sonne that they that suffer with him may also be glorified with him And thus much touching the exposition of the place of the Prophet which the Eunuch had in his handes Let vs nowe see howe vpon this occasion the Aethiope attayned vnto the knowledge of Christ. For where a little before he confessed his ignoraunce nowe he enquireth of the true â—ense of the place I praye thee sayth he of whome speaketh the Prophete these things This is an Argument of a great zeale that he that was to be honoured as a great man of dignitie becommeth as it were a suter and a suppliaunt to a man of no estimation and hitherto vnknowne to the ende he would learne the true meaning of that scripture In the meane season it is not to be negligently passed ouer that the Eunuch inflamed with such desire of religion was as yet ignoraunt of those things which comprehende all the maner of our saluation God oftentymes permitteth this not for that he is eyther vnmindfull of his promises or enuyeth vs the knowledge of his worde but for that by this delaying he will kindle in vs a more feruent desire exercise our faith and teach vs that the misteryes of his wisdome be more high than can bee atteyned to by mans diligence and capacitie Therefore let this delaying offende no man but let vs rather go on in feruent desire of the truth and search out the healthfull mysteryes of the diuine wisedome and Christ will not fayle of his promise which offereth himselfe to be founde of them that seeke him Also Philips easie entreatance is to be marked who by and by openeth his mouth that is to say beginneth a diligent discourse of the place of the Prophete wherein he beginneth to preach Iesus Christ vnto the Aethiop And it is very lyke he also diligently expounded all the other thinges which are contayned in the same Chapter touching Christ declared that they ought to be vnderstanded of Iesus Christ the sonne of God and of Marie â–ª Here are two thinges to be obserued First what ought to be preached Iesus Christ and he onely Not for that his name shoulde be oftentimes foolishly repeated and iterated but whatsoeuer things belong to our saluation must be declared to be in him alone For the father hath giuen him only by whom true repentance and remission of sinnes commeth vnto vs as Peter before hath taught vs And in him onely is lyfe and saluation to be founde Wherefore they are both foolishe and false teachers whosoeuer teache these thinges without Christ or shewe them to be in anye other beside him The other thing that we be taught is howe the doctrine and preaching of Christ maye be taken and learned out of the bookes of the Prophetes Yea among all other things extant beside them there whereby it can be prooued Chryst himselfe confesseth the same where he sayth those thinges be conteyned in Moses and the Prophetes which he did and suffered for our saluation Himselfe in the schoole at Nazareth being about to teach the knowledge of true saluation and of himselfe taketh the place of Esaye reade in the .lxj. chapter to expounde Therefore wicked and execrable is the ingratitude of them which disdainfully contemne the bookes of the olde Testament Let vs rather acknowledge the grace of God which woulde vnderset and beare vp the knowledge of his sonne with so many and so euident testimonies lette vs seeke the same with feruent desire that after thexample of the Eunuch being therwith indued we may reygne with Christ to whome be prayse honor power and glory for euer Amen The .lxij. Homelie AND as they went on their way they came vnto a certaine water and the ChaÌ„berlain said see here is water what doth let me to be baptised Philip said vnto him If thou beleeue with all thine heart thou mayest And hee aunswered and sayde I beleeue that Iesus Christ is the sonne of god And hee commaunded the Chariot to stande still And they went downe both into the water both Philip and also the Chamberlaine and he baptised him And as soone as they were come out of the water the spirite of the Lorde caught awaye Philip and the Chamberlaine sawe him no more And he went on his waye reioycing But Philip was founde at Azotus And he walked through the Countrie preaching in all the Cities till he came to Caesarea YEsterday your charitie heard the Sermon of Philip wherewith he conuerted the Eunuch This he tooke out of the writinges of Esay The argument thereof was Iesus Christ whose mysteries no doubt he diligently expounded declaring that he was the sauiour of the worlde that was promysed in whome God the father as Peter before thys taught vs giueth vs both repentaunce remission of our sinnes Now followeth the effect of this Sermon which herein appeareth that the Eunuch being endued with the knowledge of Christ desyreth to be baptysed in his name and to be receyued into the outwarde societie of the Church by a visible signe and sacrament which he would neuer haue done vnlesse the spirite of God had marueylously wrought in his mynde which he promised vnto his elect Nowe let vs see the Eunuches baptisme the description whereof Luke diligentlye setteth forth bicause euery circumstaunce thereof serueth aswell for our consolation as our instruction First commeth the Eunuch who after he had hearde Philip a good while intreating of Christes mysteries and perceiued that his mind was drawne and illuminated with the power of the spirite assoone as he sawe water desired to be baptised for this is the saying of an ardent desire Beholde here is water what doth lette but I may be baptysed Whereof may be gathered that Philip among other things had intreated of baptisme also according to the institution of Christ whereby he will haue those that beleeue in him to be consecrated vnto him and taken into the body of his Church whereby also he sealeth vnto vs his benefites as sometime he vsed to doe in Circumcision as Paule hath taught vs Therefore where the Eunuch had receyued Chryst wyth all his heart he coulde refrayne no longer but would testifie his beliefe also and be numbred in the Church of Christe by this solemne ceremonie he woulde be numbred and taken for one of Chrystes Church And here we haue to consider the propertie of fayth wherein two things are to be noted First that fayth cannot long lye hid but after that it hath conceyued Christ in the minde and hath instructed the whole manne with the knowledge of Christ it will shewe also forth it selfe and by outwarde profession of name be seperated from others desiring to be graffed in Christ and to be consecrated to him For it knoweth that God is a iealous God which will not suffer anye other religion among his people It knoweth that Iesus Christ chose him a peculiar people out of all the world whome he will haue to giue themselfe
