it can not be but God must be angry with the world and therfore it floweth with all kinde of euill For Iohn the Baptist sayth The father loueth the sonne and hath giuen all things into his handes Hee that beleeueth the sonne hath lyfe euerlasting He that beleeueth not the sonne shall not see lyfe but the wrath of God remayneth vpon him Last of all Christ describeth the boundes of his kingdome which they thought extended not beyond Iurie For where he sayth the Apostles should be his witnesses to th ende of the worlde he plainely declareth that his kingdome stretcheth to all nations of the worlde He manifestly and by name rehearseth certaine places that not without a cause For where the Citie of Hierusalem by reason of their great and horrible offence committed agaynst the sonne of God seemed vnworthy the wholesome testimonye of the grace of the Gospell it behooued to name hir also that they might knowe how the beginning of preaching the Gospell should be there where iniquitie most abounded Againe where the Iewes of an olde and ingenerate hatred could not brooke the Samaritanes therfore he maketh expresse mention of Samaria least the Apostles folowing the common opinion of the Iewes should think they ought not to come at them Now how needefull it was to comprehend all other Nations within the boundes of Christes kingdome the example of Peter sufficiently prooueth who when the countrie of Samaria had receiued Christ abstayned from companying with other Nations vntill hee was instructed by a vision from heauen Howbeit Christ appointeth none other limits of his kingdome in this place than the holye ghost long before had described by the Prophetes For it is knowne what is contayned in the Psalmes whereof I made mention before Moreouer Zacharie speaking of Christ in the ninth Chapter His kingdome shall reach from sea to sea and from the riuer vnto the worldes ende But that saying is most euident of all other that Esay hath in the .xlix. Chapter It is but a small thing that thou art my seruant to set vp the kinredes of Iacob and to restore the destruction of Israel for I haue made thee the light of the Gentyles that thou mayst be my helth vnto the ende of the worlde There are diuers other testimonies as is to be seene euerye where of them that reade the Prophetes This is full of all comfort that we see Iesus Christ is the common Sauiour of all Nations in whome as Paule and Peter sayth there is neyther Iewe nor Gentyle Barbarous nor Scythian bonde nor free man nor woman but in euery nation he that feareth him and worketh righteousnesse is accepted of him They also are here admonished of their office and dutie whom Christ hath appointed to be Preachers of the Gospell that they seeke not the saluation of one nation onely but that as much as in them is they sowe the knowledge of Christ Iesu and of saluation as well by teaching as writing as we reade the Apostles did thorowout the whole worlde And it belongeth to all men to imbrace Christes goodnesse which so liberally offreth vnto al the saluation purchased by his bloud Let vs receiue therfore with thankfull mindes this kingdome of saluation that hereafter we maye reigne with Christ in heauen to whom be blessing honour glory and power for euer Amen The fift Homelie AND when he had spoken these things whyle they behelde he was taken vp on high and a Clowde receyued him vp out of their sightes And whyle they looked stedfastly vp towarde heauen as he went beholde two men stoode by them in white apparell which also sayd ye men of Galiley why stand you gasing vp into heauen This same Iesus which is taken vp from you into heauen shall so come euen as you haue seene him go into heauen BIcause LVKE mooued by the holy ghost purposeth to intreat of the Actes of the Apostles he beginneth very aptly to tell of those things which our Lorde and Sauiour Iesus Christ now being readye to leaue the earth did with the Apostles For thereby it may euidently be gathered that the Apostles did nothing of their priuate authoritie or vnaduisedly but that they were executors of the things enioyned them by Christ and therfore their doctrine was not to be taken for mans doctrine but to be acknowledged and receyued as Christes Nowe at length followeth Christes departure from earth into heauen which Luke describeth with great diligence and wee ought to consider the same with as much earnestnesse bicause in the description therof two notable articles of our Christian faith are comprehended in the which the chiefe hope of all Christians is grounded That is to say Christes ascention into heauen and his returne which shall be in the ende of the worlde when he shall come in the clowdes to iudge both the quicke and the deade It shall behooue vs to consider euery thing in such order as Luke describeth it In this place he briefly dispatcheth the hystory of Christes ascention For when hee had thus sayde sayth he he was taken vp on high they looking on and a clowde receyued him out of their sight The cause of this breuitie maye seeme to be both for that afterwarde he reporteth the sayinges of the Aungels which more expressely declare all the matter and also for that himself about the ende of his Gospell had more at large set forth the same For there he sayth Iesus ledde his Disciples forth into Bethany and lyfting vp his handes on high he blessed them And it chaunced that as hee blessed them hee was taken from them and caried into heauen To the which let vs ioyne the things that are written in this wise The Lord after he had talked with them was taken vp into heauen is set downe on the right hand of God. The summe of all is that Iesus Christ which hytherto liued on the earth hath taken his body out of this worlde and hath placed it on the right hande of God his father according to the saying of Dauid The Lorde sayde vnto my Lorde sit thou on my right hande vntill I make thyne enimies thy footestoole Although such is the playnesse of this Hystorie that it is put euen in the same wordes almost in the articles of our Christian faith or Apostles Creede wherein our forefathers would all things should be so plaine that it shoulde be perceyued and vnderstanded of verye children yet let vs discusse diligently euery circumstaunce thereof for their sakes which in these dayes dare extenuate the same while of his ascention they make but a disparition or vanishing out of sight and leaue vs nothing but a vaine and bare fantasie or imagination therof which men are gone so farre that they appoint a locall and substantiall presence of Christes body in the breade of the Lorde But being led and bewitched with the desire of contention they marke not how they leaue him no place in
as we may see in Daniel 7. .12 And Christ diligently describeth the same Math. 24.25 Iohn 5. He would also the Apostles shoulde be admonished hereof in this place bicause the remembraunce thereof serueth much both for our instruction and comfort For if according to the saying of the sonne of Syrach the remembrance of death bridleth the desire of sinne How much more shall it be restrayned if wee consider in our minde the ymage and counterfaite of the last iudgement where we all shall stande before the iudgement seate of Christ to receyue euery one of vs according as he hath done in this body whether it be good or bad What shall it then profite a man to haue gayned all the worlde if he shall lose his soule Agayne there commeth to vs by remembring of that daye marueylous consolation For hee that shall come to be a reuenger of all euill and a punisher of the wicked shall appeare the Redeemer of his people whom he shall make partakers of his kingdome and table glorifying them both in bodye and soule Wherefore speaking of the signes that shall go before the latter daye he sayth When these things beginne to come to passe lift vp your heades for your redemption draweth neare And Iob speaking of Christ comming to the iudgement saith I knowe that my Redeemer liueth c. It behooued therfore that the Apostles shoulde be admonished hereof that being boldened with this hope they might passe and ouercome the present daungers and grieuous troubles that were to come In the meane time let vs thinke that it is our dutie often to thinke vpon the same whereby we may both represse the naughtye desires of the fleshe and haue a good courage in the middest of daungers and distresse and so happily finishing the race of this lyfe may liue for euer with Iesu Christ our Lorde to whom be blessing honour glory and power for euer Amen The sixt Homelie THEN returned they vnto Hierusalem from the mount that is called Oliuete which is from Hierusalem a Sabboth daies iourney And when they were come in they went vp into a Parlour where abode both Peter and Iames and Iohn and Andrew Philip and Thomas Barthilmewe and Mathewe Iames the sonne of Alphaeus and Simon Zelotes and Iudas the brother of Iames. These all continued with one accorde in prayer and supplication with the women and Mary the mother of Iesus and with his brethren ALthough our Lorde and Sauiour Iesus Christ hath taken his bodye from earth into heauen by his glorious ascention yet may we not thinke that he therefore hath cast aside the care of our saluation For it cannot be that that good shepeheard can forget them whome he did vouchsafe to redeeme with the price of his bloude This appeareth aswell by manye other arguments as specially by this that happened in his ascention as wee saw erewhile For whyle the Apostles abashed with his sodeyne departure stoode looking vp into heauen not knowing what to doe he sendeth his Aungels by whose ministerye they are not onely instructed concerning his ascention but also they heare a marueylous comfort touching his comming againe Which comfort we see was effectuous by that which fell out therof For Luke goeth on with his hystorie and sheweth what the Apostles did after Christ was taken from them we will speake of eche of these things in order to th ende the more learning instruction and consolation maye come vnto vs therby First of all they returne againe into the Citie For after they had worshipped as Luke sayth they returned againe to Hierusalem and being gathered togither in the vpper storye of the house which was appointed them to be in they waited for the spirite promised of God the father and Iesus Christ. It was from Mount Oliuete whence Christ ascended into heauen into the Citie a Sabboth dayes iourney which after the authoritie of Hierome is counted a two myles Here in these thinges we haue a singular example of the obedience of faith which it becommeth vs well to followe For the Apostles go agayne into the Citie not of their owne head and counsayle but as the Lord commaunded them which as wee perceyued in the beginning of this booke charged them not to depart from Hierusalem nor to seperate themselues one from another before they had receyued from heauen the holye ghost And yet there were diuers thinges that might haue perswaded them the contrary Amongst which the feare of present daunger and hostile entrappinges of the Iewes seemeth not to be eyther lightest or least And who coulde thinke to be safe in such a Citie as had bene vsed to slaye the Prophetes and whose handes were yet embrued with the bloude of the sonne of god Againe the small commodiousnesse and vnhandsomnesse of the place might haue turned the mindes of diuers awaye For in one house yea in a peece of one house as may be gathered by that that followeth about an hundred and twentie persons dwelled togither which coulde not be without great trouble as any wise man maye vnderstande Beside yet a more grieuous temptation cloked with the pretext of fayth and religion that is to saye that they knewe the holy ghost for whose cause they shoulde tarie in the Citie was tyed to no one place but as Christ sayth breatheth wheresoeuer it will. So that they might thinke it not onely in vayne but also a foolishnesse to wayte in such a daungerous place for the sending of the holye ghost which might as well be giuen them in another place as there And surely it is lyke that diuers such thoughts arose in them seeing there is no man ignorant how many things they that be in feare vse to cast in their mindes But they ouercome all these things with the fayth onely that they gaue to Christes wordes and despising all aswell perill as counsell of mans reason they purpose to obey the commaundements of christ Neither wanteth that holy obedience a most happy successe For they be both safe in that bloudy Citie and they also not many dayes after receiue the holye ghost as Christ had promysed Of this example we ought to make a generall lawe and rule that is to saye that we must walke in the vocation of God and in whatsoeuer his commaundements obediently and that wee suffer not our selues for any reasons that the fleshe can make to be pulled from our dutie For whereas our God is holye and a most louing father to mankinde he commaundeth nothing but that which is both holye and healthfull for vs For all his iudgementes are righteousnesse and truth and as Paule sayth this is the purpose and ende of Gods will that all men should be saued And bicause he is omnipotent he defendeth and maintayneth them that walke in his vocation and keepe his commaundementes and suffreth no hurt to happen vnto them The holy worshippers of God are sometimes tempted bicause it is necessary their fayth
men counsel how they should be saued he must beginne alwayes with these twoo things For vnlesse we acknowledge our sinnes and be sory for them we shall neuer thinke of anye amendement and reconciliation with god But bicause the wicked sometime acknowledge their sinne and be sorie for them as we see Iudas did he addeth an other worde namely that they must conuert The conuersion or turning must be vnto that thing from which by sinne they departed before But that we depart from God by sinne is more manifest than needeth any great proofe of wordes Therefore it is sayde in the Scriptures that sinners doe forsake the wayes of god Therefore we must turne vnto God by repentance And we conuert vnto God partly by amending our life and partly by faith in Iesus Christ. The one maketh vs to ceasse from sinne whereby we prouoked the wrath of God the other indueth vs with the righteousnesse of Christ and maketh vs able to stande in his sight For the doctrine of the Gospell teacheth vs that God the father is reconcyled vnto vs by christ Of faith springeth the inuocation of God and whatsoeuer other fruites vse to growe of repentance Therefore Peter sheweth the same waye of saluation here that he did before which we must thinke belongeth no lesse to vs than to the Iewes We are the shorter in this place bicause the things that might here be spoken are sayd before where he may see more hereof that listeth Unto this precept or counsell he addeth a promise to mooue them the more He promiseth them forgiuenesse of sinnes wherof it is credible they were chiefely carefull But marke the maner of speach which he for great cause and consideration vseth Conuert sayth he that your sinnes maye bee done away He doth not attribute vnto them any glorie of merite or desert as though by workes of penaunce they might put awaye their sinnes or make satisfactioÌ„ for them But teacheth them how they must be done away by another that is to saye by God against whome we sinne and by sinne become debters vnto him For it is a Metaphore or translation taken from Creditors or lenders who only haue power and authoritie to wype debtes out of their bookes of reckening when eyther they are satisfyed by their debters or else themselues of fauour and goodnesse will remitte and forgiue all the debt And all they which sinne become debters vnto God according to that saying of Dauid I haue sinned against thee O Lorde And verily whatsoeuer is coÌ„mitted against the will of the Lord is sinne Therfore vnlesse God wype out the â—â—btes of our sinnes there can none other deliuer vs from them The wysest both of the Iewes and Gentiles haue herein consented and agreed For albeit the Gentiles attributed muche to their superstitions yet they confessed they were in vaine vnlesse some peculiar fauor of God were ioyned with them Among the Iewes the Phariseyes attributed much to their works yet we read that they themselues confessed openly that God onely had power to forgiue sinnes He forgiueth them or putteth them awaye not bicause it is in our power to purge them and to make satisfaction for them for before him no fleshe is iustified and all our righteousnesses be as an olde worne and ragged clothe which can neyther couer vs nor keepe vs warme but for that Iesus Christ the sonne of God hath pourged them vppon the aultar of the crosse by the merite of his death and by the price of his bloude hath cancelled all that that hath made vs guiltie of death before god The Lord in the same sense vseth this translation of doing awaye or wyping out in Esay the Prophete cap. 43. and .44 And Christ declareth all the maner hereof by a feate Parable in the .xviij. of Mathew Peter therefore admonisheth the Iewes hereof to th ende they might vnderstande that their sinnes were nowe all done awaye so that they would with all their heart embrace Iesus Christ by whose merite they were put away Nowe that which is sayde to them we must thinke spoken also to vs who aboue all thinges must haue this care that in our repentance we haue our eyes fast fixed vppon the onelye forgiuenesse of our sinnes that through to wicked and ouer bolde a confidence we chalenge not to our selues or to the merites of our workes that benefite which commeth of the only grace of God obtayned by the meryte of Christ. Furthermore as there is nothing more wholesome and necessary for man than repentaunce and turning vnto God wherevnto Peter in this place counselleth vs so the fleshe will credit and beleeue anye thing more easily than this For such is the corruption of our nature that we delight in sinne and are so proude that we are ashamed to confesse our fault and to amende it Therefore the Apostle vrgeth them standing wauering and in doubt with most strong argumentes agreeable to this purpose He setteth before their eyes the remembraunce of the later daye and the glorious comming of Christ our Iudge His talke or phrase herein is somewhat defectiue not full but may in this wise be easily supplied It is not in vaine that I require you to repent and to turne vnto god For the same shall be profitable and necessary for you that you maye hereafter be able to stande sure when the time of refreshinge which we shall haue of the Lordes sight commeth and when he shall sende the same Iesus Christ which was before preached whome the heauens must receyue vntill the time that all things be restored againe Out of the which wordes we may gather two argumentes The one is taken of the time the sense whereof is thus This forme of the worlde shall not alway endure neyther that trade of men and other creatures that we now see For there shall come a daye of refreshing and restoring of all things when both the godly shall be deliuered and restitution required of the wicked c. Therfore as your saluation is deare vnto you so applie you busily that that day may bring vnto you refreshing and saluation and not feare and tormentes The other argument he taketh of the Iudges person â–ª God will sende this Iesus Christ of whome we now speake to be a Iudge before whose iudgement seate all men must stande that there they may receyue in their bodies according to all their doings whether they be good or badde Is it not therefore necessarye that you shoulde get the fauour of this Iudge before he come to punishe you for your offences It seemeth that a thirde argument also maye be gathered of these wordes in that he sayth he whome he now preached shall come to be a Iudge For so he taketh from them all pretence of ignorance that they shoulde not thinke theyr former ignorance shoulde excuse them in the daye of iudgement And of such weyght are the thinges here spoken that if the consideration of them can not mooue any man certes
