iewe borne in Pontus who not long before by reason of Claudius the Emperors proclamation with his wyfe Priscilla was fayne to depart from Rome to come vnto Corinth For at that time the state of the Iewes was verye miserable bicause the vengeance of God followed them being embrued with the bloude of the sonne of god in al places It came to passe further also that they which denied Christ to be their sauiour were fayne euery day to seeke them newe sauiours and to make newe stirres and vprores so that all menne worthily hated them Aquilas therefore being violently caryed with the common calamitie of the whole Nation is also banished yet not without the prouidence of GOD which prepared Paule a lodging with him among the
which example wee are taught that Gods will and calling muste be preferred before all affections For it is impossible for vs to be wholly voyde of these affections as long as we liue in the fleshe and it is euident that they beare a stroke euen in the godly But a moderation muste be vsed to bring them vnder the obedience of fayth And this must be obserued in all cases but specially when by death our friendes be pulleâ— eyâ—her from vs or we from them whose good counsell and help we found to be very profitable for vs Lette vs then remember we are vrged with Gods calling whome to gaynesay or striue againste as it is a verie rashe enterprise so is it both foolish and daungerous Secondly Luke describeth Paules long and tedious voyage which al men must confesse to haue bene both painefull and perillous Wee will not tarie long in the description of the places for that is to be sought for in the Geographers And bicause there are so many places recited which Paule sayled by without making any abode in them it is a token that hee made very great haste to be at Ierusalem by the feast of Pentecost Here is to be considered Paules feruente industrie and diligence in the office committed to his charge and his constant fayth Hee might haue liued in the worlde as he testifieth of himself writing to the Philippians quietly and in honor And his first state of life abundantly declareth that he was of no smal authoritie among the Iewes He saw moreouer that in folowing of Christ there was continuall paines and trauell and euerye day freshe daungers springing Yet he embraced this kinde of life according to Gods will and calling and with a constant course ouercame them all and whatsoeuer things in this worlde were either of gayne or glory vnto him those he counted as damageable set light of them only for that he would winne Christ. Wherin it appeareth he was not a litle encouraged with the hope of that heauenly crowne which he knew was laid vp for him and al that were godly Let vs folowe the Example of so notable an Apostle least we be either ouercome with trauails and dangers or else being enticed with the allurement of the world leaue of the course of our vocation prescribed by christ For what is there in this world stable or permanent What thing is able to satisfie the desire of the minde and of the flesh Only God is omnisufficient and perfect good who hath opened to vs in Christ his sonne the treasures of all goodnesse in whome onely mennes mindes are quieted and at rest He that drinketh of this fountaine shall not thirst for euer Happy therfore and blessed are they that can exchaunge the counterfayte felicitie of this worlde for the fountayne of this eternall blisse Thirdly he telleth howe they came at lengthe vnto Tyrus where wee haue diuerse things in order to bee considered Among which this is one of the chiefe that he sayth they founde Disciples at Tyrus that is is to say certaine christian brethren and such as might seeme to haue passed all those of whom any mention hath bene made hitherto in dueties of fayth and charitie Which may seeme a maruellous thing if a man consider the auncient state of the Citie of Tyrus and the horrible Oracles of the prophets agaynst the same reporting hir to be both riotous proud couetous and lecherous Yea Chryst our Lord detesting the vnthankfulnesse of the Cities of Galilee compareth them with Tyre and Sidon vpon the which God in times past had shewed seuere examples of his iustice Yet euen in this same Citie shone the light of the Gospell and heere would Chryste haue a Churche planted and endued with notable gyftes Herein appeareth the truth of God and his goodnesse towardes sinners which turne vnto him For so he long agone prophesied by Esay it should come to passe After the ende of seauenty yeres shall the Lorde visite Tyre and she shall conuert vnto hir reward and she shal traffique with all the kingdomes of the earth And hir traffique and wares shall be holy vnto the Lord. And in the .45 Psalme And the daughter of Tyre shal be there with a gyft like as the riche also among the people shall make their supplications beâ—fore thee These things