the worde of fayth which wee preach For if thou acknowledge with thy mouth â–ª that Iesus is the Lords and beleeue in thine hart that God raysed him vp from death â–ª thou shalt be â—aâ—e For to beleeue with the heart iâ—stifieth and to acknowledge with the mouth maketh 〈…〉 Nowe when Philip had gotten of the Eunuch that he chiefly desired by and by without any â—ariaunce he went downe with him into the water and there baptiseth him Where we haue to consider howe baptisme is ministred in common water whether it were ryuer or fountayne as Ierome thinketh I knowe not Neyther is there any mention made of newe hallowing it or of salt sprinckled or of oyle or of exorcisme and many such like as the superstition of Popes in the ages following brought in For Philip knewe the example of Iohn which had baptised in the ryuer of Iordane He knewe also that by the ordinaunce of Christ all water was consecrated to the vse of baptisme and had no neede of newe purging and coniuring Away therfore with the wicked and peeuish inuentions of most bolde merchaunts which would haue religion to serue for priuate honour and gaine Yet I would none by these examples shoulde take occasion euery where to baptise in fountaynes or ryuers For as we confesse it may be godlily done if necessitie so require so where Churches be appoynted all things ought to be done decentlye and according to lawfull order least libertie bursting out into vnbrideled licence disturbe both discipline and vnitie of Churches It remayneth to tell of the ende of all this hystorie which comprehendeth the departure of Philip from the Eunuche which Luke sheweth was after a myraculous sort For when they came out of the water the spirite of the Lorde caught Philip and the Eunuch sawe him no more God woulde by this myracle confirme the fayth of the Eunuch For after this sort hee might vnderstande that nothing was done in all this businesse by chaunce but all things through the prouidence of god Let vs see what they both did after they were seperated Luke sayth the Eunuch helde on his way reioycing Then he complayned not of Philips so sodaine departure neyther carefully enquired after him and much lesse detested him as though he had beene some craftie Apostle or Iugler Hereof must be gathered no argument of any inconstant or vnkinde minde But whereas he was now indued with fayth and taught by the holy ghost who according to Christes promise brought all things to his minde and by his testimonie confirmed the doctrine of fayth which Philip had taught him Therefore he coulde easily settle and quiet hys minde By which example we learne that we must not so sticke to the ministers that when they are gone we must dispayre in matters of fayth and religion Let vs acknowledge them as Gods coadiutours and stewardes of the mysteries of God by whome he giueth vs fayth Againe let vs vnderstande that the spirite of Christ truely supplyeth the dutie of a Teacher and that Christ will not fayle vs although he sometime take them away to whom we knowe we are much bounden For Gods spirit can be bounde neyther to persons nor places but bloweth where him lyketh Moreouer the fruite of fayth which the Eunuch receyued is declared where Luke sayth He helde on his waye greatly reioycing So before hee wrote that great ioye was made in Samaria when Philip had preached the Gospell there The ioy of a faythfull minde must hereby be vnderstanded which vseth to spring of the peace and quiet of conscience For after Christ is receiued by fayth then man vnderstandeth that God the father is reconciled vnto him whose wrath and horrible iudgement he was before afrayde of And as that peace of God as Paule beareth witnesse passeth all vnderstanding so it chaseth from the minde all the 〈◊〉 of 〈◊〉 it â—lâ—ereth the whole minde and maketh vs to be without all â—eaâ—e in the 〈◊〉 of all afflictions For this is the saying of all those that are faythfull â–ª If God bee with vs who can be agaynst vs Who shall lay any thing to the 〈◊〉 of Gods chosen â–ª It is God that iustifieth vs who is it that can condemne For they knowe that the gates of hell are not able to preuayle agaynst that liuelye rocke on whome they are buylded Therefore bicause the Eunuch had obtayned this suretie of a quiet minde he returneth home with greater ioye than if he had gotten the great treasure of kings or if he had returned to Candace with the triumph and victorie of the greatest enimies of Aethiopia For what ryches deserue to be compared with the treasures of the kingdome of heauen Or what victorie is there so great as that which the faithfull haue gotten by Iesus Christ against the deuill and hell If princes in these dayes were as desirous of this victorie as they are of the Kingdomes and vaine glorie of this worlde then would they also more reioyce and the worlde also should be in better case But let vs returne to Philip which was founde at Azotus and from thence passing a long by the sea coast preached the Gospell to all the Cities in these quarters vnto Caesarea where it seemeth he tooke house to dwell in bicause Paule hosted there as we maye see in the .xxj. Chapter You shall marke diligently the feruent and great desire that the men of the primitiue Church had to set forth the kingdome of christ For although Philip had traueyled greatly in conuerting Samaria and now might greatly haue gloried in conuerting the great man of Aethiopia yet he thinketh not he had done his duetie but enioyneth himselfe freshe labours and refuseth not to vndertake new daungers for Christes sake We see the lyke desire in Paule who hauing laboured more than all the Apostles yet holdeth on his course with great feruencie These things reprooue the slouth of our dayes where all sortes and states of men as soone as they haue borne a little brunt make holyday for any more they will doe as though it were at our disposition and libertie to start from the calling of God and the dutie committed to vs Furthermore these thinges teache vs howe vaine the enterprises of the wicked are agaynst the doctrine of christ For the more they rage the more the truth shineth and ouercommeth Yea in the tyme of persecution by their meanes and diligence it is most opened and set forth who before seemed dastardes and cowardes Hereof haue we an example in Philip of whom there was no mencion made almost while the Church was in quiet at Ierusalem but that we hearde he was numbred among the Deacons But now being become an outlaw and banished man he winneth Samaria vnto Christ he sendeth the Eunuch whome he conuerted into Aethiopia to be an Apostle and spreadeth the Gospell ouer all Iurie Thus vseth God to frustrate the attempts of his enimies Therefore no man ought
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
obserue the order of iustification and saluation in the example of Cornelius We see that he was holpen and stirred vp by the grace of God to doe that that was good and acceptable vnto God whereas before that he had bene a Gentyle and estraunged from the people of god But being receyued into fauour Peter the Apostle was appointed to be his teacher to preach to him the doctrine of saluation Cornelius beleeueth the worde being preached The holy ghost followeth after his beliefe which both regenerateth the minde and also bringeth forth diuers marueylous vertues Being illuminated with this spirite he is giuen wholy to prayse God and at length being baptized he is receyued into the fellowship of Christs Church This order we see obserued euerywhere For the beginning of our saluation springeth of the grace of God who chose vs before the foundations of the worlde were layde He hauing chosen vs instructeth vs by his outwarde worde giueth vs fayth illuminateth vs being regenerate with his spirit and maketh vs meete vnto euery good work And that which he promiseth by his worde and offreth by his spirite vnto the faythfull minde the same he confirmeth by outwarde Sacramentes also See Rom. 9.10 Finally it is declared howe Cornelius behaued himselfe after all these things They besought Peter sayth Luke to abyde with them a few dayes And there was none other cause of this desire but for that they were enflamed with the looue of the Gospell and desired to heare him euery daye bicause they woulde be the more confirmed in the knowledge of true saluation Furthermore they coulde not be so soone satisfyed with the presence of their very friende who they perceyued had ministred so great grace vnto them And here is truly expressed the propertie of those that faythfully beleeue They lothe not the teaching of that worde nor attribute not so much to themselues to thinke that they shall haue hereafter no more neede of it Yea they acknowledge themselues to be men and bicause they will be taken for the children of God they can not be filled with the voyce of their father but desire to haue him still speake vnto them Moreouer they shewe themselues thankefull and kinde towarde the Ministers of God by whose diligence they are taught in matters of fayth and saluation For they thinke it a matter of no great weyght to requite them with carnall benefits which giue vnto them spirituall riches For they vnderstande that their saluation dependeth chiefly on them For the which cause they can suffer themselues to be rebuked and chidden as we may see in Dauid and Ezechias But the wicked be of a farre other minde which vse to condemne the Ministers as molesters of their vngodly desires and publike enimies whereof the scripture sheweth examples in Pharao Achab the Phariseys and infinite others Whose vngodlynesse deserueth to feele the vengeaunce of Gods iustice bicause they woulde not suffer to be faythfully admonished Lette vs therefore acknowledge the grace of God and embrace his worde wyth thankefull myndes studying to frame our selues thereafter that we maye hereafter be made partakers and heyres of the saluation promised in Iesus Christ our sauiour to whome be prayse honor power and glorye for euer Amen The eleuenth chapiter vpon the Actes of the Apostles The .lxxviij. Homelie AND the Apostles and brethren that were in Iurie hearde that the Heathen also had receyued the worde of god And when Peter was come vp to Ierusalem they that were of the Circumcision contended against him saying Thou wentest in to men vncircumcised and diddest eate with them But Peter rehearsed the matter from the beginning and expounded it by order vnto them saying I was in the Citie of Ioppa praying and in a traunce I sawe in a vision a certayne vessell descende as it had bene a great sheete let downe from heauen by the fower corners and it came to mee â–ª into the which when I had fastened mine eyes I considered and sawe fowerfooted beastes of the earth and vermin and wormes and foules of the ayre â–ª And I hearde a voyce saying vnto me Aryse Peter slea and eate And I sayd not so Lord for nothing coÌ„mon or vnclean hath at any time entred into my mouth But the voyce aunswered me agayne from heauen Count not thou those things common which God hath clensed And this