discouraged to flie any more neyther could he haue auoyded the name of a deceyuer if nowe he woulde rather haue prouyded for his owne safegard than obeyed god So read we that Christ fledde when he knewe his howre was not yet come But when it was come he went to his death pacientlye and without feare Therefore whosoeuer is in any publike office or charge let them set this rule before them and let them not thinke they may leaue them whose mindes they see bent to persist in Gods vocation But if the malice of the people be such that they first forsake their dutie and dishonestly reiect their magistrates be they secular or preachers of the worde faythfully doing their dutie there is no cause but that they maye as Christ hath commaunded seeke their owne suretie by flying and spare themselues for better times and oportunitie Here the obedience of fayth tempered with the loue of God and our neyghbour shall be much profitable For this shall cause that we be not blinded and deceyued with priuate affections God graunt that we all being mindfull of his grace and good will maye diligently defende our vocation that being with right course come to the marke of blisse we maye liue in heauen with Iesus Christ our Lorde to whome be prayse honour power and glory for euer Amen The .xlix. Homelie AND when fourtie yeres were expyred there appeared to him in the wildernesse of Mount Sina an Aungell of the Lorde in a flame of fire in a bushe When Moyses sawe it he woondred at the sight And as he drewe neare to beholde the voyce of the Lorde came to him I am the God of thy fathers the God of Abraham the God of Isaac and the God of Iacob Moyses trembled and durst not beholde Then sayde the Lord to him Put of thy shooes from thy feete for the place where thou standest is holye grounde I haue perfitely seene the affliction of my people which is in Aegypt and I haue hearde their groning and am come downe to deliuer them And now come and I will sende thee into Aegypt BIcause Steuen was accused by his aduersaries that he had spoken wicked and blasphemous wordes agaynst Moyses and all the ceremonies of God giuen by Moyses therefore he comprehendeth in fewe wordes yet with sufficient exposition all the hystorie of Moyses partly to shewe that he thought reuerently of him and partlye to prooue that the saluation of manne ought to be attributed to no ceremonies bicause whatsoeuer good or excellent thing was in Moyses he had it through no desert of his but by the meere grace and fauour of god The principall scope and ende of all these thinges is to call the Iewes from the vayne affiaunce that they had in the Ceremonialles of the lawe and to trust in the onely grace of God through christ And to this ende he declared Moyses maner of birth his bringing vp and first conuersation among the Israelites shewing further howe vnworthie their fathers declared them selfe to be of such a deliuerer seeing they reiected him with the greatest ingratitude that could be in so much that he was fayne to liue like a banished man among the Madianites Nowe foloweth the solemne calling of Moyses wherby he was restored to his office agayne in the which that we may the more easily perceyue the tokens of Gods fauour we will consider euery poynt thereof in order First the time is noted when Moyses was called It was the fourtyeth yeare of his banishment in Madian which came to passe in the fowrescore yeare of his age Then he ioyneth the place where he was and his kinde of lyfe For he sayth he was in the wildernesse where he kept the sheepe of Iethro his father in lawe as may be seene Exod. 3. Nowe if we consider all the time of these fourtie yeares it shall appeare Moyses serued God without anye Temple or ceremonies of the lawe Bicause it is playne these things were instituted afterwarde And where he was in the meane while excluded from the company and common weale of the Iewes it remayneth that it must be the onely and meere grace of God that he was thus called In the meane season we haue diligently to consider howe that as soone as he would haue ioyned himselfe to the church of God he felt the griefe of long banishment and of a noble man came to be a keeper of sheepe For hereof may be gathered a generall rule teaching vs what we all may trust to when we forsake the worlde to be ioyned vnto the Church of god We fall into diuers afflictions bicause this worlde can neyther suffer that falling from it nor cannot abyde the light of the truth And as Moyses found Iethro to be his hoste and father in lawe but yet is made no more account of than to keepe sheepe so the godly with them that giue them houseroume and seeme greatlye to fauour their part liue yet but miserablye and as it were in contempt This is the greatest temptation of all other and which sometime more woundeth the heart than that that open enimies cruellye commit agaynst vs Therefore Christ warneth vs that we rashly take not vpon vs the profession of his name but that we first trie our selues whether we be able if neede so requyre to suffer banishment pouertie infamie persecution or such other lyke for his names sake And when these thinges come to passe let vs followe Moyses modestie and constaunt fayth which no doubt was sundry wayes tempted Yet he ouercommeth through that fayth which before caused him to preferre the rebuke of Christ before the riches of Egypt Let vs also by the same ouercome the assaultes of temptation and not be ashamed of the crosse of Christ which he for our sake hath first vouchedsafe to beare For so it shall come to passe that he will not be ashamed of vs when he shall come in the glory of the father to iudge the quicke and the deade Secondarily Steuen sheweth who called Moyses verily an Aungell of the Lorde which he sayth appeared to him in the desert Yet the same Aungell within a whyle after sayth I am the God of Abraham the God of Isaac and the God of Iacob And againe afterwarde he sayth it wash e through whose working and power Moyses wrought signes and woonders in Egypt and which was guyde vnto the people by the way of the desert whom Paule the Apostle testifieth to haue bene Iesus Christ that promised sauior of the world Steuen therfore calleth this Iesus the Angell of the Lord not for that he acknowledged in him no greater thing or of no more excellencie than in an Aungell but as seeming to imitate Esay who on a time called him the Aungell or messenger of the great Counsell not in that he tooke on him a nature Angelicall which thing Paule to the Hebrewes 2. cap. expressely denieth but in that he was sent of God the father into the world and accomplished that
way by the most cruell death of the crosse Thus you haue not only fulfilled the measure of your fathers but farre exceeded theÌ„ And as these things were not spoken by Steuen without the secret working of Gods holy spirite so must we thinke it was not without the will of God that the same thinges were written and left vnto posteritie For they teache vs howe we should deale with them which glory in the vertues of their ancestors and in the title of lawful succession and beguile the simple people with the authoritie they chalenge to themselues In which number we now adayes see the Bishops of Rome are who notwithstanding they persecute the doctrine of the Apostles with fire and sworde infecting the whole worlde with the example of a most abhominable and corrupt lyfe and turne true religion into lucre and gayne yet they vaunt themselues to be Christes Uicares the successours of Peter and Paule and constantly affirme that the Churche of Rome cannot erre And with their fleightes it is manifest that the worlde hath bene deceiued these great many yeares Therfore this visure must be pulled of from their faces and the faythfull ministers of the churche must not suffer that great Asse disguised in a Lions skinne to iet vp and downe and fraye the consciences of simple people any longer And they are not in this behalfe to be heard which would not haue these thinges talked so but prescribe vs rules of modestie meekenesse For where the glory of Christ is assaulted and the saluation of the soule imperilled there remayneth no place for feare or meekenesse This thing Christ well perceyued whome I thinke no man will finde fault with about his modesty and meekenesse And he thought it good to beate downe the false Byshops with all kynde of seueritie rather than by cowardly or preposterous lenitie Whose example both Steuen and the other Apostles most rightlye followed But before we let this peece passe you shall note that the Prophetes were foreshewers of christ This thing Christ himselfe confesseth And Peter attributeth to them the â—ame thing This maketh for the certaintie and dignitie of our faith that we thinke it not a thing either newly inuented or an vncertaine perswasion of a small number of persons Steuen goeth on with his purpose and taketh from them the vayne affiaunce of the lawe which seemed to be the chiefe thing amongst Gods benefites Dauid testifying that god shewed to no Nation the like declaration of his goodnesse He confesseth this was giuen them by ministery of Aungels by whose presence God thought good to shewe vnto them the glorye of his maiestie But he sheweth that the glory which they sought therin was but vayne bicause they were neuer obedient therevnto For they being ouercome with the desire of sinne neglected the lawe and wickedlye persecuted Christ to whome the law brought them Whereupon we gather that that glory also is in vayne which we haue in the word of God and doctrine of the Gospell vnlesse we expresse in our lyues the thinges prescribed by them For Blessed saith Christ are they that heare the worde of God and keepe it And in an other place he putteth from him and refuseth the workers of iniquitie whiche neglect the will of his father In the consideration wherof we now a dayes ought diligently to meditate For if the transgressors of Moses lawe were grieuously punished what shall come vnto them whiche wickedly contempne the woorde of the Gospell deliuered to vs by Christ Surely Christ sayeth they shall be more grieuously punished than those of Sodome and Gomorrhe And this is the most graue and iust defence of Steuen the first Martyr which as it ought to haue bene of great force and weight with the godly so with the professed enemies of Christ it lacked not only successe but also did exâ—sperate their myndes as with a sharpe goade of greater vngodlinesse For Luke writeth that when they had hearde this their heartes claue a sunder and they gnashed on him with their teeth The cleauing of heartes signifieth the sorrow of an heart boyling in rage and fury wherwith they were cruelly set on fire For their yre was so great that they could not hide it no not in the place appointed euer for Iustice and Gods religion Now the gnashing of teeth testified they were become like vnto madde dogges Hereby is expressed the propertie of the wicked who the more they are vrged with the word of God the more intollerably they scorne rage and are inflamed against them whome God hath appointed preachers of his worde So we reade that Caine was the more incensed by Gods speaking and admonition And there are infinite examples of these men the which it is not needefull to rehearse bicause we see the like euery day Let vs learne that this is an infallible token of extreme vngodlinesse For what good can a man hope for of him who is not the better but the woorse for the word of God Let vs therfore subdue this affection assoone as we feele our selues touched or mooued therwith In the meane season let vs learne that the ministers of the worde must not therefore holde their peace bicause the vngodly are incensed with their reprehension For Paule commaundeth them to be instant both in season and out of season And let no man be offended though he preuayle nothing by his saying among them For albeit there ensue no other effect of the worde yet the faithfull minister therof shall at least deliuer his owne soule And in the meane while there shall not want electe seruauntes of Christe who shall be instructed by that that is preached to the wicked for a testimony of iust condemnation God the father of mercy graunt that we may duely heare the Oracles of his worde and that wee being transformed into the same may no maner of way displease his Maiestie through Iesus Christ our Lorde to whome be prayse honor power and glory for euer Amen The .lv. Homelie BVT he being full of the holye Ghost looked vp stedfastly with his eyes into heauen and saw the glory of God and Iesus standing on the right hand of God and sayde Behold I see the heauens open and the sonne of man standing on the right hand of god Then they gaue a showt with a lowde voyce and stopped their eares and ranne vpon him all at ones and cast out of the Citie and stoned him And the witnesse layde downe their clothes at a younge mannes seete whose name was Saule And they stoned Steuen calling on and saying Lord Iesu receyue my spirite And he kneeled downe and cryed with a lowde voyce Lorde laye not this sinne to their charge And when he had thus spoken he fell on sleepe ALthough the worde of GOD be both fruitefull and wholsome yet it bringeth forth fruite but in them only which heare the same with mindes rightly framed and disposed But it so little profiteth the wicked that
nothing contrary to the same though it seeme neuer so worthy of authoritie And hereof the Lord himselfe giueth vs warning where he forbiddeth vs in the law to beleeue false Prophets although they confirmed their doctrine with myracles For the Lorde your God sayeth Moses tempteth you to see whether you loue the Lorde your God with all your heart c. Therefore they obiect myracles to vs in vaine which go about to perswade vs in things varying from Gods worde See 2. Thess. 2. Math. 24. Besides in Simon is set forth a manifest marke whereby a deceyuer may be knowne For he challengeth to himselfe godly honor which Satan chiefly desireth to th ende to spoyle God of his honor wherein he farre differeth from the good Aungels which refuse godly honor being offered them and put it ouer vnto god See Apocal. 19. and .22 And the faythfull seruaunts of God being well remembred of their naturall corruption be most free from this sacrilegall desire of godly honor and giue all the prayse to God for whatsoeuer they doe well and laudably Example hereof we haue seene before in Iohn and Peter and shall hereafter see the lyke in Paule Therfore let them be driuen from vs and clapped out of our company which dare to take vpon them any be it neuer so little a peece of diuine honor For he can be no faythfull seruant that will take vnto him his maisters glory Last of all we haue in the Samaritanes an example of the inconstancy and lightnesse of the Commons in that they yeelde to this crafty deceyuour and suffer themselues to be beguiled This is the propertie of the world to delite in deceyuers and to reioyce in deuisers of straunge subtelties But if there be any hope of neuer so little gayne yee shall see them who oughte to depend onely vpon the word of God by and by striken in a great rage They that in these dayes seeke after Soothsayers to heare tell of thinges lost or who hath taken them away giue vs examples of this madnesse And there be woorse than these which thinke diseases may be put awaye by incantations and certaine conceiued formes of wordes and with costly superstition hyre such as professe such kynd of witchcraft But the obedience of the Samaritanes being better instructed deserueth prayse This it becommeth vs to imitate and not to giue our studye to curious sciences which are long since plainely condemned by Gods sentence See Exod. 22. Leuit. 