I say this present place declareth to haue ben fulfilled when Paule found christians there so feruent in fayth and loue And this is a notable example of Gods goodnesse wherby we are taught how we should not ouer hastely dispaire either of our selues or of other men seeing God would build him a Church in such a Citie as vpon which he had in times before shewed so heauy an example of his iustice by reason of the sinnes and offences of the same Againe Luke writeth how the brethren of Tyrus admonished Paule by the spirite that he shoulde not goe vp to Ierusalem This seemeth to repugne agaynst that whych Paule spake in the congregation at Malta saying he was bounde by the spirite to go thither But these places are easily reconciled if a man consider the figure called Synecdoche which is very common in the holy scripture where the whole coÌ„munication of these disciples is atributed to the holy ghost he being in dede the author but of one part onely For they by inspiration of the spirite admonished Paule of the imprisonment afflictions which Paule was like to fynd at Ierusalem But the Counsell they gaue him that he shoulde not go vp thyther was of their owne deuise bycause of a louing affection they wished well vnto him but were ignoraunt of Gods determination For many times it commeth to passe that the Prophetes through the reuelation of God vnderstande what is to come and yet are vtterly ignoraunt of Gods meaning and the ende of his dooing which is the cause that many tymes they erre in their dooings whyles they are not contented with the reuelation of God but take the wisedome of the fleshe vnto Councell whereof we haue examples in Ionas diuers others In the mean season marke howe many wayes God woulde haue Paule to bee tempted He draweth him to Ierusalem beeing bounde by his spirite In euery Citie and congregation he telleth him howe he shall be layde by the heeles and imprisoned And nowe come others endued with the spirite of prophesie and warne hym that he goe not thyther Whereto serue all these things Uerily God mente heereby to prepare his Apostle to the crosse by continuall premeditation least he shoulde fall from him thorough the manyfolde clamour of the furious people and entrappings of his enimies Also he learneth vs heereby an example of christian constancie and obedience whiche wee muste so earnestly laboure to haue that wee muste not obey men though wee see rare examples of Gods holy spirite in them if they councell vs any thing contrary to the will and commaundement of god Adde therevnto the vnhappie ende of
was woÌ„t to vse in subduing of his enimies where three things are to be considered The first is how he suffreth Paule to approch neare vnto Damascus before he declare any signe of his wrathe iudgement And there is no doubt but hauing the Citie in his sight which he thought was a Sanctuarie for the faithfull he was altogither inflamed with furie the godly in the citie miserably trembling in the meane while for feare to whose eares the fame of this Wolfe that hied hym so fast was comen afore But euen as he was ready to set mouth on his pray the Lord was at hand For this is Goddes propertie to winke at many things in the wicked and for a time to beare with their attemptes that while he chastiseth those that be his a pit may be digged vp for their enemies in the meane season and so his people are the more gloriously deliuered See the Psalme 94. Next of al he easily and without any do layeth this tyrant along which came both stout in minde with manacings and with publike authoritie For with a lightning he vtterly dismaieth him But what is so easie vnto God as to throw lightning from heauen And by and by this furious Euceladus and Giant falleth to the ground whom neither his companie and retinue nor the high Priestes letters could defend from the wrath of christ And straight way being become tame and gentle he demaundeth what mighty Champion this is offring to be at his appoytment and obedience in all things Besides this he is not only made feebler in body but also stricken blinde in so much that he is faine to be led by the hand into that Citie by others to the which he came to fette out the Christians Thus God vseth in wonderfull wise to disapoint and delude the enterprises of his enimies so that they which erewhile semed to all men inuincible and as it were to prescribe God are laughed of all men to scorne Examples heereof we haue elsewhere declared the ende of all which is this that we feare not the power of our enimies but set our hope fast in God who can so easily deliuer vs out of their hands And to this ende cheefely serue which is the thirde pointe of this treatise the words of Christe saying Saule Saule why persecutest thou me Again I am Iesus of Nazareth whom thou persecutest For by these words he plainely testifieth that whatsoeuer had hitherto beene