was done three tymes And all were taken vp agayne into heauen And beholde immediatlye there were three men already come into the house where I was sent from Caesarea vnto me And the spirite sayde vnto mee that I shoulde go with them without doubting Moreouer these sixe brethren acâ—ompanyed me and wee entred into the mannes house And he shewed vs howe he had seene an Aungell in his house which stoode and sayde to him Sende men to Ioppa and call for Simon whose surname is Peter He shall tell thee words wherby both thou and all thine house shall be saued And as I began to preache the holy ghost fell on them as he did on vs at the beginning Then came it to my remembraunce howe that the Lorde sayde Iohn baptized with water but you shall be baptized with the holy ghost Forasmuch then as God gaue them lyke giftes as hee gaue vnto vs when we beleeued on the Lorde Iesus Christ what was I that I shoulde haue withstanded God ALthough the blessed Euaungelyst Luke hath both abundantlye and diligently described the hystorie of Cornelius which was conuerted vnto the fayth in the Chapter before going yet in this Chapter he repeateth the same againe after another sort and maner of narration The cause of which his doing was for that it might appeare to all men that the Gentyles were vndoubtedly called according to Gods appointment by preaching of the Gospell and receyued into the communion of the Church by the sacrament of baptisme That the declaration hereof was necessarye bicause of the Iewes hath already oftentimes bene shewed And the same serueth very much for our instruction both bicause the grace of Gods goodnesse is thereby marueylouslye set forth and the certaintie of all our saluation which springeth of the Iewes is most firmely prooued Therefore no man must accuse the holy writer for to often repeating of one thing or of needelesse loquacitie or babling but rather they ought to be prouoked by his diligence the more earnestly to weygh consider a matter of such importance Furthermore Luke taketh occasion to rehearse agayne the same hystorie by reason of the vniust iudgement of a certaine sort of persons who being deceyued accuse Peter whereby he is enforced thus to declare and open the meaning of his dooing vnto them First therefore let vs see howe the Church which was here and there dispersed through Iurie iudged concerning the vocation of the Gentyles For this thing coulde not long lye hidden both bicause of the notable worthynesse of the persons and also for that it was a straunge thinge and not seene before Therefore
no aunswere to or at least he might snappishly haue put them back and rebuked them But he knewe that the same lawe aswell belonged to himselfe as to other where he commaunded all Christian men to be ready to giue a reason or aunswere of their doing to euery man. And as in this place he paciently suffereth the vniust censure and checke of men in a iust quarrell so when he was accused of Paule before all men for his dissimulation and inconstancie we reade he aunswered nothing disdainefully And this we reade was alwaye the custome in the primitiue Church that Bishoppes coulde suffer and beare to bee iudged and corrected by other Byshoppes Thus it appeareth Victor the Bishop of Rome was reprehended and admonished of his dutie by Iraeneus and certaine other Bishops of lesse famous Churches for his ouer hastie sentence of excommunication giuen against the Bishoppes of Asia These things reprooue the pride of the bishops of Rome that folowed who are not only not ashamed to make themselues Iudges ouer all the world but also refuse the iudgement of all men My hart quaketh as often as I remember that blasphemous Canone which will not haue the Pope condemned no not though he forget his owne and other mennes saluation and leade with him headlong into hell whole heapes of mennes soules Howbeit he coulde no maner of way more euidently haue prooued himselfe to be Antichrist than in that he refuseth the iudgement of the Church and Bishops challenging to themselues the supremacie ouer them all But to let this passe let vs hearken to Peter intreating his cause and matter Peter in his Apologie vseth a diligent narration or discourse as euen nowe we declared the which he so ordereth that he reporteth not onelye what was done but sheweth also that it was well done and lawfully And this narration consisteth of fiue partes or members of all which we will speake as much as appertaineth to this present matter letting passe that that hath bene sayde in the Chapter before going In the first part is contayned the vision of a great vessell or sheete let downe to him from heauen by which God taught him that no man from thenceforth should be iudged vnworthy of the Gospell and fellowship of the people of God for neglecting the ceremonies of the lawe forasmuch as the stoppe of the lawe was broken downe by Iesus Christ who had made one people of both Peter thought it good to beginne his narration with this that it might appeare to all men that he did nothing of his owne head but according as God appointed In the second part he alleageth the sure commaundement of God â–ª least he might be thought to haue bene beguyled by some dreame or ydle phantasie For euen at the same time he sayeth by the prouidence of God they stoode at his Hostesse doore that were sent from Cornelius and he addeth The spirite sayde that I shoulde go with them nothing doubting And this is the strength of his whole defence which he setteth against his aduersaries accusation For they sayde Thou wentest in to menne that are vncircumised and hast eaten with them Therefore Peter aunswereth them The spirite of the Lord bade me so to do And being with this simplicitie of words content he letteth passe all Rhetoricall colors wherwith he might haue confirmed garnished this argument Which example teacheth vs that they are not to be accused or if they be accused they may