20. Deut. 18. Mich. 5. God the father hath appointed Iesus Christ to be our teacher and Sauiour Him it behooueth vs to heare and to doe his commaundement to whome be prayse honor power and glory for euer Amen The .lviij. Homelie BVT assoone as they gaue credence to Philips preaching of the kingdome of GOD and of the name of Iesu Christ they were baptized both men and women Then Simon himselfe beleeued also And when he was baptized he continued with Phillip and woondered beholdyng the my racles and signes which were shewed When the Apostles which were at Ierusalem heard say that Samaria had receyued the worde of God they sent vnto them Peter and Iohn which when they were come downe prayed for them that they might receyue the holy Ghost For as yet he was come on none of them But they were baptized only in the name of Christ iesu Then layde they their handes on them and they receyued the holy ghost BIcause the kingdome of our Sauiour Iesus Christ was to be extended ouer all the world it was therfore necessary that the gospell by the teaching wherofmen are brought vnto Christ should be preached vnto all Nations whereof we haue seene how the Apostles receyued a commaundement of the Lorde himself being ready to ascende vp into heauen The great persecution which Luke sayth beganne at Ierusalem gaue an occasion of the putting this matter in execution For where before the tyme of this persecution the sermons of the Apostles sounded but in Ierusalem onely the other faithful ministers of Christ beyng thence dispersed beganne to preach in other places and had such good successe that within short space Phillip being come to Samaria wanne vnto Christ by his continuall preachyng the Gospell the people of the Citie which Simon long tyme had bewitched with his Magicall sciences For they contempning his Magicall conueyaunces began to giue eare vnto Christ to heare him only And how prosperously they tooke this thing in hand this present place declareth which setteth out vnto vs a more full constitution and ordering of that churche and most diligently sheweth the great going forwarde of those men in fayth and other gifts of the spirite First it is declared how they grew into one body of a congregation where he sayth Assone as they gaue credence to Philips preaching of the kingdome of God and of the name of Iesu Christ they were baptized both men and women Therefore this place is attributed chiefly to the beliefe which they gaue vnto Philips preaching in such sort that they thought his doctrine was confirmed with authority inough by the myracles which he wrought We learne therfore that through fayth congregations do duely grow in one are most stronglye knit with an inwarde bande For this Fayth only grafteth vs in Christ Iesu and maketh vs members of one body in him as Paule in many places testifieth Whervpon we euidently gather agayne that where men want faith there can be no church of Christ for such must needes be led with most variable and contrary senses and meanings We are taught by the example of the Samaritanes that the worde of God where men teache must be beleeued and that it must not be comptrolled by mans reason so that it shall nede euery day new authority For as Paule testifieth that the scriptures are inspired of GOD so the ministerye of the worde instituted of Christ in his church expressely teacheth the same Therfore whosoeuer beleeueth the ministers of Christ bringing Christes voyce and his worde we may saye hee beleeueth Christ and not men For vnto all suche belongeth this saying of Christ He that heareth you heareth me And whosoeuer receyueth hym that I sende receyueth me Wherefore Paule iudgeth the Thessalonians for this cause woorthy to be praysed for that they receyued his doctrine not as the worde of a man but as of an Aungell And the same prayse the Samaritanes deserue and as many as haue beleeued the Gospell according to their ensample Furthermore to this inwarde communion consisting of Fayth is ioyned also an outwarde bande of communion or societie For it is sayd that all as well men as women were baptized in the name of Iesus christ For as Christ chose his elect out of the world so will he haue them separated from the world and consecrated to himselfe onely To the which ende he requireth of them a playne confession of their fayth and furnisheth them wyth sacraments whereby they be
sodeynly and destroyed all the worlde Upon Sodome he rayned fire and brimstone from heauen The haughtie and stowte stomaked Aegyptians he brought downe one while by darknesse one other while by swarmes of flies sometime by the hopping of filthie frogges sometime by twinging and byting of Lice Antiochus and Herod he killed with wormes and vermine that bred of their owne fleshe He killed Saul the Tyranne wyth his owne sworde I let passe an infinite number of like sort bicause this fall of Saul may serue in steade of many examples It shall profite vs well to beholde him What doe the letters procured from the high Bishop profite him being nowe sodeinly fallen What auayleth the power graunted by his authoritie agaynst the Christians Can he be helde vp by the ministerie of that garde of his that he brought with him No with what engines and weapons lyeth he ouerthrowne that euen now seemed an other Enceladus Then was no clap of thunder as yet heard no ratling of clowdes among themselues no renting or reauing with fall of thunderbolte Onely a light from heauen flashing in hys face and the voyce of Christ sounding in his eares so stryketh him both in bodie and soule that he lyeth wide open and yeeldeth to Christ his Conquerour whome a little before he ment to put cleane away out of all mens remembraunce As these things serue for our consolation agaynst the wicked enimies of Christ so they must be applyed to our instruction For they teach vs how vnprosperously the pride of them succeedeth which seeing euery day the examples of Gods power Maiestie dare yet stowte and waxe fierce against God and his worde which I iudge to be one of the chiefe arguments of our corruption when we puffed vp in affiaunce of well fauourednesse kindred dignities or ryches forget God who can so easily pull downe our prowde stomackes Let vs rather acknowledge Gods power and humble our selues willingly vnder his valiaunt hande least we prooue to our vtter losse and hinderaunce how much he is able to doe Nowe let vs beholde Saule thus lying prostrate along who hearing a voyce from heauen asketh Who art thou Lorde He hearde he was cast downe by him whome he persecuted and yet he asketh who he is Yet is this saying a token of an humbled and asswaged minde Which would God we might see in these dayes in those whome God vseth to cast downe either by sicknesse by pouertie or other affliction or calamitie and yet acknowledge not the Lorde nor that God hath cast them downe But bicause Saule sheweth himselfe nowe to be somewhat meeker the Lorde doth vouchsafe to make him aunswere saying I am Iesus whome thou persecutest It is harde for thee to kicke agaynst the pricke Which aunswere standeth in two poyntes In the first he teacheth who he is and also reprooueth him of his heynous offence as though he shoulde saye Thou thinkest thou goest about to persecute men and such who as they are hated of all men so haue they no reuenger or defender amongst men But they are not without a reuenger neyther doest thou persecute them alone For I am that Iesus whome they professe I reigne in heauen and diligently obserue their condition and case I long since promised to be their patrone and defender yea such familiaritie is betweene me and them that I thinke it done to my selfe whatsoeuer thou doest to the least of them c. Hereof may be gathered a generall doctrine that whatsoeuer is done to them that worship Christ the same is done to christ For it is his saying that is reade in the Prophetes He that toucheth you toucheth the apple of mine eye And Esay in the .lxiij. chapter speaking of the beneuolence of God towarde hys people amongst other things sayth In all their afflictions I am afflicted Let this serue for the instruction of Tyrannes that they forget not howe they haue Christ their enimie while they persecute the Church who shall one day bruyse them with a rodde of yron and breake them in peeces lyke a Potters vessell Againe let the Godly take comfort hereof that in tribulation they haue Christ a companion with whome if they suffer they shall one daye reigne In the other part of his aunswere he layeth a punishement before their eyes saying It is hard for thee to spurne agaynst the pricke He vseth a Metaphore or translation taken from Oxen or Horse which if they winse agaynst the Goade they do not only not preuayle in so doyng but also pricke themselues the deeper into the fleshe and are occasion of their further hurt The Lorde threatneth the same shall come to passe in Saule and in all other which after his example persecute the Church that is to saye that their attemptes shall not onely be in vaine but daungerous and hurtfull also for the beginners For the Church of Christ is the heauie stone in lifting vp whereof no man shall trie maystryes without some hurt as God promiseth by his Prophete And there want not examples whereby to prooue the same For hereto belongeth the storie of Pharao which spurning against the pricke hath renowmed the waues of the redde sea with his and hys peoples destruction The same iudgement tryed Sanheribe who warring with God and the people of Israell by the hande of one Aungell lost hys whole armie bagges and baggage Of Antiochus and Herode we spake ere while To whome may be ioyned the Emperours of Rome as manye as after Christes tyme persecuted the Churche and within short space bought their crueltie full deare To these if wee ioyne the examples of Gods iudgementes in our dayes agaynst the enimies of the Church we shall say that the truth of this sentence which Christ here pronounceth is infallible To vs this must be the vse of all these things that we feare not the power of the worlde and persecution of Tyrannes nor be not therewith discouraged For that verie Christ lyueth still and will not forsake hys Church which he hath promised to be with vnto the ende of the worlde to him be blessing honour power and glorie for euer Amen The .lxiiij. Homelie AND he both trembling and astonyed sayd Lorde what wilt thou haue me to doe And the Lorde sayde vnto him â–ª Aryse and go into the Citie and it shall be tolde thee what thou must doe The men which iourneyed wyth him stoode amazed hearing a voyce but seeing no man And Saule arose from the earth and when he opened his eyes he sawe no man But they led him by the hande and brought him into Damascus And he was three dayes without sight and did neyther eate nor drinke AS Saule before hee was conuerted vnto Iesus Christ with great crueltie persecuted the name and Church of Christ so God chose him to set forth in him a peculiar ensample of his grace and goodnesse teaching vs hereby that we haue nothing that we may glorie in before God but that both our
creepe into them and to draw them which began to beleeue in Christ by little and little from him Besides this he thought to tickle the Apostles mindes with ambition and desire of vayne glory to th ende that being herewith entysed they might neglect the glory of god You see therfore what poyson lyeth hid vnder the bayte of this honorable and holye acclamation With this intent we reade he flattered Christ also and bare recorde of him Let vs here marke the sleyght of Satan which can marueylouslye dissemble his hatred of the truth and transforme himselfe into an Aungell of light Therefore lette vs suspect whatsoeuer commeth from him Neyther let vs beleeue his instrumentes although they speake neuer so grauely and honorably in the commendation of Gods seruauntes and haue the holy scriptures neuer so ryfe in their mouth This place serueth to refute them which say we are vniustly offended with the Papacie bicause therein the name of Christ is preached the commendation of Saints are celebrated the lessons of holye scripture are daily vsed and nothing is done without the inuocation of Gods holy name But these men are ignoraunt how Antichristes sea or chayre must stande in the Church and marke not this saying of Christ Not euery one that sayth vnto me Lorde Lorde c. And if we woulde looke nearer on the matter it shall appeare that they seeke nothing vnder the pretence of religion and Christ his Church and his reuerende name but to establishe their tyrannie and to bring mennes traditions in credite Also by this place are they confuted that holde with Coniurers enchaunters or soothsayers bicause they heare them mutter out the reuerent names of God and weighty sentences of scripture But what marueyle is this since the Deuill durst alleage scriptures against our Maister Christ yea they sinne the more grieuously bicause they colour their impietie with the name of God the abuse and prophanation whereof he will not leaue vnpunished Nowe what Paules opinion was touching all these pointes this present example declareth He for a time beareth with this Maiden testifying this truth of them wayting for some suggestion of the holy spirite bicause he woulde not offende through blinde and ouerhastie affection at length inflamed with an holye zeale and indignation he rebuketh the Mayde thus crying and in the name of Christ expelleth the spirite Which example although it serue for the instruction of all men yet chiefely it teacheth the Ministers of the worde their dutie who must haue so great a care of the truth that they shoulde suffer nothing which by any meanes maye derogate any thing from the same although it made greatly for their prayse and glorye For as we declared before Satan vseth by flatterie to set on such as he knoweth are other wayes inuincible For the which cause Christ forbade the euill spirites to speake and woulde receyue no commendation at their mouthes Wherefore they are greatly deceyued that vse to dally with those whome they knowe are altogither straungers from the truth They hide many times their poison but the more they flatter the sorer they hurt It is the part of a christian man to take none for his friende whom he knoweth to be Christes enimie and cannot abyde the doctrine of christ But this is very worthye to be considered that Paule setteth Iesus Christ agaynst the Deuill and that he is constrayned to depart assoone as he heareth the name of Christ pronounced This is an vnspeakable argument of the power of christ For none can enter the house of a mightie man and ryfle him of his goodes except he fyrst binde him But Iesus Christ cōming into the world hath so vanquished the Deuill the Prince thereof that if he heare but the name of Christ onely he is constrayned to leaue his possession in men and to giue place vnto christ Therfore we must needes confesse that the power of Christ is much greater than the power of the deuill And of this we must fet comfort in our temptations that we feare not him who hath no power or force agaynst Christ in whom we are graffed through fayth Agayne we are by this place taught that Christ hath nothing to doe with the deuill seeing he doth not vouchsafe to receyue of him any testimonie be it neuer so honorable For what societie or communion can be betweene them seeing according to the fyrst promyse Christ came into the world to breake or crush the Deuils head and to destroy his works This also admonisheth Christians of their dutie that they should haue nothing to doe with the deuill For it is not meete for them that haue professed Christ to dallye with the Deuill in any poynt Let them therefore flye these soothsaying Artes which the craft of the Deuill and curiositie of man hath inuented Let them flye the inglings of enchauntmentes whereby he promyseth men helpe in their diseases or in their other distresses Let them flye false and prophane worshippings Idolatrye superstition and whatsoeuer else plucketh vs from god Let them hate the tyrannie of sinne whereby the libertie that Christ hath purchased vs is lost Let them watch constantly in the fayth and resist the Deuill and he shall depart from them whereby it shall come to passe that we hauing shaken of his yoke shall here leade a life acceptable vnto God and shall hereafter liue and reygne in heauen with our Lorde and sauiour Iesus Christ to whom be prayse honor power and glory for euer Amen The Cx. Homelie AND when hir Mayster and Mystresse sawe that the hope of their gaine was gone they caught Paule and Sylas and drewe them into the market place vnto the Rulers and brought them to the Officers saying These men trouble our Citie seeing they are Iewes and preache ordinaunces which are not lawfull for vs to receyue neyther to obserue seeing wee are Romaines And the people ranne against them and the officers rent their clothes and commaunded them to be beaten with rods And when they had beaten them sore they cast them into prison commaunding the Iayler of the prison to kepe them diligently Which when he had receyued such commaundement thrust them into the inner prison and made their feete fast in the stockes AS the Deuill partly with flatterie and deceyte and partlye by open force withstoode Iesus Christ while he liued here on earth and preached the Gospell euen so he vseth the same weapons against the Apostles of Christ at this daye that in tymes past he vsed This maye we see in this present hystorie For agaynst Paule preaching amonge the Philippians he setteth a Damsell possessed with the spirite of the Deuill by whome he giueth a notable testimonie of the truth vnto Paule meaning this way to bring the doctrine of the Gospell in suspition with wise men and to get himselfe some rowme among the professors of christian faith But the Apostle Paule quickly smelleth his subtiltie and compelleth the spirite being adiured by the name of