done against his faithful people was done vnto him For there is suche a coniunction betwixt Christ and vs as vseth to be betweene the head and the members Who wold haue thought that Christ had had any regard of his church when Steuen was so vnworthily stoned to deathe Or when Saule burst open the dores and caried both men and women to prison But yet Christ did not onely see these things and was sory for the calamitie of his people but was so affected as though he had bene beaten and caried to prisone him selfe Heerevnto beelongeth that which hee saithe in the Prophet He that toucheth you toucheth the apple of mine eye These things as they serue for the consolation of the godly so oughte they to feare all those which thinke it but a light matter to persecute the members of Christ either for their faith or religion or else to iniurie them or oppresse them by vsurie or other vniust meanes For he heareth the cry of his seruauntes and sheweth himselfe a mightie reuenger In the meane season Christes example teacheth vs what a compassion and affection ought also to be amongst vs which glory in Christ our head and doe professe to be members all of one body Let vs therfore reioyce with them that reioyce and lament with them that lament Last of all heere is set forth vnto vs a notable example of true conuersion al the circumstances whereof it shal be very profitable to consider And first Paule himselfe is to be considered who before he was conuerted was like such a wolf as Iacob the Patriark forshewed of For burning altogither in rage he goeth on to wurrie and scatter abrode Christes shepefold not once thinking al the meane while of his owne conuersion vnto christ Therfore he rusheth in furious wise into his own destruction vndoutedly had perished if the Lord reaching his hand from heauen had not pulled him back Wherby we lerne that the beginning of conuersion springeth of god for we be al in that state conditioÌ„ that Paul was for being of nature corrupted we folow the blind affections of the flesh and being bewitched with intisements of sinne we please our selues in our sinful doing neuer thinking of amendment vnlesse the spirit of god put vs in mind therof for what can we herein do who of our selues are not able once to thinke wel Therfore the Prophet saith very wel Conuert vs we shal be conuerted and Paul testifieth that God worketh in vs both the wil and the dede according to his good plesure This part might be declared by many examples but forasmuch as they are euery where easie to be sene to all theÌ„ that read the scriptures we wil be brâ—fe And here the defenders of free wil are conuinced which teach that a man may learne repent at his owne voluntary pleasure But if the beginning of conuersion procede of our selues then surely some praise of merite desert is due to our work which cannot staÌ„d without the reproch of Christ. But if the beginning of goodnesse proceede froÌ„ God alone why be we so proud brag so much of fre wil seing ther is no vse therof in that thing wherof we staÌ„d most in nede according to these mens iudgement But to let passe thâ—se maters let vs peruse the maner of Pauls coÌ„uersion which containeth in it certain exâ—ern outward things certeÌ„ intern inward The things external are Pauls abashmeÌ„t with the lightning throwing from his horse Christes reprouing him of his heinous sin by his word Inwardly Christ worketh by his spirit bringeth down his haultie stomacke This is the solempne and common vsage of God in conuerting of sinners such as the corruption of our nature of necessitie requireth For wher we wallow delite in sin it behoueth vs to be wakened with some strange plage or calamitie And to this end god sendeth vs diuers chastisemeÌ„ts such as are sicknesses pouerty dearth huÌ„ger wars and whatsoeuer like aduersities happen vs either priuately or publikely Again wheras our flesh neuer iudgeth rightly of sin it is nedeful that the ouglinesse therof be bewraid by the word of God which thing Christ declareth saying of his spirit that it reproueth the world of sin Unto these externe outward things God ioyneth secrete suggestions of his spirite wherby he twitcheth vs by the eares of our coÌ„scieÌ„ce stirreth vs vp earnestly to think of repentaÌ„ce And that god hath obserued this order froÌ„ the beginning of