easily be defended before Christian men which cast of the traditions and customes of men at Gods appoyâ—tment For the authority of this saying of the Apostles shall remaine in force for euer we must obey God more than men Let vs also in these dayes with this argument defende our selues against the Papistes which with lyke frowardnesse accuse vs for hauing broken the traditions of men and take occasion of offence on euery side without any giuen on our behalf It offendeth them that we deny Christ is offred in the sacrament of the aultar for the sinnes of the quicke and the deade But we laye against them the word of Christ who yeelding vp his life vpon the crosse declared that all maner of expiation for sinne and our redemption was nowe accomplished Furthermore we heare Paule say that Christ being once offered can be offred no more They are offended bicause they see we haue put the ymage of Christ and the Saintes out of our Churches But we laye for our selues agaynst them the authoritie of God forbidding ymages to be made and commaunding those that are made to be made out of the way and destroyed They are offended bicause we haue taken awaye the differences of meates But the Apostle defendeth vs which sayth it is a doctrine of the Deuill to bring it vp The lyke reason there is of all other thinges in controuersie betweene vs These we haue alleaged onelye for example sake And if our aduersaries will not yeelde vnto the word of God but will holde on and set the customes and traditions of men against the authoritie of the same then shall it easily appeare that they are not the seruauntes of God but of men The thirde part of the narration contayneth the vision of the Aungell which we heard was sent from God vnto Cornelius Hereof Peter thought to make mention to declare that Cornelius did nothing vnaduisedly but was mooued by God to sende for him to teach him Here is diligently to be obserued howe the Aungell speaketh of the ministerie or preaching of the Gospell Peter sayth he shall speake wordes whereby thou and all thy house shall be saued Then he testifyeth that saluation commeth by preaching of the Gospell This the holye Psalmist sawe when he sayde God sent hys worde and they were healed And Paule sayth that the Gospell is the power of God vnto saluation to all beleeuers It is not thus sayd bicause the sounde of wordes bringeth saluation as the supersticious thinke of their exorcismes but bicause through the preaching of the Gospell Christ is offered to vs and they that preach the Gospell be messengers in the roume of Christ that by their ministerie men might be reconcyled to God the father through christ Therefore no common weales nor familyes can haue any sounde health or saluation without they receiue the gospell of Iesus Christ. Therfore their ingratitude that saye the worde of saluation is the cause of all euils as well priuate as publike is most execrable as we read was somtime obiected to Ieremie These men are ledde with the spirite of Caiphas who also sayde that Christ woulde be the author and cause of their destruction vnlesse he were made awaye by the wicked conspiracie of the priests Fourthly he declareth the marueylous sending of the holy ghost The expositor whereof he alleageth Iesus Christ to be I remember sayeth he the worde of the Lorde howe he sayde Iohn baptized with water but you shall be baptized with the holy
of the things done by Paule at Ephesus beginneth to tell fyrst howe he brought certaine persons to frame that vaunted themselues of the gospell but were not throughly instructed therein and howe he adourned that church with the giftes of the holye ghost Which hystorie as it serueth much to our instruction so is it for this cause dyligently to be considered bycause dyuers men in times past haue contended by authoritie of this place to baptise those againe which before had bene baptised by Heretiques At this day also the Anabaptistes abuse the same a verie frowarde and phrentike kinde of persons keeping infantes from their baptisme and affirming that none ought to be baptised but such as are of yeares of discretion and well infourmed in the principles and knowledge of Christ. But that both these and the olde wryters were deceyued it shall easily appeare by the text it selfe whereby it shall be prooued that Paule ment nothing lesse in this dooing than that which they go about to gather thereof For fyrst it is sayd Paule went about to examine certaine disciples which he met withal after he came again to Ephesus But it is not lykely that these and no more had professed Christ bicause we may gather a greater vtilitie of the gospell among the Ephesians by that we heard in the ende of the .xviij. chapiter Nowe that Paule taketh these to examine rather then any other this seemeth to be the cause for that they liued not agreeably to the profession of christian men For it is like it hapned at Ephesus as it doth commonly in euery place when the truth is fyrst preached but the discipline of the church not fully established For then we shall see many which will professe to be gospellers more for hatred of the olde state then for loue of the truth bicause they would vnder a cloke of the gospell liue the more licentiously Bycause Paule perceyued that these were such a kinde of people to the intent they might be brought to better conformitie and passe and not perishe like those that receyued the seede of the gospell into a stonie grounde Paule beginneth to examine them of their beliefe and so to laye before their eyes howe farre they were as yet from the marke of perfection He demaundeth therefore if they had receyued the holy ghost This question must be vnderstanded of the giftes of the holye ghost which God at that time vsed to giue to the faithfull that is to say the knowledge of tongues and exposition of the scripture whereof we haue already manye times intreated This place teacheth vs howe to know