condemned For God requireth vs wholely for as muche as he will be worshipped of vs with all our hart with all our soule with all our strength Therefore they are not to be allowed which thinke it a foolishe thing to contend with other in religion As though it were lawfull to halt on both sides and euery day to chaunge religion as we vse to chaunge mony But these men be suche as God threatneth he will spue out of his mouthe bicause of their cowardly coldnesse Thirdly there are other who being of nature inclined to nouelties vpon euery occasion of neuer so small a gaine are contented to be persuaded to any thing or else will receiue the same without any persuasion Which as they are a filthie and dishonest kinde of people so Paule sheweth himselfe to be farre diuers from them saying I persecuted this way vnto the death â–ª binding and putting into prison all both men women And not coÌ„tented to haue put them in gaile which in this Citie professed not Christ I went with letters of the Elders as farre as Damascus to trouble them also that beleeued there And of this his doing he calleth the Bishop and Elders to witnesse least any man should doubt of it Heereby he declareth that such a feruent zeale could not be altered sodenly without some working of God so that he was called of God and constrained to embrace the faith of Christ as in the things folowing more manifestly I will declare This example of Paule teacheth vs that in religion we must cheefely beware we seeke not our owne aduauntage by taking the affections of the flesh to counsell For they that so do are carried about with euery winde and although they sometime take hold of true religion yet they by and by fall from the same again assone as they perceiue it agreeth not with their desires Let vs therfore cast away the blinde desires of the world and the flesh and harken to the voice of God which we must follow and embrace Chryst that being builded vpon him we may stande fast against all tempestes and stormes and so growe in him that hereafter wee may raigne with him in Heauen to whome be prayse honour power and glorie for euer Amen The Cxliij Homelie AND it fortuned that as I made my iourney and came nigh vnto Damascus aboute noone sodenly there shone from Heauen a great light round about me and I fel vnto the earth and hard a voice saying vnto me Saule Saule why perâ—ecutest thou me And I aunswered what art thou Lorde And he sayd vnto me I am Iesus of Nazareth whome thou persecutest And they that were with me sawe verily a light and were afrayd but they heard not the voice of him that spake with me And I sayde what shall I do Lord And the Lord sayd to me Arise and go into Damascus and there it shall be tolde thee of all things which are appoynted for thee to do And when I sawe nothing for the brightnesse of that light I was led by the hand of them that were with me and came into Damascus THe Apostle Paule speaking in chaines before the Iewes maketh a diligent reporte of the things by him done not to the intent that of vainglorie and ambition he meant to vaunt him of his vertues but to put away wrongfull suspitions and to make all men knowe that he toke him not to the Religion of Chryst rashely and of his owne heade but by Gods calling and appointmente and so preached the same vnto the Gentiles And to this end ought al those things cheefly to be referred which he yesterday spake touching his bringing vp profiting in the discipline of the law of his zeale in Religion and persecuting of Chrystes Church For hereby euery man might easily perceyue that so feruent and earnest a defender of the law and enimie of Christian religion could not so sodenly be altered but by Gods power and working This thing he here proueth nowe more euidently where he declareth the storie of his conuersion with all the circuÌ„stances in order which storie bicause it is otherwheres at large entreted we wil touch but such things only as make for the state of this present cause with a fewe other things the rehersal wherof shal not be superfluous and which to consider oftentimes shall be very profitable for vs. The first thing heere to be obserued is that Paule excuseth his leauing the Iewes religion for Christes by this one argument that God was the aucthor and Counseller of him therto Whereuppon we gather that they ought not to be reprehended which at Gods calling forsake their old superstitions and embrace true religion forasmuch as it is euident that God commaundeth nothing but that that is iust and wholesome and we owe him obedience without delay For onlesse we thus thinke wee can not excuse neither Paule nor the Apostles of lightnesse and inconstancie who all folowing the sonne of God chaunged that religion that they had bene borne and brought vp in These things teache vs how vniustly we are accused of our aduersaries for forsaking the Romishe Churche seeing we may answer them euen as Paule heere answered the Iewes namely that we haue done nothing of our owne head but haue altered our religion according to the appointment and commaundement of christ For although Christ vsed not the same mene and way with vs that he did with Paule yet we haue heard his voice sounding in his word and haue folowed him He crieth Come vnto me all thâ—t trauell and be heauy laden and I will refreshe you If any man thirst let him come vnto me and drinke I am the light of the world he that foloweth me walketh not in darkenesse I am the dore if any â—nter in by me he shall be safe and goe in and out and finde pasture He that entreth not in by the dore but climeth vp some other way is a theefe and a murtherer Againe I am the way the light â–ª and the truthe No man commeth to the father but by me Heereunto belong the sayings of the Apostles which being inspired with the spirite of Christe affirme with one accorde that in him onely saluation is to be had and founde What wise man therefore wil blame vs which following the liuely voice of Christ haue left the Romishe sea which hathe shewed vnto vs infinite wayes of saluation beside him yea which with hir traditions hath brought vs in dout of our saluation How much more are they to be reprehended which wickedly despise Christ calling vs aloude vnto him with his armes spred abrode being like to those obstinate and vnthankful persons of whome he complaineth in Esay the Prophet And if any man reiect our excuse verily he sufficieÌ„tly declareth that he is led with the wicked spirit of the Iewes who disdained to heare Paule defending himselfe with the same reason Secondarily heere appeareth the maruellous power of Christ and the meanes that he
more Pag. 85 8. Those which hee knowe before those also dyd hee predestinate Pag. 554 8. The spirit of adoption by whom wee crye Abba father 538 8. Neyther death nor lyfe can seperate vs from the loue of GOD. Pag. 328 9. It is not of the will or industrie of man but of the mercie of God. Pag. 135 10. With the harte man beleeueth vnto righteousnes and with the mouth confesseth vnto saluation Pag. 86 10. Whosoeuer shall call on the name of the Lorde shal be safe 665 10. How shall they call on him on whome they haue not beleeued Pag. 509.665 10. How shall they beleeue without a Preacher 509.665.49 10. Howe shall they preache without they be sent 49.510.58 10. Hearing commeth by the worde of God. 625 11. The giftes of God are without repentance 29 11. For if God spared not the naturall braunches 547 11. O the deepenesse of the ryches c. 29.111 12. He that doth mercifully let hym doe it cheerefully 147 12. In gyuing honour â–ª go one before an other 293 12. Reioyce with them that doe reioyce and weepe with them that weepe 491 13. Princes are not fearefull to them that doe well but to them that do euill 321 14. I knowe and am perswaded by the Lorde Iesus that there is nothing common of itself 603 15. Whatsoeuer thinges haue beene written afore time were written for our learning 3 16. The mysterye kept secret since the worlde begonne 674 1. COrinth 1. Wee preach Christ crucified vnto the Iewes a stumbling blocke and to the Gentyles foolishnesse 664 1. But vnto them which are called both of the Iewes and Gentiles we preach Christ the power of God and the wisdome of God. Pag. 538 2. The naturall manne perceyueth not the thinges of the spirite of God. 308.554 3. Paule fed the Corinthians with mylke 680 3. We are the Ministers of God by whome you haue beleeued 566 4. disposers of the secrets of God. Pag. 9 4. What hast thou that thou hast not receyued 308.270 4. In Christ Iesu through the Gospell haue I begotten you Pag. 509 6. Whoremongers and adulterers shall not inherite the kingdome of God. 181 9. Woe vnto mee if I preach not the Gospell 212 10. Ye cannot bee pertakers of the Lordes table 602 10. God is faythfull and will not suffer vs to bee tempted aboue our strength 578 11. There must bee sectes that they which are tryed among you might be knowne 590 13. Nowe we see in a glasse euen in a darcke speaking but then shal we see face to face 175 14. The spirites of the Prophetes are subiect to the Prophets 70 15. This corruptible must put on incorruption 541 15. O death where is thy sting 23 â— COrinth 1. All the promyses of God in hym are yea â–ª 537 1. As the afflictions of Christ are plenteous in vs c. 637 3. Of our selues wee are not sufficient to thinke c. 620.320 â–ª 5. Wee are messengers in the roome of Christ. 71 5. Euery man shall receyue according as hee hath done in bodye Pag. 175.675 5. God hath made him to bee sinne for vs whiche knewe no synne Pag. 535 9. GOD loueth a cherefull gyuer Pag. 485 1. GAlath 1. I maruell that you are so soone turned froÌ„ Christ Pag. 589 1. If an Angell from heauen preach any other Gospell 607 3. This onely woulde I learne of you whether you receyued the spirite by the deedes of the Law. Pag. 184 3. Though it bee but a mans Testament yet if it bee proued no man c. 186 3. Hee sayeth not to the seedes as of many but to thy seede as of one ibidem 3. The Lawe is our Schoolemayster vnto Christ. 334 3. There is neyther bonde nor free neyther Male nor Female 293. and 656 4. Bycause you are Sonnes God hath sent the spirite of his son c. Pag. 85 4. When the full tyme was come GOD sente hys Sonne c. Pag. 448 5. If you byte and deuoure one another 146. â—24 5. Would GOD they were cut off which trouble you 606 5. I testifie to euery man whiche is circumcised 589 EPhesi 1. Accordinge as hee had chosen vs in him before the fouÌ„dacions of the world were layd Pag. 294.525.202 1. Christ worketh all thinges in vs. Pag. 201 1. God hath made Christ sit on his right hande in heauenly places Pag. 36 4. Christ is ascended vp aboue all heauens to fulfyll all things 38. and 51 4. When hee went vp on hyâ— hee ledde captiuity captiue 37 4. Hee gaue some Apostles some Prophetes c. 10 6. Watch with all instancie and supplication 205 PHilipp â— In the name of Iesus euery knee should bowe 309 2. God woorketh in vs both to wil and to doe of good will. 270. and â—54 3. Our conuersation is in heauen Pag. 37 4. I can doe all thinges thoroughe Christ. 169 COlos 2. Hee hath spoyled al principalitie and rule and made a shewe of them openly 37 3. Filthie communication 15 THessalon 2. How they kylled the Lord Iesus 556 4. The Lorde himselfe shall descend from heauen in a showte and in the voyce of the Archangell 35 5. Reioyce euer praye continually 115 5. Examine all thinges holde faste that is good 655 1. TImoth 2. One Mediatoure Pag. 107 2. God would haue all men to come too the knoweledge of the truth 561.655 3. A Bishop must bee the husband of one wyfe 765 4. Meates are Sanctifyed by the woorde of GOD and prayer Pag. 147 5. Bee not partaker of other mens sinnes 15 6. Wee brought nothinge into this worlde and it is certayne wee maye carry naught awaye c. Pag. 299 2. TImoth 2. To deuide the word of Truth rightly and dulye Pag. 680 3. Applye thy reading 15 3. Thou hast perceyued my Doctrine 578.592 3. All scripture is gyuen by inspiration of God. 5â—2 4. Bee instant in season and out of season 351 HEbreor 1. Aungels are ministring spirits 246 2. Hee tooke not on him the Aungels but the seede of Abraham 105.178 4. Wee haue not an hyghe Priest that can not bee touched with the feelinge of oure infirmities Pag. 107 4. The woorde of God is a twoo edged sworde 660 9. Christ came to be an hyghe priest of good things to come 37 10. The bloud of Oxen and Gotes can not â—â—ke away sinnes 545 11. Faith is the grounde of thinges that are hopeâ— for 295 11. Without â—â—ith it is impossible to please God. 47.341.665 11. By fayth Moyses when he was great refused to bee called the Sâ—nne of Pharaos Daughter Pag. 320 13. Forget not to doe good and to distribute 139 13. Remember theÌ„ that are in bonds euen as if you were bound with them 491 IAmes 4â— The friendship of thys world is enimitie with GOD. Pag. 26 1. 〈◊〉 â–ª Christe was ordâ—yned before the worlde was made Pag. 109 4. The tyme is come that iudgement muste beginne at the house of God â–ª 269 5. God resisteth the proude 506 2. PEâ—r 3.
the supper whyle they denie that his body can be contayned in any place Let vs therfore see what is properly to be vnderstanded by his ascention next who ascended then after what maner and into what place he ascended And vnto these afterwarde we will adioyne the cause why he ascended and what commoditie and profite commeth to vs by his ascention They properly are sayde to ascende which go from a lower place vnto an higher Wherfore ascention is a moouing or carying the Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one place to another and that from a place beneath vnto a place vpwarde And that euen here there is such a motion or moouing none but he that is most contentious can denie For this is it that Luke meaneth in the beginning of this booke where he speaketh of Christes ascention saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he went vp or ascended and in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he was taken vp Both which wordes signifie a taking or carying away from a lower place vnto an higher Neyther admit we their cauillation where they expounde these wordes the clowde that conueyed him out of their sight thereby feyning their disparition or vanishing out of sight For euen there it is sayde of the clowde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it caried him or tooke vp on high that in the meane season I saye nothing how Christ must needes be in a place while he was in the clowde vsing it as an instrument whereby to ascende Beside that the Apostles behelde him with their eyes as hee went and sought him not looking this waye and that as one conueying himselfe inuisibly away For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as he went marke the locution whereby is euidently declared a moouing from a place to a place the Apostles behelde him looking vp into heauen But what needed they to lift vp their eyes to heauen if the Lorde were not caried into heauen Why did they not rather looke hither and thither for him into the ayre as after one that sodeinly vanished away And the Aungels afterwarde reprehend not the Apostles for that they vainelye supposed he was gone vp into the element but they rather confesse it to be true and plainely entreate of his comming backe againe Ascention therefore is a moouing from a lower place to an higher whereby Christ was caried vppe into heauen For vnlesse we confesse this the holy ghost must be accused who without cause in rehearsall of a plaine hystorie which all men ought to knowe woulde of purpose beguile vs with needelesse wordes It followeth next to see who is ascended But the storie is of Christ Iesu which being raysed from the deade prooued the veritie of his bodye fourty dayes togither by many argumentes But when the Scriptures speake of Christ the distinction of natures whereof he consisteth as the Scripture teach vs must be verye well obserued For he which from euerlasting is very God of the same maiestie and glory with the father yea of one substance with him he in the time appoynted as Paule sayth was made man of a woman that is tooke vpon him manhoode or the nature of man Wherefore in one and the selfe person of Christ are ioyned two natures to saye the diuine and the humane And yet by reason of the vnitie of person the natures be neyther confounded nor chaunged but the propertie of eche nature remayneth whole and distinct And by vnitie of person it commeth to passe that that which is proper to one nature onely is attributed to whole Christ and Christ is sayde to haue done or suffred that which is peculiar to one nature onely which thing the fathers vsed to call the communion or comixtion or likenesse of properties of speache It appertayneth to the diuine nature that Christ is sayde to be from euerlasting and before Abraham was borne who notwithstanding after his humane nature was borne afterwardes in a time appointed And the sonne of God is sayde to haue suffred and dyed where his diuinitie can neyther suffer nor die And yet it is trulye sayde For he that was truely the sonne of God wherein he was able to die dyed According to the same reason the sonne of man was sayde to be in heauen when he was vppon the earth bicause the same touching his godheade pierced the heauens also although according to his body hee was in the earth and there commoned with Nicodemus Which things if we obserue in this place it shall appeare that Iesus Christe tooke his humane nature which he receyued of the virgins bodye into heauen For it can not be vnderstanded of his diuine nature whereof it is saide I fill heauen and earth Againe Heauen is my throne and the earth is my footestoole And whereas the Godhead is not mooued from place to place but is infinite immeasurable ascention by no meanes agreeth therewith And yet we truely saye that God ascended bicause Christ who is very God ascended in his manhoode And yet we deuide not Christ into partes or denye the vnitie of person as did one Nestorius but we make a difference betweene the natures of Christ and their properties as hee deuideth not man that maketh a distinction betweene the actions of the soule and of the bodye which are knowne to be much different And here that saying of Austen is to be well marked where hee forbiddeth vs to take euerye thing in God to be euery where as God. And Christ ment not to prooue the presence of his Godheade by the extending of his body into all places but by the operation of his holy spirite But the Scriptures shewe also the place into which he ascended And Luke sayeth that he was taken vp on high And the Angels afterwarde call it heauen that it might appeare vnto vs to what place he went And Marke more expressely signifying the place in heauen writeth that he is set downe on the right hande of the Father Wee knowe what a great manye holde and affirme of the heauens which by them vnderstande the kingdome and presence of god We knowe also that the right hande of God maye be taken for the felowship of the diuine maiestie and kingdome into the which we confesse that Christ is truly taken according as he sayth All power is giuen to me in heauen and in earth But we saye there is here a certaine place assigned into the which we one daye shall be receiued to reigne with Christ for euer And this sense we draw out of Christes owne words speaking of his departure In my fathers house bee many mansions or dwellings which if it were otherwise I woulde haue tolde you I go to prepare you a place And if I go to prepare you a place I will come againe and take you vnto my selfe that where I am there may you be also Coulde he more plainly and expressely declare a certaine place Paule in the heauenly place and