and commaunded him to preach the gospel vnto the Gentiles also And after these things thus premised he declareth what he did more ouer and what happened vnto him and thereof taketh an occasion to preache to those that were present Firste hee confesseth plainely the obedience which hee shewed vnto the heauenly vision which thing is diligently to bee noted For if wee compare the commaundement of God with the precepte that Paule receyued of the Priestes wee shall perceiue they differed very muche one from an other For the Priestes sent him to Damascus with publique commission and aucthoritie to bring those faithfull of Christe that were there to bâ—e putte in bandes and prisonne But God commaunded him not onely to cease of from his doing but also to preache the Gospell Heere therfore he saithe he obeyed the calling of God and that speedely and without all delay and he is not ashamed to confesse the same before those with whome hee knewe the Priestes were of more aucthoritie than hee was Therefore hee teacheth vs by his Example that wee must obay God more than man and that wee muste make no delay nor putting of assoone as we be certaine what his will is This rule who so euer foloweth they dispatch them selfe at once from great anxietie and care and cannot doe amisse Also wee haue to consider the manner of this obedience which wee may perceiue by the things which Paule saithe hee did For he did those things which God commaunded him to doe and euen as hee commaunded him to doe them preaching the Gospell bothe to the Iewes and to the Gentiles Therefore that is a true obedience when wee accomplishe the commaundement of the Lorde without all exception There are also which obey the Lorde but yet but in parte onely and as farre foorthe as seemeth for their owne commoditie whereof the Scripture giueth vs Examples in the first of Saule and Samuel the thirtienth and fiftienth But God is of a farre other minde which forbiddeth vs to turne from his woorde either to the right hande or to the lefte either to put any thing to it or to take any thing from it Therefore Paule did very well to take in hand the businesse appoynted him of God without any further deliberation to fulfil that that he was commaunded according to the rule of Gods iniunction Furthermore while hee declareth what hee did hee teacheth also what wee ought to preache in the gospell and in what order to set it forthe Firste we muste laboure to bring men to repentaunce forasmuche as it is manifest that we be all sinners and subiect to the wrath of god Herewith we reade that the Baptiste begun and Christe after him who taught his Apostles to begin with the same Whereby it appeareth that they are but slender Gospellers in these dayes that woulde haue this principle or beginning omitted Moreouer â–ª the manner of true repentaunce is expressed which is to tourne vnto god For as wee in tourning from God doe greeuously sinne and perishe so bothe our repentaunce and saluation consisteth cheefely in this that we muste tourne to God againe and so be reconciled vnto him This muste bee done by the meane of Christe onely who bothe woorketh true repentaunce in vs by his spirite and reconcileth vs vnto hys Father hauing cancelled and blotted out the hand writing of sinne and of the lawe which was againste vs. Wherefore Peter in an other place saith he was sent of God to giue Israelâ— repentance and forgiuenesse of sinnes Where the erroure of those men is confuted which preach repentance without Christ and send men to their owne workes and merites The thirde pointe of Paules doctrine is that men should worke worthy frutes of repentance which it appeareth Iohn also required with great sâ—ueritie and all the scriptures euery where will and commaund the same For where God wil haue vs to be no hypocrites nor dissemblers but challengeth vs wholely to himselfe it is very requisite that we should proue our selues to be truely conuerted vnto god both in our workes and all other conuersation of our life This shall we doe if we lay away our former naughtie desires and lead a newe kinde of life agreeable vnto the lawes of God touching the which newnesse of life we reade very muche euery where in the Epistles of Paule For heereby we be taught that good works must not be taken for merites but are required as dueties prescribed and due vnto God forasmuche as we are neuer able to performe them vnlesse we be regenerated of the spirite and merite of Christ and be first conuerted vnto God. And although we do what so euer things we are bounde to doe yet be we vnprofitable seruauntes as Christ himselfe teacheth Thus in three pointes Paule comprehendeth the whole gospell and sheweth howe he preached it in the same order Nowe in this that foloweth he declareth what happened vnto him while he walked in this vocation to the ende he would easily proue to euery man howe vniustly the Iewes delt with him For this cause truely saith he for that I endeuored my selfe to be obedient vnto God the Iewes tooke me and would haue killed me in the very Temple and had done it also but that I was deliuered through the present helpe of god He mentioneth the Temple and the daÌ„ger of death he was in to declare that they were led rather of blinde affection than moued with any iust cause seeing that neither the holinesse of the Temple nor publike lawe and equitie coulde restraine them from such irefull proceeding This place teacheth