true christians from false and counterfeyte For although those speciall giftes of the holye ghost which were sometime miraculously giuen be at this day ceassed yet the promise of Iesus Christ remayneth fyrme which promised his spirite to those that were his And as Paule elsewhere sayth they that haue not the spirite of Christ can not be his members And the other effectes of Gods holye spirite are as necessary at this daye as the vnderstanding of tongues and interpretation of scripture was in time passed namely the mortifycation of the olde man the regeneration and innouation of our minde purifycation sanctifycation and such other like As many therefore as lacke all these things it is certaine they boast in vaine of the faith name of Christ except we shall say that the spirite of Christ is an ydle and sluggishe spirite But let vs heare the aunswere of them whome Paule examineth in which they vtter a very grosse and barbarous ignoraunce saying No we haue not heard whether there be any holy ghost or no. But howe were they ignoraunt of the holy ghost which had heard so often mention of him in the lawe and in the Prophets For it is out of doubt they were Iewes bicause they were baptized with the baptisme of Iohn Were they ignoraunt then of that saying of Moses which in the beginning of his hystorie wryteth that the spirite of God mooued vpon the waters Or else had they neuer heard that saying of Dauid by the worde of the Lorde were the heauens made and all the hostes of them by the breath of his mouth Againe take not thy holye spirite from me Besides they might haue knowne the voyce of the Messias speaking by the Prophet the spirite of the Lorde God is vpon me c. How is it therefore that they say they haue not heard whether there be any holy ghost or no The aunswere is easie For as Paule demaunded of the effectes of the holy ghost so they make aunswere concerning the same as if they should say we being content with those things which we haue heretofore learned seeke no farther neyther care we whether there be any holye ghost or no which worketh such peculiar giftes in mens mindes bicause we thinke the knowledge hereof to high for vs and not to appertaine to vs So these men be an example of carnall people which professe the truth with their mouth but haue denyed the power thereof as Paule sayth and in deede refuse that which with mouth they confesse 2 Timoth. 3. Tit. 1. A great number of these are euery where to be founde who being perswaded that the bare name of Christ is sufficient vnto blisse doe little regarde the giftes of the holy ghost namely the mortifycation of the fleshe the renewing of the minde regeneration sanctification and such lyke And through these mens faulte it commeth to passe for the most part that the doctrine of the gospell is so yll spoken of in the worlde Therefore such must not be suffered but be reprooued and their dissimulation must be disclosed that both they may vnderstande their errour and other be the lesse offended So doth Paule in this place For he gathereth nerer vpon them vrgeth them to confesse that they were not come to the christian perfection For he sayth In whose name then were you baptized That is to say what professed you when you fyrst receyued the Gospell and ioyned your selues to the Church of Christ They aunswere they were baptised with the baptisme of Iohn and so they testifye that they professed that doctrine religion wherof Iohn was a Minister and teacher and therby they plainly shewe they care little for any other than that Nowe Paule here catcheth them and holdeth them fast and inferreth Iohn sayth he baptised with the baptisme of repentance saying to the people that they shoulde beleeue on him that was to come after him that is in Iesus Christ hereby teaching that Iohn requyred a farre other thing of his Disciples than a bare profession of his name and of the Gospell For fyrst he appoynted repentaunce wherevnto with great earnestnesse he exhorted all degrees of persons as appeaâ—eth Luc. 3. Neyther requyreth he onely repentaunce but sheweth also remission of sinnes preaching Iesus Christ whose forerunner he was appoynted of God to be He taught men to embrace him by true fayth to
followe him to giue themselues wholy to him bicause in him onely those things were to be founde which are fygured by outwarde baptisme For who is able to performe them without the operation of the holy spirite Therefore the glorye you haue in Iohn your teacher is of so little sufficiencie that his doctrine and baptisme wherewith you were baptized compelleth you to go further so to cleaue vnto Christ that being graffed in him through a liuely fayth and quickened with his spirite you may declare by the very effectes of the holy ghost that you are true Christians And that this is the verye playne and vnracked meaning of Paules wordes the whole order of the hystorye prooueth Wherefore foolish is the error of them which by this place go about to prooue that Iohn his baptisme and Christes was not all one but diuers For that is a thing so farre from Paules meaning that it rather prooueth howe men are sent by the baptisme of water that Iohn ministred vnto Christ in whome onely those thinges are to be taken holde of the tokens whereof we receyue in baptisme Also here is a generall rule confyrmed how it is not to be borne with that they that will be taken for true worshippers of God shoulde stay or rest vpon the authoritie of man but that they ought to be vrged to giue themselues wholy vnto Christ to liue in him by the quickening of his spirite least while they professe him with their mouth they declare by their deedes howe they be farthest of from him Furthermore Luke ioyneth herevnto a moste prosperous ende of this hystorie For these persons being conuict in their consciences through the secrete working of the holye ghost yeelded vnto Paules reasons and were baptized in the name of the Lorde