dwelling of the Saintes sheweth vs Christ saying Our conuersation is in heauen from whence we looke for a Sauiour euen the Lorde Iesus Christ. Doth he not here appoynt the same place vnto Christ into the which our bodies shall once be receiued To this is to be ioyned the describing of the maner and order of the resurrection to come where he sayeth The Lorde himselfe shall come downe from heauen with the noyse and voyce of an Archaungell and trumpe of God and the deade in Christ shall first aryse and then wee that be on lyue which shall remayne shall be taken with them in the Clowdes to meete the Lorde and so shall we alwayes be with him He sayth that Christ the Lorde shall come yea descende from heauen and that it might appeare of what heauen he meaneth he sayth that we shall be taken in the Clowdes to meete Christ in the aire Therfore all these things are to be vnderstanded of some higher place in heauen where both Christ sitteth and raigneth in his body and into the which all the elect shall hereafter be translated Howbeit Luke is most diligent in describing the maner of his ascention Where first he sayth that holding vp his handes into heauen he blessed the Apostles that is bade them farewell and after the common maner of men departing one from another commended them to the tuition and protection of God almightie Afterwarde they looking vpon him he was taken vp into heauen Which one thing conuinceth them of vanitie and errour which saye Christ vanished away inuisibly For if they herein saye true how was he taken vp on high the Disciples looking vpon him Or would he therefore seeme to ascende bicause he woulde haue vs beleeue he were still conuersant on the earth Herevnto is to be added the ministerye or seruice of the Clowde which as it conueyed him from the earth as in a chariot euen so it caried hym higher than mans sight coulde reach to and tooke him out of sight He vsed the Clowde as a chariot according to that saying of the Psalme which makest the Clowds thy Charet For the Clowde was both a token of heauen into the which he should ascende and also bare plaine witnesse of his heauenly and diuine maiestie Wherevnto also is to be referred the appearing of the Aungels which he would not onely haue witnesses but also ministers of his ascention For it was meete that he which vsed the seruice of Angels in his conception natiuitie temptation death and resurrection should now likewyse vse the same ministers when he woulde declare the greatest poynt of his maiestie And it serued for our profit bicause we might know the maiestie of our sauiour and that although he were absent in bodye yet that he would easily protect and defende vs by his holye spirite and ministery of Aungels whose power hath long since bene prooued by many examples to be infinite and inuincible And although these be great tokens of Christes diuine maiestie and power yet maye we receyue more comfort of the causes mouing Christ to ascende into heauen For by them appeareth the great vtilitie that commeth to vs And first it was requisite so to be bicause of our redemption and saluation which otherwise coulde not be accomplished For whereas by reason of sinne the gates of heauen were shut vp and such is the corruption of our nature that Paule sayth fleshe and bloude that is man ledde with corrupt and carnal affections cannot inherite the kingdome of God it was necessarye that the heauens shoulde be opened againe by Christ that wee might take him for our sauiour and Redeemer This did Christ most commodiously by bringing his fleshe which he tooke of the Uirgin into heauen For who perceyueth not there is a waye made for our fleshe into heauen when he heareth that Christes fleshe in all poyntes lyke vnto ours sinne only excepted is resident in heauen To saye nothing in the meane season of the permutation and chaunge here made For as Christ graffeth his spirite in our hartes to th ende it shoulde be to vs in this lyfe the earnest and pledge of our eternall saluation so againe he caried into heauen our fleshe which he tooke of the virgin Marie that we myght be certified as it were by this pledge that we one daye should in our bodyes inherite the kingdome of heauen Wherevnto Paule hauing respect writeth God which is rich in mercy through the great loue wherewith hee loued vs euen when wee were deade by reason of sinne hath quickened vs togither with Christ for by Grace are you saued and hath also raysed vs vp againe and hath also made vs sit with him in heauen And Paule speaketh not these things in vaine but hath Christ the warranter and Auctor of his saying whose Testament as it were these words following are Father I will that where I am these also whome thou hast giuen me may be with me Wherefore that strong and inuincible trust through the consideration of his ascention ought to bee in euerye mans minde that Tertullian speaketh of Be out of care or be of good cheere fleshe and bloude you haue gotten both heauen and the kingdome of God in Christ. Furthermore by Christes ascention into heauen as by a publyke triumphe we are certifyed of the victorie that he hath gotten of the Deuill For as the Princes of this worlde when they haue vanquyshed their enimies returne home agayne with triumph wherin the Captaynes of the enimies are led Captiues and their ensignes displayed all which declare the victory to be verily gotten so the sonne of God after he had made warre against the Deuill the Prince of this worlde and had vtterly subdued him woulde after this solemne pompe in the sight of his friendes go agayne into heauen that we might be assured the Deuils power was vanquished and that we were deliuered from his tiranny And to this ende Paule seemeth to alledge that saying of the .lxviij. Psalme When he was gone vp on high hee ledde captiuitie captiue and gaue giftes vnto men And in another place hee writeth He made an open showe of rule and power and triumphed ouer them in his owne person Therefore as often as the power of Satan sinne and death shall make vs afrayde so often let vs flye to Christes ascention wherein he hath giuen vs an euident signe of victorye gotten of them and hath sealed the affaires of our redemption as it were with publike and solemne triumph Thirdly the reason of Priesthoode required that Christ shoulde enter into heauen wherevnto Dauid witnesseth he was assigned saying The Lorde hath sworne and will not repent him Thou art a Priest for euer after the order of Melchisedech But the high Priest was woont once euerye yeare to enter into the holy place that was wythin the veyle and that not without bloude which bicause it was a figure of things it behooued Christ shoulde enter
once for all into that very Sanctuary to saye into heauen with hys true body and bloude which he tooke of vs that he might there appeare before God for our sinnes and appease the wrath of god Hitherto appertayneth it that Paule sayth Christ is not entred into a sanctuarye made with handes but into heauen it selfe that he myght appeare now before God for vs. Againe Christ being an high Priest of good thinges to come came by a greater and a more perfect Tabernacle not made with handes that is to saye not of this building neyther by the bloude of Goates and Calues but by his owne bloud he entred in once into the holye place and founde eternall redemption Of the which we gather that Christ after he had perfourmed the things he came to doe on earth entred into heauen to accomplish that which remayned there to be done that is to place himselfe there a Mediatour intercessour and aduocate for vs Wherevnto all those thinges are to be referred that are written in the Scripture touching the office of an Intercessor and aduocate And here is no small fruite of Christes ascention For as often as the conscience of our sinnes troubleth vs and that we thinke heauen is shut a gainst vs by reason of our sinne so often we may flie to the consideration oâ— the ascention as to a most safe sanctuarye and be assured that he is in heauen which maketh intercession for vs who by reason of his merite couereth our vncleanesse and reconcileth vs vnto god Iohn the Apostle teacheth vs the same in these wordes Little children I write these thinges vnto you to th ende you shoulde not sinne But if any man sinne we haue an aduocate with the father Iesus Christ the righteous And Paule sayth Who shall be able to charge the elect of God with sinne It is God that iustifieth who is it that condemneth It is Christ that is deade yea rather that is risen againe who is also on the right hande of God and maketh intercession for vs. Moreouer bicause the Apostles as yet perceyued not these things therfore being astonied with Christes sodeyne departure looked wishely vp into heauen missed his bodily presence which they were woont to haue it behooued they should be more fully instructed Therfore Angels clothed in white garments appeared to them which spake to them on this wyse You men of Galiley why stande you looking vp into heauen The same IESVS which is taken from you vp into heauen shall so come euen as you haue seene him go into heauen There is in these wordes first a reprehension and then a singular comfort and consolation Wee therfore will speake of ech of them as much as this place shall require The beginning of their saying seemeth to haue in it some reprehension You men of Galiley say they why stand you looking vp into heauen Here the Aungels accuse not onely the deede of the Disciples but also the affection and ignorance of their minds For the Apostles therfore lift vp their eyes into heauen bicause they sawe Christ was taken vp in the Clowde And the Aungels denie it not but rather confesse that it so was They were worthy of reprehension that being so often admonished of Christes departure and instructed so often with promises that they should haue the holy ghost would yet desire to haue Christs bodily presence and seeke him both with minde and sight after a sort wayte that he should come downe againe vnto them This therfore the Angels reprehende as if they should saye what ignorance grossenesse of hart is this of yours why marueyle you still at Christes departure Hearde you not before how he must thus depart Hath he not promised you the holy ghost to be your comforter and tutor why therfore wayte you not for him and let passe this bodily presence vntill the daye he shall come in the glory of the father to iudge the quicke and the dead as you may remember he tolde you before this And if we conferre the wordes of the Aungels with the things spoken a little before in the storye of the Ascention it shall appeare as cleare as day that there ought no such bodilye presence of Christ Iesu to be established on the earth from henceforth as they feyne which saye that the body of Christ which was borne of the virgin Marie which honge on the crosse which was buried is eaten in the supper corporally substantially and really handled with the hands of the faithful They see that the hystory of the ascention maketh against this grosse opinion and therefore they make of it a disparition or vanishing away as before I sayde Further they abuse the places of the Scripture First they alledge the wordes of Paule Christ is ascended aboue all heauens to fulfill all things Wherevpon they gather that the condicion of his body being chaunged is spred ouer all places as well supernall as infernall and so he filleth all things with his body Then flying to his diuinitie by reason thereof they saye it must needes be that his humane nature should be euery where likewyse bicause it is vnited and knitte with the Diuine And they thinke they haue founde Gordius knot whyle they say such is the coniunction of the natures that it can not be sundred by death howe much lesse then can this grosse distance of places separate it They haue also the promises of Christ whereby they thinke their opinion confirmed For these be his wordes Where two or three bee gathered in my name there am I in the middest of them Agayne I am with you vntill the ende of the worlde They ioyne to these the wordes of the supper and crie out till they be hoarce againe This is my body which they make also wordes of promise as though Christ by them had promised a reall and substantiall presence of his bodye But the answere is easie to all these As touching the place of Paule we will not dispute of the heauens after the maner of the Philosophers We knowe that Aristotle appoynteth no place without the compasse and circle of the heauens But it is not lawfull to rest vpon the authorite of an heathen man when matter of fayth is in question Paule speaketh of the heauens that be aboue vs and bicause they be accounted among the parts of the world and shall melt in the fire of the last day he sayth that Christ is ascended aboue them to testifie that he is now out of the circuite of this corruptible worlde and taken into that place which from euerlasting was appoynted for the elect and is subiect to no decay or destruction Therfore the more they vrge that Christ is ascended aboue all heauens thereby it appeareth the more hee is gone forth of the worlde Paule addeth to fulfill all thinges which they expounde of Christes body bicause they will shew themselues grosse and foolishe inough For who seeth not
of the Princes beleeue in him or of the Phariseyes But this people that know not the lawe are accursed Let vs therefore consider the counsell of God which as Paule sayth vseth to choose the foolish contemned and vile things and of no reputation in the worlde to confounde all wisedome power and authoritie of the worlde And thus doth he not without cause For hereby it appeareth that we ought to glory or reioyce in nothing but in God alone Let others obiect vnto vs Emperours Kings Bishops Cardinals Councels and Uniuersities Doctors in Scarlot and our Maisters illuminate and whatsoeuer else in the worlde is glorious by pretence of wisedome and holynesse and on the other side let them scorne and mocke the miserable and despised state of them in this worlde which haue professed the Gospell and we will aunswere with Iesus Christ our sauiour and doctor Wee thanke thee O father Lorde of heauen and earth bicause thou hast hidden these things from the wise and prudent and reuealed them to the little ones euen so father was it thy good will and pleasure But Luke writeth that there were women also in the company of the Apostles which some thinke were they only that came with Christ when he came last out of Galiley to Hierusalem But as I will not denie but some of that number might abide with the Apostles so I thinke this place may be very well vnderstanded of the Apostles Wyues For the Gospell plainely expresseth that Peter had a wyfe And if we affirme the same of Mathewe we doe it not in vaine seeing it plainly appeareth he both had a dwelling of his owne and also kept a familie and housholde And Paule manifestlye testifyeth that the Apostles led about their Wiues when they preached the Gospell Although I am not ignorant how the maintayners of vnchaste singlenesse expounde that place of certaine faithfull women that followed the Apostles But the pieuish men perceyue not what iniurie they doe vnto the Apostles whyle they thus saye For what excuse is left for the Apostles if they leaue their owne Wyues and carie about other mens God defende therefore that we shoulde thinke such absurditie pieuishnesse and dishonestie in the most holy Legates and Ambassadors of Iesus Christ. I surelye beleeue that the Apostles Wiues came from Galiley with their husbande 's the Apostles for whom it was not lawfull to depart from the Citie vntill this present daye For where they were ordayned to take part with the Apostles of all their traueyles and daungers it was requisite that they shoulde be prepared and strengthned with some speciall gift of the holy ghost They that contend and affirme that single lyfe is of necessitie to be enioined vnto persons ecclesiasticall are more foolish than whom we neede much to confute in so great light of the Gospell considering as it is playne vnto all men that wedlocke is honorable in all persons and the bed vndefiled Amongest these women also was the holy Uirgin the mother of Iesus Christ and certaine brethren of Christes whom according to the custome of the Hebrew tongue wee vnderstande to haue bene his kinsmen Christ a little before his death had committed the tuition of hir to Iohn the belooued Disciple which tooke the charge of hir vpon him most faithfully kept hir And here is the last place that the Scriptures make any more mention of hir Nicephorus writeth that she dyed in the daies of Claudius the Emperour when she had liued fiftie and nyne yeares Eusebius in his Chronicles sayth she was assumpted or taken vp into heauen but he confesseth this to be an vncertaine doctrine or tradition bicause he addeth as some write it was reuealed vnto them In the dayes afterwarde sprang vp certaine Monkes who were not ashamed to fayne a whole storie of hir Assumption whereof the olde writers knew nothing as appeareth by Epiphanius writing against the heretikes called Antidicomarianitae If some seeme to haue erred let them seeke the steppes of the Scripture and they shall finde neyther the death of Mary neyther whether she died or died not neyther whether she were buried or not buried And a little way after I saye not that she remained still on lyue neyther affirme I that she dyed For the Scripture passeth the mynde of man and leaueth the matter in suspence bycause of that precious and most excellent vessell least any man might suspect any carnall things of hir To the which I adde that it seemeth incredible the holy ghost would haue so marueylous an Assumption concealed if there had bene any seeing he caused the translation of Enoch and Ely so diligently to be written The things that after Christs ascention happened to hir he would should vtterly be forgotten least they might giue any occasion of superstition which he knewe would growe about the worshipping of hir And surely it is marueyle the holy ghost would haue the things that concerned his mother to be kept in silence and the doings and doctrine of the Apostles to be written with such diligence But we are hereby admonished that we should not be so occupied about the supersticious worshipping of them that had bene men as about the doctrine of the Apostles In the meane season it shall profite vs to marke howe Christ Iesus appoynted to his beloued mother and deere kinsfolke so weake a succour and safegarde For if we consider the Apostles after the iudgement of the worlde they had no power no riches no authoritie no armour whereby to defende that most holy vessell of the grace and glory of God against the assaultes of the world Why therefore doth he not rather commende hir to the trust of some mightie Prince whose mynde and will he myght easily encline to take the charge of hir But he that hath mens harts in his rule needeth no fleshlye succors for the defence of his beloued Therfore the charge that Iohn had of hir was sufficient for the blessed Uirgin Let vs also learne to put all our trust not in mans helpe but in the protection of the most highest neyther let vs be discouraged if being forsaken of great personages wee haue none to fauour vs but only such as are strengthlesse and whose selues haue neede of Patrones and defenders and are subiect to all mens iniuries For it behooueth vs to saye with Dauid The Lorde is my light and my saluation whom then shall I feare The Lorde is the strength of my lyfe of whome then shall I be afrayde The Lorde is on my side I will not feare what man doth vnto mee Last of all the Euangelist declareth what the Apostles did whyle the sending of the holye ghost was deferred For if we number the dayes we shall finde it tenne dayes after Christes ascention before the holye ghost was giuen For Christ was fourtie dayes still conuersant with his Disciples and prooued the veritie of his resurrection by manye argumentes And the fiftye daye after the feast of