vs that the obedience which the godly owe vnto God is the cheefe cause of persecutions For bothe the Prophets and the Apostles were hated of the worlde for none other causes but for that they laboured to bring men vnto God by preaching the word of god And now a dayes the seruaunts of Christ are in daunger of persecuting for this cause onely for that they put their trust onely in God through Christ worship him only feare him only and serue him only as he commaundeth But the hainousnesse of this matter is the greater for that they which laboure priuately and publikely to haue al men saued are so euill requiâ—ed In the meane season let this comfort vs that we heare Paule was aided by God and deliuered out of the handes of moste wicked cut throtes For this is a general rule we haue promises euery where which teache vs that God deliuereth his people out of temptations and suffereth them not to be tried aboue their strengthes Howbeit after Paule had sufficiently proued that he was guiltlesse and was cast in prisone without desert then hee turneth him to Agrippa the king and to the other heaters and with great boldnesse beginneth his oration And bicause it might seeme a maruell to any man howe he was so constant in doing his office seeing he had so oftentimes before bene in aduersitie and
denie it For whosoeuer hath any taste of the doctrine of the gospell shall confesse that the preaching therof beateth downe the same Neyther doth the spirite of Christ by outwarde worde onely oppugne the same but it also consecrateth the minds vnto God that they which a little while ago were the bondslaues of sinne are now become the Temples of the liuing god In the meane season we denie not but there are many which abuse the colour of the gospell to sow dissention and to plant libertie But ought the gospell to be charged therewith I pray you what wise man condemneth the Magistrate bicause diuers vnder the colour thereof haue become Tyrauntes and oppressors of the libertie of their Countrie Why doe we not rather marke the vse of the Magistrate which is appointed for that ende that the lust of priuate persons should be restrayned and violence and tyrannie be brideled Euen so let vs confesse that the right vse of the Gospell and effect of the holye ghost is onely to set vp true concorde and holly honestie of life Nay if we shall confesse the truth there is none other concorde acceptable before God than that which is amonge the faythfull in Iesus Christ which are borne againe of the worde and spirite of god Neyther can there be any other true holinesse and innocencie than that whereof Christes spirite is the Author For that holinesse which men counterfaite without his spirite is hippocriticall and is not able to abide the iudgement of God as straunge from the righteousnesse of Christ which vseth to supplie all the defectes and wantes of the faythfull Now to these aforesayde poyntes Luke ioyneth the maner of his sending which was visible both bicause the Apostles might conceyue through presence of the spirite the greater confidence and boldnesse to go about their office and also for our cause that it might appeare how Iesus Christ neuer forsaketh his Church but defendeth it by his inuisible grace which he declared by the sending of his holy spirit For hereto serueth that notable promise I will not leaue you comfortlesse And againe Beholde I am with you vntill the ende of the worlde But touching the maner howe this thing was here done three things remaine to be discussed First there was sodainly a noyse from heauen And it is not without a mysterie that these things come to passe sodainly or vnlooked for For this is alwayes Gods vsage that he then most truely performeth his promises when we least looke for them yea when there is no more helpe remayning in man So he performeth his promise in deliuering his people out of the bondage of Egypt foure hundred yeares after the Israelites were bereft of all libertie and were constrayned to beholde most horrible examples of Tyrannie in their newe borne babes and haue nothing safely to trust vnto So in this place he sendeth the holy ghost now sodainely when they least thought of it whose comming he had deferred now a .xj. daies long We are taught by these examples paciently to wayte for the promises of god For where God is truth it selfe he cannot deceiue And forasmuch as he is our Lord we his seruaunts it becommeth vs to attende his leysure and not to prescribe him any time Tarie thou the Lordes leysure sayth Dauid be stronge and he shall comfort thine heart and put thou thy trust in the Lorde And the Prophete sayth If he tarie yet wayte thou for him For in verie deede he will come and not be slacke And such a noyse and sounde came from heauen bicause wee might knowe that the holye Apostles endued with an heauenly and diuine spirite were become preachers of an