Iesus These wordes must not be expounded of the baptisme of water as though they receiued that againe For so it shoulde followe that Iohns baptisme had not bene lawfull nor sufficient to consecrate men vnto god But that this is an absurde thing to be sayde both the example of Christ teacheth vs which did vouchsafe to be baptised of Iohn and so to become a copartener with vs and also this thing prooueth the same for that we no where read how they were rebaptised whom Iohn had baptised before wherefore this place must be vnderstanded of the baptisme of fyre the Minister or author whereof Iohn before had sayde that Christ shoulde be For the holye ghost was giuen in the likenesse of fyre whereof we spake in the seconde Chapter of this booke And it is manifest that this worde baptising is often vsed for the giuing of the holy ghost and his giftes For so Iohn vseth it speaking of Christ he shall baptise you with the holy ghost and with fire Christ being ready to ascende vp into heauen vseth it in the same sense saying you shall bee baptised with the holye ghost within these fewe dayes Which phrase of speach Peter vttered in the same sense before the congregation intreating of Cornelius conuersion So in this place Luke teacheth vs howe this worde baptising ought to be taken whyle by waye of exposition he addeth And when Paule had layde his handes on them the holye ghost came on them and they spake with tongues and did prophecie Therefore by laying on of handes they were consecrated or appoynted onely vnto Christ and after that followed the holye ghost accoâ—ding as we hearde came to passe at Samaria also Wherevppon it appeareth that the olde writers abused this place whyle by authoritie hereof they contended that those ought to be newe baptised which had bene baptised by heretykes before Herein they were deceyued that they thought Iohn and Christes baptisme of water was diuers And the ignorance of the Anabaptistes is as great that apply vnto the baptisme of water that which ought to be vnderstanded of the baptisme of fyre that is to saye of the receyuing and gyft of the holy ghost But we haue principally to consider the ende and vse of the myracle that is how God ment to confyrme and adorne the authoritie of his Gospell hereby among the Gentyles as we haue already oftentimes declared Let vs therefore beleeue the Gospell whose credite and truth is prooued by so many and notable signes and woonders Let vs in lyfe aunswere to the profession of our fayth that we being quickened with the spirite of Christ maye liue in him to whome be prayse honour power and glory for euer Amen The Cxxvj. Homelie AND he went into the Synagoge and behaued himselfe boldlye for the space of three monethes disputing and giuing them exhortations of the kingdome of god When diuers waxed harde hearted and beleeued not but spake euill of the way and that before the multitude he departed from them and seperated the disciples And he disputed daily in the schoole of one called Tyranus â–ª And this continued by the space of twoo yeares so that all they which dwelt in Asia hearde the worde of the Lorde Iesu both Iewes and Greekes And God wrought speciall myracles by the handes of Paule so that from his body were brought vnto the sicke Napkins and Partelettes and the diseases departed from them and the euill spirites went out of them AFter the Euangelist Luke hath declared how Paule had fullye enstructed those twelue menne at Ephesus which liued not aunswereable to their profession he sheweth afterwarde how by the ministery of the same Paule the kingdome of God was spredde farre and neare both among the Ephesians and ouer all the Countrie bordering vpon Asia And this present place comprehendeth the summe of this hystorie in the consideration whereof we must be the more diligent bicause there are diuers thinges in euery part thereof which serue for the common instruction of vs all After this he sheweth what was done with the reprobate and vnbeleeuing Thirdly he describeth the singuler profyte and commoditie of the Apostles labour and traueyle First the Euangelist comprehendeth the whole summe of Paules doctrine in fewe wordes where he sayeth that he entred into the Synagoge and there disputed three monthes togther boldly and exhorted men to receyue the kingdome of god Therefore as otherwheres so here also he preacheth fyrst to the Iewes Hereby appeareth partly the great mercy of God towarde so rebellious and frowarde a people and partly a moste feruent and syncere affection of charitie in Paule which by so manye and grieuous iniuries coulde not be quenched But bicause we haue hereof intreated diuers times already let vs omit this poynt and see what trade of teaching Paule vsed among the Ephesians wherevnto there appertayne three things whereof Luke discourseth Fyrst he nameth the place and sayth he taught in the open Synagoge That therefore that Paule diligently obserued in other places he thought good to vse also at Ephesus namely to teach in one certayne and publike place although he knewe well the Iewes vsages which in that place bare all the rule Whereby