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
also is a remedy agaynst the slaunder of the crosse but rather it is to be referred to the order of our redemption and saluation which he purposeth to intreate of But bicause he speaketh of the resurrection in the processe following we will now be the shorter Among other things it is chiefely to be considered that hauing described the person of Christ omitting many other things he maketh mention onely of his death and resurrection The cause was for that in these twoo the whole summe of our saluation is conteyned For by his death he pourged the trespasse of our sinne which otherwyse coulde not haue bene pourged By his resurrection he ouercame death which was the punishment of sinne and subdued the forte thereof according to the saying of the Prophete alleaged by Paule Death is swallowed vp in victorie Death where is thy sting Hell where is thy victory The same thing Peter seemeth to meane in this place where he sayth that the sorowes of death were loosed by Christes resurrection bicause it was impossible that he shoulde be holden of it Neyther of the dolors of the body which followe death can it be expounded syth yet we feele them to be most bytter But the powers of death are loosed and the terrors taken away wherewith in times past it tormented mens mindes For it vsed sinne as a sting the punishment wherof God appoynted this death and therfore it must needes be terrible seeing it was the punishment of sinne And albeit Christ hath taken sinne away yet death remayneth whereby we passe out of thys life and worlde but by the merite of Christ it is made the doore of lyfe and therefore it can no more feare them that beleeue as Christ sayth He that heareth my worde and beleeueth on him that sent mee hath euerlasting lyfe and shall not come into damnation but is scaped from death vnto lyfe Therfore sayth the Apostle in another place that Christ through death subdued him that had Lordship ouer death Which coulde not haue bene sayde vnlesse he had risen againe after death Therefore these twoo must alwayes be ioyned togither which thing Paule doth diligentlye obserue where he sayth Christ was deliuered for our sinnes and raysed agayne for our iustification Agayne This is the worde of faith which we preach If thou knowledge with thy mouth that Iesus is the Lorde and beleeue in thy heart that God raised him vp from death thou shalt be safe Where he maketh mention onely of the resurrection but he therein includeth death also bicause a resurrection without death can not be imagined Let vs therefore learne to know Iesus Christ who being verye God from euerlasting became man for our sake cleansed our sinnes by his death ouercame the sorrowes and strength of death by his glorious resurrection and being ascended into heauen maketh intercession for vs To him be blessing honor power and glory for euer Amen The .xv. Homelie FOR Dauid sayth of him afore hande I sawe God alwayes before mee for he is on my right hande that I shoulde not be mooued Therfore did my heart reioyce and my tongue was glad Moreouer also my flesh shall rest in hope bicause thou wilt not leaue my soule in hell neyther wilt thou suffer thine holy one to see corruption Thou hast shewed mee the wayes of lyfe thou shalt make me full of ioy with thy countenance THe Apostle Peter in our yesterdayes Sermon declared the chiefe articles of our Christian faith shewing vs how Iesus Christe was very God and man how he suffred death for vs and rose againe from the deade The ende and vse of all whiche is to teache vs to acknowledge him to be the redeemer of mankinde that was promised Howbeit the article of resurrection for many causes might seeme very incredible among the Iewes For besides that it seemeth doubtfull to mans reason there was no small number of Saduceys which flatly denied it And the souldiours being bribed of the Priestes with money had bruted a false rumour how the disciples of Christ had stolne his bodye out of the graue Yea and Christ himselfe after his resurrection did not shewe himselfe to all the people as before he vsed but was conuersant onely with his disciples Therefore it was necessarye that this article shoulde be both more plainly declared and with more sounde arguments confirmed especially for that the Apostles fayth was had in suspition of all men Wherfore Peter flyeth to the authoritie of Dauid the most notable king and Prophete among the Iewes by the testimony of whom taken out of the .xvj. psalme he prooueth that the resurrection of Christ ought to seeme neyther straunge nor incredible forasmuch as the same came to passe according to the counsell and ordinance of God and was also long before prophecied by the Oracles of the Prhphets And bicause Peter afterward confirmeth the authoritie of this testimony and sheweth that it appertayneth only vnto Christ it should be superfluous nowe to tarie long in proofe of the same For the authority of so great an Apostle ought to suffice vs which the Iewes their selues to whome these things were spoken were not able to refell Let vs rather marke that Dauid so speaketh this in the person of Christ that he himselfe also taketh comfort thereof which comfort belongeth also to all them that woorship Christ bicause the things spoken of the heade must after a sorte belong also vnto the members We must therfore diligentlye consider this place which most absolutely comprehendeth in it all the reason of true religion with the most wholesome fruites of so holy a studie amongst which the resurrection of the bodies is mentioned which the holy Prophet declareth diligently and at large He expresseth in one verse the whole summe of all godlynesse and holy life where he sayth Afore hande I sawe God alwayes before mee For he is on my right hande that I should not be mooued Here are two things sayd First he telleth what he doth then wherefore he so doth Touching the first he sayth Aforehande I sawe God alwayes before me Or as it is in the Hebrue I set God in my sight or before mine eyes Therfore Christ followed this rule of lyfe to set the Lorde alwayes before his eyes and to thinke he liued alwayes in his sight This to doe as it ought to be twoo things are most worthy to be obserued The one is the study endeuour of obedience For we vse to saye they set God before their eyes which haue regarde to his preceptes and being stirred vp with an holye feare of God study to please him from whom they know nothing is hid Concerning this study of obedience God himselfe speaketh where he commaundeth Abraham to walke before him or in his sight The other is fayth whereby in aduersitie we looke onely to God and seeke for helpe succour and deliuery from him onely Hereof Dauid in an other place speaketh saying Beholde euen as
and gouerneth them defendeth and enricheth them moste bounteously with the treasures of his heauenly kingdome The same is a priest for euer according to the order of Melchisedech For he taught in times past and daily doth teach in his Church And by the onely sacrifice of hys body hath purged all the sinnes of men And nowe he maketh intercession for vs before his father being a faithfull bishop to performe all the things which remayned to be done for vs with the father Therefore whosoeuer truly acknowledge the sonne of God to be a king and Priest and the only sauiour of the Church of God and staye vpon him only they beleeue trulye in the name of the sonne of God which the Apostle teacheth to be the chiefe commaundement of God. The ende or fruite of this faith is the wholenesse and soundnesse of all man such as we see happened to this lame man and halt Christ bicause of his faith bestowed on him perfite health of body so that nowe he was able to walke to leape and to skippe And that his soule and conscience was likewise healed appeared by that he praysed God and ioyned himselfe to the Apostles Therefore Christ hath made vs all perfitely whole by faith And he deliuereth vs not from sinne and the punishment therof alone but also regenerateth vs by the immortall worde of God through the operation of his spirite Whereby it commeth to passe that we vnderstande the things that be heauenly frame our selues to the will of God resist the desires of the fleshe and finally can doe all things in Christ which strengthneth vs And after this life attayne to the perfite saluation and true blisse which is prepared for vs in heauen Into this blisse the soule departing this worlde by faith is receyued and commeth not into iudgement And the bodie when it shall haue put of all corruption being raysed vp in the later daye by the trumpe and voyce of an Archaungell shall rise againe Therefore this is a most large and ample fruite offaith which also we can attaine to none other waye than by faith in christ Let vs therefore studie the worde of God by the which God giueth vs faith Let vs ioyne feruent prayers to our studie that being quickened through this faith we may attayne perfite health both of bodie and soule and come to the possession of heauen in Iesus Christ our only sauiour king and Priest to whome be prayse honour power and glory for euer Amen The .xxiij. Homelie AND nowe brethren I knowe that you did it through ignoraunce as did also your Rulers But God which before hath shewed by the mouth of all his Prophetes howe Christ shoulde suffer hath thus wise fulfilled Repent you therefore and conuert that your sinnes may be done awaye When the time of refreshing commeth which we shall haue of the presence of the Lord and when God shall sende him which before was preached vnto you that is to witte Iesus Christ which must receyue heauen vntill the time that all things which God hath spoken by the mouth of all his holy Prophets since the worlde beganne be restored againe THe Apostle Peter in the seconde parte of his sermon touching the myracle done vpon the lame man hath so declared God to be the author thereof that he hath also shewed the Iewes of their great wickednesse committed agaynst Iesus Christ the sonne of god And where there was nothing more horrible and cruell than this fact of theirs it is no doubt but a great number of them in their consciences were not a little wounded and feared Wherefore it was necessary to shewe them the waye of repentance and saluation This doth he in this place which is the thirde member of his sermon wherein he marueylously frameth himselfe to their disposition and capacitie First bicause they seemed to stande vppon the pitte of desperation he teacheth them that there is yet hope of pardon and saluation Then sheweth he them the way of saluation and exhorteth and mooueth them with most weightie reasons to take holde of the same All which thinges being discussed shall much serue for our instruction For they teache vs that God will likewise pardon them which haue most grieuously sinned and they shew what way of saluation they must take which will be reconciled vnto God and are desirous to be saued His beginning is very wittie and commodious in that he teacheth them they be not yet past hope of saluation For except sinners vnderstande this in vaine shall we exhort them to repentance bicause they will thinke it cannot profite them And then it will come to passe that eyther they will become stubborne and heape sinne vpon sinne or else will be swallowed vp of desperation as we reade Iudas was which thing was the cause that the Prophetes among the grieuous reprehensions wherewith they accused the sinnes of the people and threatened them punishment did intermeddle promises and oracles of Christ our sauiour that being feared with the conscience of sinne they might lift vp their mindes againe through faith in the sauiour promised them and learne to seeke saluation in him Peter followeth the industrie of these Prophetes which knewe it belonged to his dutie not to feare the people from Christ by threatening woordes but to winne them vnto him Which ende and marke the Ministers of Christ in these dayes ought to set before them But let vs see the arguments wherwith Peter encourageth them to hope for pardon and saluation First he mitigateth their offence by reason and pretence of ignoraunce I knowe sayth he that you did it through ignorance as did also your Rulers For if they as Paule sayth had had knowledge they would not haue crucified the Lorde of glory Yet Peters wordes are not so to be taken as though he woulde nowe extenuate or excuse their wickednesse which before he so set forth exaggerated For so could he not do without suspicion of lightnesse And ignorance of it selfe excuseth not the things that are committed against the glory of God yea ignorance is no small fault considering we knowe that men are created to that ende to knowe God to worship him and glorifie him But he meaneth to make a difference betweene the Iewes sinne and the sinne against the holy ghost This sinne is when men wittinglye and willingly cast away the knowen truth and Christ whome they knew in their mindes and so make warre with God and his Christ as is euident Iudas the traytor Iulian the Apostata and such other whelpes of that haire did Christ testifyeth that such mennes sinnes shall not be forgiuen And Iohn forbiddeth vs to praye for it The reason hereof the Apostle in the .vj. Chapter to the Hebrues rendreth by a feate similitude taken from the earth For as the earth being well husbanded and watred from aboue and yet remayning barren and fruitlesse by that argument sheweth sufficiently that it will neuer be good so if men
shoute required to haue Christ most shamefully crucifyed There are infinite lyke examples which teach vs that Tirauntes cannot allwaye doe what they list These serue to encourage vs that we be not afrayde at the vaine threates of the worlde but to follow our vocacion boldely and not to doubt of Gods defence and ayde who hauing nombred the heares of our heade will suffer nothing to happen vnto vs without his good prouidence and pleasure He defendeth those that be his in the middle of Babylon and Egipt as long as he seeth they serue to set fourth his glorie and to bring other into the way of saluation And when they haue finished their course he calleth them vnto him And although it may then seeme the wicked haue some power vpon them yet is it none other but that they ryd the godly out of this myserable dungeon of the flesh whereas they themselues in the meane season fill vp the measure of their iniquitie and be receiued into Hell among them which brought feare into the lande of the lyuing Furthermore we may behold the state and condicion that tyrants are in when they seeme to be of most power and authority that is to say how while they go about to put many in feare they stande in feare of many The same cōmeth to passe in them that we see fal out among cruell beasts such as are Beares Lions Panthers other like These beasts are fierce against all they meete with are feared of all men Yet men make taltrops digge pits for them and make engines to kill them wherby it commeth to passe many times that that beast which not long before made an whole country afraid is killed by the hande of some one man the most cowarde and fearefullest of al other men Tyrants many times find it so commeth to passe by them and therefore they are still vexed wyth the preposterous feare and dread of the people and going about to make all men afrayde liue in feare of them that are nearest about them as Luke in this place saith these men did Hence proceede those exquisite gardes that Tyrauntes haue about them for preseruation of their bodies and lyfe For this cause most times they wage souldiours and armed men out of straunge Countries and promyse them selues more safety in the defence of straungers than in their owne countrymen bicause among straungers they thinke there be none that hope for any gaine by their death For this cause Masinissa King of Numidia being both in amitie and league with the people of Rome and hauing foure and fiftie children garded his bodie with mastiues and bande dogs reposing in them a more sure succour and defence than in men whome he knewe hee had many times offended What shall we say of Dionysius which caused his daughters to learne the Barbers craft bycause he woulde not commit his throte to the handes of men And after his daughters were mariageable woulde trust them no longer nor neuer woulde company wyth any of his wyues before they were dilygently searched and ransaked But Histories be ful of these examples which may both comfort vs against tyrantes and teach all men that be in authoritie to doe iustlye and truely and not to thinke their lyfe safe through vnbrydeled authoritie For the more they make afrayde the more they prouoke to lye in wayte for their goodes and lyues And whosoeuer be ledde wyth the feare of God and thinke to follow his commaundements and moderate their authoritie and power after the same although sometimes the wicked craftily laye wayte for them yet shall they perceyue that God defendeth them who can easily scatter the deuyses of all that are seditious as we are taught by the examples of Dauid and Ezechias Last of all Luke telleth what the Apostles did after they were let gone saying They came vnto their fellowes and shewed them all that the highe Priestes and Elders had sayde So they declare all the matter to the congregation both for that they woulde mooue them to prayer as the things following declare and also that perceyuing the threates and attemptes of their enimies they might all arme themselues with a christian valiantnesse and pacience and as farre as they might without preiudice of religion take heede of their ginnes and snares By which example we are taught that it is lawfull for Ministers of the Church to declare openly to the congregation whatsoeuer the professed enimies of the truth take in hande agaynst Christ and his flocke Which thing manye nowe a dayes thinke not onely superfluous but also to haue in it some likelyhoode of sedition when eyther the Popes Bulles or the decrees of Synodes and Counsayles and horrible threates of Antychrist are recited before the Congregation But by these mennes iudgement both Christ and his Apostles shall be accused of sedition who it is euident many times thus did Let vs rather remember that the Ministers of the Churche are appointed to be shepeheardes and watchmen It is therefore their dutie to rebuke Woolues and to warne the sheepe of daungers at hande The ende of all these things is that the faithfull shoulde turne vnto God by prayers and amendement of lyfe and be armed with Christian fortitude and constancie of fayth that when we haue ouercome all the attemptes of our enimies we may be taken at length into the blessed kingdome of Iesus Christ to whome be praise honor power and glory for euer Amen The .xxx. Homelie AND when they hearde that they lift vp their voyces to God with one accorde and sayde Lorde thou art God which hast made heauen and earth the sea and all that in them is which by the mouth of thy seruaunt Dauid hast sayde why did the heathen rage and the people imagine vaine things The kinges of the earth stoode vp and the Rulers came togither against the Lorde and against his annoynted for of a truth against thy holy childe Iesus whom thou hast annoynted both Herode and also Pontius Pylate with the Gentyles the people of Israel gathered themselues togither to do whatsoeuer thy hande and thy counsell determined before to be done And nowe Lorde beholde their threatenings and graunt vnto thy seruantes that with all confidence they may speake thy worde So that thou stretch foorth thine hande that healing and signes and woonders bee done by the name of thy holy chylde Iesus And as soone as they had prayed the place moued where they were assembled togither and they were all filled with the holy ghost AS our Lord and Sauiour Iesus Christ doth oftentimes make mention of the persecutions of the godly so the holy ghost woulde haue Luke diligently to set forth the persecutions of the primitiue Church not only for to maintaine the truth of Christes sayinges but partly for that we shoulde not be offended at the aduersitie and tribulation wherwith the church is now a dayes troubled as at a straunge and vnwoonted thing and partly for that we