heauenly and diuine doctrine and not mans the aucthoritie and credite whereof might be called in doubt This serueth to confute the foolishnesse of such as with the ritche glutton require teachers to come from an other worlde from heauen or from hell And whatsouer thinges are sayde of mans saluation and dutie they reiect with this scoffe saying there was yet neuer none that came eyther from heauen or hell to tell vs what is there to do So they disclose how theyr wicked mindes are voyde of all religion For onlesse these wicked men had vtterly put away all shamefastnesse they would know that the sonne of God came downe from heauen into fleshe and rose againe from death and most faythfully declared vnto vs the mysteries of the kingdome of heauen They would know that the holy ghost came downe from heauen and spake these things by the Apostles which they haue taught vs touching the meane of our saluation and what our dutie is But he that would require any newe kinde of learning yea though an Aungell brought it from heauen he ought not to be beleeued but accursed Secondly a certaine blast or violent winde russhing in filled all the house where the Apostles dwelt And that the spirite is signifyed by blast or winde it is no doubt bicause the very name of spirite is a borrowed speache and the diuine power is so called for that it pierceth and by his power conserueth all things And the Hebrues vse this worde Ruach which is as well vsed for the winde as for the spirite Christ woulde in this place therefore vse the token of winde to set before our eyes as it were the strength and efficacie of the holy spirite which is incomprehensible to mans capacitie and can be attayned to by no power of man It is better to here himselfe interpretate the same thing For reasoning with Nicodemus of the operation of his spirite by the which they that beleeue are borne againe he sayth The winde bloweth where it will and thou hearest the noyse thereof but knowest not whence it commeth nor whither it goeth For as the wit of man coulde not hitherto shewe vs for a certayntie the causes and begynnynges of the wynde although they haue long and much searched for the same so the operation of the holy spirite farre passeth the capacitie of man although we effectuallye feele the same in our hartes And euen as the blowyng of windes can not be let by any deuice or force of men so the spirite of Christ which worketh by the gospell feareth not the strength of men nor is not hindred therby to shew his power where and when he wyll Yea foolishe and ridiculous is the endeuour of them whosoeuer wyll striue with God to bryng the spirite and worde of God to their bent wyl holde them within boundes of them appoynted Examples hereof we haue euery where but the Apostles examples of right ought to haue the first place They were commaunded of the Lorde that they should fyll all the world with their preachyng This seemed a thing impossible to be done by simple vnlearned men despised persons Yea as many as were counted eyther of power or wisdome in the worlde withstoode them Yet the spirite of Christe by the ministerie of the
them which so boldly durst alter the state of their coÌ„mon weale but when he was gone gaue them a very good king the father of the Messias promised yea vouchsafed to turne their follye and rashnesse otherwyse than they deserued to their commoditie And that Gods benefyte might the more appeare he reciteth a praise of Dauid pronounced by God himselfe Howbeit we haue somewhat to saye both of Saules putting from the kingdome and of Dauids placing in his roume which things it is like Paule discoursed more at large bicause they serue greatly for our information And fyrst for that no man shall thinke that God delighteth in transferring of kingdomes from one to another like a tyrant the holy scripture must be pervsed which very diligently reherseth the causes why Saule was reiected The chiefe of them was the prowde contempt of Gods word which made him more desirous of his owne glorie than of Gods. Hereof we haue examples in the fyrst of Samuel cap. 13. and .15 Upon this followed monstrous and horrible deedes For he did not onely attempt to persecute Dauid whom he sawe God allowed and liked but also went about to put Ionathas hys owne sonne to death and murthered the Priests of God most cruelly Furthermore he seeketh counsayle of a witch and shewed the token of a reprobate minde euen in the ende of his lyfe by killing himselfe This example is very notable which all men but chieflye such as beare rule and office ought often to consider that they maye vnderstande howe both their owne wealth and the wealth of their common weales depende vpon God onely and therefore let them giue eare vnto the worde of God let them set forth his glory and serue him as Dauid sayth in feare and reuereâ—â—â—y and humbly kysse the sonne of God