Concerning their calling no man can doubte seeing there are so many testimonies thereof extant in the Scriptures Therfore they are not to be accused of vanitie that haue beleeued them Let vs rather constantly stande by the fayth which they haue taughte vs as the which onely is sufficient to saue vs. Furthermore when Paule had described the person of Ananias he reherseth also by word what he said bicause euery thing therin made very much for the matter he had in hande For bothe he teacheth that God was the onely author of all this busynesse and declareth the ende wherfore he was called and last of al exhorteth him to be baptised Touching the first poynt he sayth The God of our fathers hath ordeyned thee before Hereby verily was Paule so certaine of his vocation that afterwarde he was bolde to say that he was ordeyned euen from hys mothers wombe to preache the Gospell He calleth him expressely the God of the fathers to declare that he swarued not from the righte worshipping of god Howebeit as these things excuse Paules turning from the Iewes religion and proue his doctrine to be true so they shewe that he was called through no deserte of his but onely of the meere grace of god For what was there in Paule beeing a cruell enimie of Chryst and imbrued with the bloud of Steuen the first Martyr wherefore he should be called He him selfe truely sayth he is the greatest sinner of all others and confesseth it was the benefite of Gods meere bountie and goodnesse that he was made the Minister and Apostle of Chryste And that wee speake of Paule is to bee verified of all Ministers For wee are all of lyke sorte so that if God preuented vs not with hys goodnesse we were not able to thinke one good thought Hereof we haue elsewhere entreated more at large Nowe let vs heare to what ende God prepared Paule Firste to know his wyll Hee beginneth with thys for bycause Ministers muste heerewith beginne who if they vnderstande not the will of God them selues can neuer be able to teache it to others For although Paule was brought vp of a childe in the lawe of God yet was he hitherto ignoraunt of the will of God which was wrapped and folded vp in the Lawe For hee thoughte that men were iustified and saued by the Lawe beeing vtterly ignoraunte of Gods will which is that euery one that seeth the sonne and beleeueth in him that sente him shoulde not perishe in his sinnes but beeing iustified by the merite of the sonne should haue lyfe euerlasting Therefore it was necessarie that this wyll should bee reuealed vnto him â–ª to the intent that he should not wander vp and downe in the shadowes of the lawe beeing vncertayne of his saluation Furthermore where the wholsome will of God is onely contayned and learned in Chryste Ananias by and by addeth howe he shoulde knowe hym saying that Paule was ordeyned to the ende to see that iuste So he calleth Chryste both for that he is him selfe iuste and faultlesse and also for that he maketh all those iust that beleeue in him In so muche that the Prophete sayde long agone that shoulde be his name The Lord our righteousnesse But where it was the worke of God that Paule knew Chryst it is euident that none commeth to the knowledge of him except God vouchsafe to reueale him vnto him For euen by Chrystes testimonie None seeth the sonne but the father and he to whom the father doth vouâ—hsafe to reueale him Wherby agayne it appeareth that our saluation proceedeth of Gods free mercy Thirdly he sayth he was ordeined to heare the voyce of his mouth and so should be taught of God otherwise than by his ordinary meanes which things otherwheres Paule cheefly vrgeth agaynst them which went about to eleuate and diminishe the authoritie of his Ministerie This is verily a maruellous benefite of God and so shall it appeare in deede to be if wee consider that Paule was the enimie of God and yet God doth voutsafe friendly and familiarly to talk with him Let vs also acknowledge the goodnesse of God which doth voutsafe euery day to speake vnto those whom he mighte of right repute as his enimies and iustly persecute them In the meane season heere are all Ministers admonished of their duetie namely to fetche their doctrine from the mouth of God that is to say from the scriptures and not to thinke it is lawefull for them at their pleasure to charge the Churche with newe decrees and ordinaunces See what we haue sayd elsewhere touching this poynte Last of all he declareth the office whervnto he was called of God saying that the will of God the knowledge of Chryst and hys worde was therefore declared vnto him bycause he should be a witnesse of Chryst whom he had both heard and seene vnto all men Thus it appeareth he was matched with the other Apostles bicause they had none other thing inioyned them but to beare witnesse of Chrystes lyfe and death of his doctrine and miracles and laste of all of his resurrection and ascention This name witnesse comprehendeth in it the whole duetie of an Apostle and Minister as we declared in the first Chapter where you may looke for those obseruations which here for breuities sake are omitted He maketh mention expresly of al men to answere them which thought it an vnmeete thing for him to preach the Gospel of Christ to vncircumcised people Also here may be taken out a generall doctrine which admonisheth al such of their duties as God hath illuminated with the knowledge of his sonne and of his will. That is to spreade the same knowledge abroade euery where and to beare witnesse in all places of Gods mercy and grace This thing partely the rule of thankfulnesse requireth that they should set foorth the glory of God who haue felte of hys healthfull hande and mercy and partely brotherly charitie whereby wee shoulde be as carefull of others saluation as of our owne With the which reasons as also with the expresse commaundement of God it appeareth Paule was moued in suche wise that he could not intermitte hys duetie though the Iewes disdayned him neuer so muche Now remayneth the laste parte of Ananias oration where he exhorteth him to be baptised that he should openly professe the name of Christ and be grafted into his Church according to Christes coÌ„mandement And this he vrgeth with great grauitie weight Why lingerest thou saith he not for that Paule ment to defer or shift off the matter but to pricke hym forwarde the more earnestly being dismayed with feare and trembling in conscience Wherfore he addeth this saying Arise and bee baptised and washe away thy sinnes in calling on the name of the Lorde Here we haue to obserue his maner of speaking of the Sacrament which declareth the reason and dignitie of baptisme For Ananias meaning was not that he thought sinnes were washed away by water