ryse agayne layde handes on him and bounde him And their offence is not much lesse who when they haue once or twyse bene in daunger for the name of Christ as though nowe they had done all their dutie shunne all daungers that after may ensue and auoyde all trouble that maye betyde vs for Christes sake And yet there be that offende more grieuously than these who to keepe themselues out of daunger feare not to denye the truth But we shoulde after Paules example finish our race and course For it is not in our power to appoynt our selues an ende of our labours and traueyle but we must abide the pleasure of the Lorde who although he deferre his helpe for a season yet will he not fayle them that firmely and constantly trust in him And he is not meete for the kingdome of Christ which hauing once set his hande to the plough looketh backe agayne but he shall be safe that continueth to the ende It is chiefely to be noted how the Aungell calleth the Gospell of Iesus Christ the worde of life It is adourned with diuers other names in the Scripture For it is called the worde of grace bicause it declareth the grace of God giuen vs in christ Paule calleth it the word of reconciliation bicause of Christ who hath reconcyled God the father vnto vs He also testifieth that it is the power of god vnto saluation In another place it is called the worde of truth and saluation But this is the excellentest name where it is called the worde of lyfe which is the proper and peculiar name belonging to it For both that immortall worde liueth and raygneth for euer and giueth life to al men which vouchsafe to embrace it with true faith For it preacheth to vs Iesus Christ which only hath the words of eternall lyfe It sheweth vs and giueth vs in him all thinges necessarye for our lyfe In him we haue forgiuenesse of our sinnes satisfaction righteousnesse sanctification pryce of our redemption and whatsoeuer other lyke And this worde doth not onely regenerate vs into the sonnes of God by fayth in him but also giueth vs being nowe regenerated the spirite of adoption by whome we crye Abba father which is the infallible pledge of our saluation And for this cause the doctrine of the Gospell excelleth all the wisedome of the world bicause it is the guide of eternall lyfe where the professours of other sciences cannot safely promise vs the safety of this present life Therfore it is truly compared to a most precious pearle and to an incomparable treasure for whose cause all men that desire true saluation ought willingly to lose and bestowe all their goodes Agayne bicause for Christes sake who is lyfe and saluation the Gospell is adourned with so singuler a title all those doctrines ought to be reputed for deadly and pestiferous that obscure the merite of Christ and pull mennes mindes from the fayth in him Which doctrines whosoeuer professe they are theeues and murtherers both for that they robbe Christ of his glorye and also for that in steede of the worde of lyfe they giue vnto the simple followers thereof the deadly poyson of mannes traditions But let vs returne to the Apostles who as Luke writeth obeyed the Aungelles commaundement and by and by in the morning went into the Church and preached there Yet many things might haue perswaded them the contrary both bicause of the late daunger they had bene in and the tried power of their aduersaries which they knewe woulde no waye sooner be prouoked than with their preaching of the Gospell Furthermore by this fact of theirs they myght seeme to bring all the congregation besides in daunger in kindling their enimies rage with fresh matter But so little are they hereby let from their purpose that without further deliberation taking they obeye the commaundement of god Their obedience is sette forth for an example to vs For it is a generall rule of God that we doe not that which seemeth good in our owne sight but that we fulfill his commaundement And there is no greater nor more hurtfull plague than to take our fleshe to counsell where God hath expressed his will by playne commaundement which thing the example both of Saule and others abundantly declare And Paule many times witnesseth that the obedience of fayth is the marke and ende of preaching the gospel Therfore whosoeuer cast this obedience away and harken to the counsailes of the flesh surely they glorie but in vaine in the Gospell and fayth of Christ. Wherefore let vs applye the example of the Apostles to our selues and let vs diligently execute that thing that God hath commaunded vs not regarding the tyrannie of the world and then Iesus Christ shall not fayle of his helpe and succour in our godly enterprises to whom be praise honor glory and power for euer Amen The .xxxvj. Homelie But the chiefe Priest came and they that were with him and called a Counsell togyther and all the Elders of the children of Israel and sent men to the prison to set them When the Ministers came and founde them not in the prison they returned and tolde saying The prison truly founde we shut with al diligence and the kepers standing without before the dores But when we had opened we found no man within When the chiefe Priest and the ruler of the Temple and the high Priestes hearde these things they doubted of them wherevnto this woulde growe Then came one and shewed them Beholde the men that you put in prison stande in the Temple and teache the people Then went the Ruler of the Temple with Ministers and brought them without violence for they feared the people least they shoulde haue bene stoned WHen that King and holy Prophete Dauid purposed to describe the kingdome of our Redeemer and Sauiour Iesus Christ taking his beginning of the furious attemptes of wicked enimies against the same he sayth why doe the heathen so furiously rage togither and why doe the people ymagine a vayne thing The Kings of the earth stande vp and the Rulers take Counsell togither agaynst the Lorde and agaynst his annoynted Let vs breake their bandes a sunder and cast awaye their cordes from vs He that dwelleth in heauen shall laugh them to scorne The Lorde shall haue them in derision Then shall hee speake vnto them in his wrath and vexe them in his sore displeasure Whereby we are taught that the attemptes of Christes enimies are not only vayne but also ridiculous and to no men more daungerous than to the authors and beginners thereof Many ensamples of such attempts might we bring forth amongest which this is one of the chiefe that our holye wryter Luke now proponeth For the Apostles were apprehended at the counsell and instigation of the Bishoppes and were put in the common prison not onely vnder locke and keye but also are safely kept with watch and warde The next daye after in the
by hys example pacience and obedience in bearing the Crosse as he admonisheth vs oft tymes in the Gospell And Peter wryteth thus to the same purpose Christ suffered for vs leauing vs an example that we should follow his steppes which did no sinne neyther was there any guyle founde in his mouth which when he was reuyled reuyled not agayne when he suffred he threatened not Howbeit the Prophete ioyneth vnto the death of Christ the victorie which he gate by hys death saying Bicause of hys humblenesse he was not esteemed By the name of humblenesse is vnderstanded the state of the crosse and of death whereby it appeareth that he was outwardly humbled or brought downe This is therefore the meaning of his wordes where he seemed altogyther oppressed and destitute of helpe God of his iust iudgement reuenged hys cause and declared he was the Conquerour of death and of Satan although he seemed conquered Thys agreeth with the first promise where it is sayde the Serpent shoulde sting Christ in the heele but that Christ should treade vpon his heade The same did Dauid prophecie should come to passe where he sayth He shall drinke of the brooke in the way therefore shall he lift vp his head For where by the merite of his death he purged our sinne and tooke it away he also spoyled and disarmed death which by reason of sinne had power vpon vs Shortly after being rysen from death he openly declared that death and the Deuil had no power vpon him wherefore he most gloriously tryumphed ouer all his enimies And thys is that glory which he desyreth hys father so often to gyue hym The consideration hereof is verie necessarie For it serueth for the confirmation of our fayth that we be not offended neyther at Christs crosse nor our owne For as Christ by the Crosse entred into the glorie of his father and dyed and was raysed agayne from death for our sake to declare he was a Lord and sauiour as well of the quick as of the dead so we by death ouercome and whether we lyue or dye we be the Lords And as God reuenged Christes cause although he seemed altogyther oppressed so he vseth to defende and preserue the memorie of them that be hys that their godlynesse who now are punished by shamefull deathes as wicked men malefactours may be knowne to them that come after them Wherevnto are to be referred the examples as well of the Prophets as the Apostles Moreouer after victory followeth a kingdome to the which he attrybuteth an euerlastingnesse and vnspeakeable power saying But who shall declare his generation Thys worde generation according to the vsage of the Hebrues is taken as well for the age of a man as for his posteritie Both these declare the contynuall enduring of his kingdome For the Angell testifyeth that his kingdome is euerlasting where he sayth vnto Mary Of his kingdome shall be none ende Likewise Christes posteritie is euerlasting For they which by him are made the children of God shall neuer fayle And as there shall be alwayes vpon the earth such as he shall acknowledge for the sonnes of God and coheyres with him so they being taken out of this worlde shall liue and reigne for euer with him For this is the effect and summe of his last will which before his death he would haue his father to ratifie Father I will that they which thou hast giuen mee bee with me where I am that they may see my glorie which thou hast giuen mee Touching them both the holy ghost teacheth vs by the Prophete saying The seede of Dauid shall endure for euer and his seate is like as the Sunne before me He shall stand fast for euermore as the Moone and as the faythfull witnesse in heauen And this is that thing wherein Christes kingdome differeth from all the kingdomes of the worlde For they all shall perishe neyther remayneth any of those auncient and riche Monarchies and they which remayne and flourishe this day doe euidently portend their ruine and decay Hereof may two things be gathered the knowledge whereof is very profitable First the perpetuitie or euerlasting continuance of Christes church which being assaulted from the beginning of the worlde endureth yet vntill this present day and shall endure euen vntill the ende of the worlde as he hath promised By which argument we may comfort our selues against al the assaultes of Tyrannes Next the certaintie of eternall life dependeth hereon without the which it is most vaine that is written of fayth and religion as Paule disputing of the resurrection from death hath taught For if Christes posteritie be ineffable and therefore eternall then must there bee an other life after this to say an heauenly and an eternall And so it remayneth both firme and stable that Paule sayth that neyther life nor death can seperate vs from the loue of God. But bicause the things be of most importaunce and weight which he speaketh of Christes victorie and Kingdome he repeateth the cause of them againe which is For his life is taken from the earth What can be more absurde if we consider the iudgement of the fleshe He sayde Christ should be a conquerour and raigne for euer And he alleageth the cause of his victorie and kingdome to be for that his life shoulde be made away vppon the earth But we haue declared before that this thing agreeth with the first promise And Paule is a most faythfull Interpretour of this place where he sayth Iesus Christ when he was in the shape of God thought it no robberie to be equall with god Neuerthelesse he made himselfe of no reputation taking on him the shape of a seruaunt and becamelyke vnto men and was found in his apparell as a man hee humbled himselfe and became obedient vnto the death euen the death of the Crosse. Wherfore God hath also exalted him ▪ and giuen him a name which is aboue all names that in the name of Iesus euery knee should bowe both of things in heauen and things in earth and that all tongues shoulde confesse that Iesus Christ is the Lorde vnto the prayse of God the father These things serue for our consolation that we be not offended at death For as it behooued Christ should be taken from the earth to obteyne the victorie and a kingdome in heauen so is it impossible that we shall lyue and reigne in heauen vnlesse we also chaunge this present life for the eternall For as Paule sayth This corruptible bodie must put on incorruptiblenesse and this mortal◠must put on immortalitie And to be short such is the reason of our societie with 〈◊〉 that we can enter into life none other way than by death whereby he entered Wherevpon the Apostle sayth If we dye with him we shall liue with him ▪ If we suffer with hym we shall also raigne with him For God will haue vs like to his
in extreeme necessitie so we by and by faint and giue ouer if God doe not graunt our peticions at the first being verie little mindefull of our state who being seruauntes ought paciently to abyde our Lordes leysure and not imperiously to appoynt him But let vs consider Ananias which being ouercome with feare of daunger putteth of the expresse and euident commaundement of the Lorde For he sayth Lorde I haue hearde of this man by many howe great euill he hath done to thy saintes at Hierusalem and here hee hath power from the highe priestes to binde all that call vpon thy name He alleageth the testimonie of others least he might seeme to feare in vaine But it is a ridiculous matter to stande more vpon the testimonie of man than vpon the worde of god It is also ridiculous to rehearse Saules doings of others mouthes before the Lorde as though he had hitherto beene ignoraunt of them But herevnto feare a naughtie and foolish Counsaylor vseth to bring vs if we once take him to consult with in discussing of Gods commaundements Yet it appeareth by this example that it taketh hold many times euen of holy men and faythfull worshippers of God. With this feare we reade Abraham was so ouercome that he denyed Sara to be his wife Moses striken with lyke feare can scarcely be induced to take vpon him the conduct and leading of the people of Israel Elias the Prophete tasted of this feare when after the slaughter of Baals Priestes he wiâ—t not whither to flie for feare of Iesabell the Queenes manaces and threats Ionas also deceyued through feare promised himself more safetie among the flouds of the sea and barbarous shipmen than in the ayde and vocation of the lord Here might also be brought forth the examples of others both Prophetes and Apostles But this is mans infirmitie for the which no man is rashely to be condemned bicause we see many tokens hereof appeared in Christ also when the howre of his death drewe nigh We must take heede that we be not so ouercome herewith that we leaue the charge inioyned vs of the lord But rather hauing a respect to the prouidence of God committe our selues wholy to the will of God as Christ teacheth his Apostles Wherevnto also are to be referred the general promises of Gods helpe which promise them that walke in his vocation sure and certaine ayde and succour And herewith I beleeue Ananias also was confirmed who although at the first seemed somewhat timerous yet he yeeldeth to God being instant vpon him and the seconde tyme of commaunding he faythfully obeyeth him It is a singuler consolation wherewith the Lorde comforteth Ananias wauering and fearefull minde Go sayth he for he is a chosen vessell vnto mee to beare my name before the Gentiles and kinges and children of Israell For I will shewe him howe great thinges he must suffer for my names sake It seemeth there are two reasons alleaged wherefore Ananias ought not to feare and both of them are taken of Paules person First he sayth he is not a Tyranne and persecutor as he was heretofore but of the number of the elect hereafter should be a most valiant and faithfull defender of Christes name Then that there is so little feare to be had of any persecution to be made by Paul that rather he had to suffer many things for the name of Christ. These wordes contayne a singuler and worthie prayse of Paule which we ought diligently to consider both for that the excellencie of Gods goodnesse may the better be knowne and also that we may vnderstande howe great authoritie Paules doctrine is of First he is called after an Hebrue phrase the vessell of election that is to say a chosen picked or culled instrument