Iesus Christ whome he hath appointed king of kings But bicause Kings and Princes count it but a sport nowâ— a dayes in contempt of gods word to turne all vpsetdown at their pleasure no man must marueyle that they their kingdomes so miserably perish For of Christ it was prophecied the nation and kingdome that will not serue thee shall perish But let vs see Dauid whome God adourneth with a notable commendation which Paule gathereth partly of the .lxxxix. Psalme and partly of the .xiij. Chapter of the fyrst booke of Samuel and he addeth nothing vnto the word of God but that he calleth him the sonne of Iesse who was a Bethlehemyte and a man of a base and poore estate and which got his liuing by cattell and grasing as the Scripture declareth This maketh for the setting forth of Gods goodnesse who woulde promote a man of base degree and the yongest of all his brethren to so high a dignitie and also warneth them not to glory ouermuch in Dauid seeing he was so exalted through the meere grace of god And surely if we will credit Dauid himselfe he is content to confesse the same For when he heard the promises of God touching the Messias that shoulde be borne of his stocke we reade that he cryed what am I ô Lorde or what is my house that thou shouldest so greatly aduaunce me c. Moreouer as we sayd Saule was put out of the kingdome bicause of his great pride contempt disobedience towarde God so Dauid is commended chiefly for that he fulfylled all the will of the Lorde Whereof may be gathered a generall doctrine that they are chiefly allowed of God which frame themselues to doe his will. For God is not delighted in sacrifyces so much as in obedience Howbeit some woulde aske in this place howe Dauid did all the will of the Lord considering he defyled himselfe with adultery and manslaughter and being ouercome with pride tooke a generall muster of his people contrary to the will of god But hereto it maye easily be aunswered First when Dauid heard he shoulde be the father of the sauiour promised he tooke holde thereof by constant fayth and therefore he coulde not displease God hauing him in whome God was pleased Then out of this fayth sprang all those vertues wherein it is plaine God is delighted For this faith made him humble greatly to esteeme the benefytes of God as euen now was sayde This fayth when at any time he fell through infyrmitie rayred him vp againe and prouoked him to repentance This fayth made him to loue and desire the worde of God so that he preferred it before the honye and the hony combe It was also a worke of faith that he pacientlye coulde abide when he was rebuked by the worde yea he declared himselfe to be obedient to suffer whatsoeuer was enioyned him bicause of his sinnes For when he hearde that Nathan the Prophete threatened him with the sworde and with ciuill warres he did not lightly shake him of nor accuse him of sedition but was contented thus onely to aunswere I haue sinned agaynst the Lorde And it was not the saying of a sluggish or lumpish minde but of one hartily sorowfull and desiring to haue his offences forgiuen as we maye see in the .lj. Psalme which he made euen at that very time And the thing it selfe declareth he nothing dissembled For when by his sonne he was driuen out of the Citie and kingdome he sayde vnto Zadocke the Priest which brought him the arke Carye the Arke of God againe into the Citie If I shall fynde fauour in the eyes of the Lorde he will bring me againe and shewe mee both it and the Tabernacle thereof But and if the Lorde thus say I haue no lust vnto thee beholde here I am let him doe with mee what seemeth good in his eyes An argument of lyke minde it was that he did not onely pacientlye suffer Semey rayling against him but by his authoritie defended him that he had no hurt Where God also gaue him liberty of three plagues to choose whether he woulde he aunswered I am exceedinglye troubled let vs fall I pray you into the hande of the Lord. c. Furthermore as the Aungell strake the people with grieuous pestilence he sayde It is I that haue sinned and I that haue done wickedly But these sheepe what haue they done Lette thine hande I pray thee be against me and my fathers house What can be more modest than this minde what more godly more tractable and meeke To say nothing in the meane while of those duties and loues which he shewed towarde Saule so many wayes iniurying him With these thinges if a man compare the minde of Saule boyling in ambition pride enuie hatred wrath contempt of God and outragious stubbornnesse he shall easilye perceyue what difference was betweene them These things serue for the instruction of all men For they teach vs what maner of men they ought to be who desire to please god For if they embrace Iesus Christ with true fayth and desire to fulfyll his commaundements it shall come to passe that the offences they haue made