For the Hebrues by this name vessell vnderstande all kinde of instruments vtensiles or implements And they vse the Genitiue case of the Substantiue for the Adiectiue Men are called the vesselles or instrumentes of God bicause God executeth hys iudgementes by them So Paule otherwheres calleth the elect the vessels of glorie and mercie and againe the reprobates the vessels of wrath And Senacherib by the same reason is called the rodde of Gods furie Christ calleth Paule a chosen vessell bicause he executed many thinges by him yea most wholesome workes in setting forth the Gospell and the fayth In the meane season this word vessell or instrument teacheth vs to remember our state and condition that if we haue any thing in vs that is excellent wee should not thinke it to be ours but learne to giue all the prayse and glorie vnto God who hath vouchsafed to vse their helpe The reprobates and such as want the knowledge of God vnderstande not this therefore they attribute to their owne power and witte whatsoeuer is of any excellencie in them But howe much such doing displeaseth the Lorde Senacherib the Assirian and Nabuchodonosor the Babilonian aboundauntly testifie Paule much better weighed these thinges which plainely confesseth that he is by the grace of God whatsoeuer he is The same teacheth all Ministers that they must arrogate nothing to themselues or to others but that they remember all effect and successe of Ministerie commeth of the Lorde which giueth the increase The consideration hereof serueth very much to make men humble in heart and minde For it maketh them to take heede that they exceede not in pride or securitie and so become the vessels and instruments of wrath Secondlye Christ declareth the ende and vse of this instrument and sheweth that Paule is appoynted to beare his name that is to aduaunce and extoll his name before the Gentyles and Kings and people of Israel He vnderstandeth the preaching of the Gospell whereby Christes name vseth to be extolled and celebrated when repentaunce and remission of sinnes is preached in him Here all Ministers are admonyshed of their duetie To them it belongeth to beare the name of Christ that is to preache him to be a Sauiour King and Priest and to declare that all thinges that appertayne to our saluation are in him So Paule sayth he knoweth nothing but Iesus Christ and him crucified The same sayth he reioyceth onely in the crosse of christ The same name did Peter cary where he sayde there was none other name vnder heauen giuen vnto manne in which he coulde be saued Wherby we gather that they be not the ministers of Christ but ledde with the spirite of Antichrist that declare any other name wherein repentance and forgiuenesse of sinnes is preached See concerning these men 1. Iohn 4. Let Ministers remember also that they must not cary this name into corners but before Nations Kings and Iewes For although we be not all Apostles yet it appertayneth to all Ministers not to be ashamed of Christ but to speake of the testimonies of the Lorde as Dauid sayth before Kings and Princes being readye to giue an account of our fayth
bicause he had hearde what testimonie Christ gaue of Paule he disdayneth not to call him brother Therefore in Ministers a strong and bolde courage of minde must be ioyned with a gentle and milde facility of speach least either they suffer themselues to be beaten from the confession of Christ and hys due obedience or else through their hawtie port and ouermuch seueritie driue them awaye whome they ought to embrace as brethren and by all meanes to winne vnto Christ. Unto these premisses Luke ioyneth a marueylous successe For hee wryteth that there fell from the eyes of Paule a thing as it had bene scales and that then by by he had his sight againe He maketh mention of scales to th ende we myght vnderstande that his eyes were not lightly blasted as vseth to be in lightning but that he was striken into a great and marueylous blindenesse And it is not without a great marueyle that wythin so fewe dayes scales coulde gather on his eyes so to take his sight from him And it is no lesse marueylous to see that he is so soone agayne restored to the sight which he had lost In the meane season it appeareth that Christ would after a sort admonishe Paule of the state he lyued in being in his Iudaisme or Phariseyisme For when he was Gamaliel his scholer he profited so incredibly amonge his fellowes that he seemed to be wyser and to see more than all they But that wisedome which so highly pleased him was meere blyndenesse For the vayle was yet drawne before his eyes whereby the Iewes were hindered that they coulde not see Moses face bicause they wanted the knowledge of Christ in whome God the father hath giuen vs that heauenly light which is able to put awaye all darkenesse of ignorance and carnall zeale Bicause this lyght began to shyne on Paule scales fell from his eyes and he seeth that hitherto he had bene fowly and miserably beguyled with the blinde zeale of ignorance Therefore whosoeuer will continue in fayth and saluation without falling let him followe that lyght which is Christ and walke in him See Iohn 1.8 and .12 Chapters But what doth Paule after he had receyued hys sight He aryseth is baptised eateth and is made whole First he sayth he was baptised bicause he was hereof admonished by Ananias as himselfe witnesseth in the .xxij. of the Actes Howbeit some will saye baptisme was superfluous in him who Christ knewe was a câ—osen vessell â–ª who had felt the marueylous power of Christ who was nowe endued wyth the holy ghost and whose eyes aswell of the mynde as of the body the Lorde had lyghtened But the Saintes iudge nothing superfluous and vnprofitable which they know is ordeyned of god And bicause they reade that the obseruing of the thinges that were ordeyned in the olde Testament till the tyme of correction was commaunded with such seueritie that it was death to transgresse them they woulde neuer take vpon them to neglect any of the thinges which Christ deliuered to be obserued till the ende of the worlde Therefore the impudencie and rashnesse of those which now a dayes contemne the vse of baptisme and the Lordes supper is execrable and herein they declare what perfection of fayth they are of in that they dare wickedlye despyse the ordinaunces of the Lorde Moreouer Paule taketh meate and refresheth and cheereth his decayed strength of body The Saintes therefore vse the things which serue for preseruation of their health and which God hath giuen vs for that vse such as are meate and drinke clothing and all kyndes of such lyke So Paule admonisheth Timothy to vse Wine nowe and then bicause of the cruditie and rawnesse of his stomack By these examples is the pieuish superstition of them confuted whych bicause they abstayne from things necessarye attribute to themselues the tytle of singuler holynesse For although we condemne not fasting whereby the pryde of our wanton fleshe is subdued and tamed the rather to obey Christ so we allowe not those which set merite in that that by Gods worde is no where commaunded For to such men agreeth that saying of the Lorde when ye eate and drinke doe yee not eate and drinke for your owne selues By the which reason may be sayde to these also when ye fast ye fast for your selues Yea Paule teacheth vs to beware of those which bidde vs after a superstitious sort to abstaine from certayne things and sayth they bring the doctrine of Deuils which commaunde vs to abstayne from meates created of God for mans vse But let vs go on in the treatise of this present place and consider the first thing that Paule doth in the ministery of the Gospell of whome two things are reported First it is sayde he was conuersant with the Disciples that is to saye the Christians that were at Damascus Then he ioyned not himselfe to the Iewes or Gentyles which were the publike enimies of Christ but vnto the faythfull and such as professed the name of christ We are hereby taught that they that will be taken for Christians ought to vse the company of the godly and to abstaine from them whome they knowe to be the professed enimies of christ For although the godly are permitted to keepe company with infidels as farre forth as necessitie requyreth yet the faythfull finde that the company they keepe with them without necessitie for worldly friendshippe and pleasures sake is to their hurt and hinderance We reade that Iesus Christ was diuers times at the Phariseyes tables and at publyke feastes But it is euident it was not for the satisfying of his owne pleasure but to winne them to saluation For he neuer was so forgetfull of his dutie to wynke at their errours but he woulde powder their table talke with wholesome precepts and the mysteries of the kingdome of god And if any seeke the companye of the vngodly for thys ende we allowe their purpose and endeuour But they that winke at the blasphemies of the wicked their abhominable ydolatrie their foolish superstition most corrupt maners and filthy desires of a dastardly and sluggish minde to seeme trimme companions and enioy their friendship and fauor we alleage to them that saying of Dauid which accounteth them among the citizens of heauen that dâ—spyse the wicked and make much of them that feare the Lorde The same sayth all his delyght is in the Saintes that are in the earth For why shoulde we see Christes souldiour in Antichristes tentes sitting ydle why should he suffer their doings and sayings which he knoweth to deface the honor and glory of Christ Secondly he speaketh of Paules doctrine which worthily is placed first in this dooing he sayth he preached openly in the Synagoges And what did this newe Apostle preache Uerily Iesus to be the sonne of God and christ These things he taught not after a slender and colde sort but so confirmed them with Scriptures and arguments that he
at large by narration Wherfore in all these things we will briefely touch those things only which serue for this present place First he plainely teacheth what this Christ is where he calleth hi m Lorde of all things This is an euident testimonie of his diuinitie For it is manifest that the rule of all things pertayneth vnto God alone bicause he alone is the creator of all things And it is playne that all thinges were made by that eternall worde and that all power is giuen him of the father He must needes therefore be true god And lette no man here obiect vnto vs this worde of giuing as though he were therfore the lesse bicause he receyueth of another For this is to be referred to the nature of manne which he tooke vpon him to the which in a certayne time appoynted God the father gaue that which Christ according to his Godheade had from euerlasting For thus he speaketh himselfe a little before he went to hys death Now glorifie me ô father with thine owne selfe with the glory which I had with thee ere the worlde was The Arrians are hereby confuted and the Seruetanes which nowe a dayes follow their steppes and the dignitie of Christian fayth is defended against the Iewes and Turkes which saye we glory and trust in one that is no more but a man. Then Peter toucheth by the waye the meane of our saluation where he sayth that that eternall worde of God Iesus Christ was sent from God the father For in this worde sent he comprehendeth all the mysterie of his incarnation euen as Paule also where he sayth when the fulnesse of tyme came God sent his sonne made of a woman c. In his incarnation are comprised whatsoeuer things Christ did or suffred in the flesh for our saluation sake of the which things we shall hereafter intreate Furthermore he sayth he was sent to the children of Israel not that he belonged to them alone but for that he tooke fleshe and was borne of them and shoulde first shewe himselfe to them vntill through their vnbeliefe he should be caryed vnto the gentiles Thou shalt obserue in these things that al these affaires of Christ which are preached in the gospell are not of man but of Gods ordering and appoyntment For this worde was sent from god And it is euident that this is the eternall decree of God that Iesus Christ should be the King and Priest of his people Psal. 2.110 Wherevpon we gather that men striue in vaine by their owne power against his Gospell which thing before this we hearde that Gamaliel sawe and is abundantly declared by the examples of all ages Last of all he commeth to the ende and marke of all this matter which is that peace shoulde be preached by Christ Iesus So Esaias cap. 52. speaking of the Preachers of the Gospell sayth O how bewtifull are the feete of the Ambassadour that bringeth the message from the mountayne and proclaymeth peace c. Peter maketh mention of preaching not for that Christ is the Minister therof only but bicause that peace wherof he is the author is offred to vs by preaching of the Gospell receiued by hearts of fayth He specially speaketh of that peace which is betweene god and vs by the meane of Iesus christ For before times by reason of our sinnes we were seperated from god reputed as his enimies And Paule writeth that the wrath of God was declared from heauen agaynst all vngodlynesse and vnrighteousnesse of men Therefore there was neede of a peacemaker and reconcyler which the scriptures declare God the father hath giuen vs euen Iesus christ For he hath taken vpon him our sinnes which were cause of the seperation betweene God and vs he hath purged them by the merite of his death and satisfied the rigour of Gods iustice And he being made ours by fayth doth clothe vs with his righteousnesse and doth defende and shielde vs that wee be able to abyde the iudgement seate of God who otherwyse had deserued by reason of our sinnes to be damned for euer Thus it commeth to passe that according to Paules doctrine we being iustified by fayth are at peace with God through Iesus Christ our Lorde Thys the father himselfe confesseth when from heauen he sounded that ioyfull and comfortable voyce This is my beloued sonne in whome I am well pleased And this is that peace which passeth all vnderstanding and which can by no maner of afflictions be disturbed bicause it maketh them seeme light and easie to them which vnderstande that God is become mercifull to them in Christ and that they are made the children of god This peace also breedeth ciuill brotherly concorde amongst men bicause that by meane of Christ all that respect of persons among the faythfull wherby mutuall concorde among men is chiefly broken is taken away And bicause it kindleth mens mindes wyth the fire of charitie it so graffeth in them the desire of peace that they hate no things more deadly than such as they knowe hinder it Great therefore and very execrable is the ingratitude and iniquitie of those men which exclame and crye out saying the preaching of the gospell is the disturbaunce of publyke peace and policie For thus they make Iesus Christ the Prince of true and euerlasting peace the author of those offences which they may thanke the wicked worlde of who therefore maketh tumultes and businesses agaynst Christ and his worde bicause they can not suffer the light thereof whereby their naughtie workes are reprooued Let vs acknowledge the goodnesse of God which doth vouchsafe to offer the doctrine of saluation vnto all men and let vs with true fayth embrace Iesus Christ the onely author of saluation and peace to whome be prayse honour power and glorye for euer Amen The .lxxv. Homelie YOV I saye knowe that woorde which was published throughout all Iurie and beganne in Galiley after the baptisme which Iohn preached howe GOD annoynted Iesus of Nazareth with the holy ghost and with power Which Iesus went about doing good and healing all that were oppressed of the deuill For God was with him ALthough Peter made this Sermon at Caesarea in the house of Cornelius the Captayne yet the same apperteyneth to all men and is meete at this daye to be most diligently considered of vs For beside that manye thinges are gone before which teach vs that the spirit of God was the author hereof in this part Peter fully includeth the whole order of our iustification and saluation And hereof he admonished his hearers in the proposition as erewhile we sawe whereas he promised them to speake of the eternall worde of God which is Iesus Christ who being Lorde of all things and therefore very God did yet vouchsafe to come into the worlde to reconcyle mankinde vnto God the father and to be the author and preacher of that moste wholesome peace Now bicause by these wordes he
at Lyddias house and them they exhort to be stedfast in the fayth and comfort them very effectually Moreouer Paule wryteth an Epistle vnto them wherin we are taught how prosperously this cōgregation afterward came forward whose beginning seemed altogither vnprosperouse vntowarde Whereby it appeereth the course of the Gospell can be hyndered by no attemptes of the wicked Sometime the Ministers thereof are bounde but the worde of God can not be bounde Againe they that preach the same are thrust out and banished but the spirite of Christ cannot be banished but breatheth wheresoeuer it pleaseth yea when men holde their peace the stones will preach Christ. Let these thinges make vs constaunt in the fayth that hauing at length ouercome the worlde and Prince thereof we may liue and raigne in heauen wyth Iesus Christ our sauiour to whome be all praise honor power and glory for euer Amen The .xvij. chapiter vpon the Actes of the Apostles The Cxiij Homelie NOWE as they passed through Amphipolis and Apollonia they came to Thessalonica where was a great Synagoge of the Iewes and Paule as his maner was went in vnto them and three Sabboth dayes disputed wyth them by the scriptures opening and alleaging that Christ must haue suffred and rysen agayne from the death and this is Iesus Christ whome sayde he I preach vnto you And some of them beleeued and ioyned in companye with Paule and Silas also of the Grecians that feared God a great multitude and of the chiefe women not a fewe OUr Lorde and Sauiour Iesus Christ in the Gospell of Luke sayth No manne which putteth hys hande to the plough and looketh backward is meete for the kingdome of heauen Which wordes doe admonishe vs that of all christians especially of the Ministers of the word is required an inuincible constancie of the minde whereby they maye go forwarde without feare against al traueyle and daunger and not be withdrawne by anye temptations to forsake the office committed to their credit Of which constancie is set out vnto vs a most worthy example in the Apostle Paule who from the fyrst daye he tooke in hande the seruice of Christ and the Gospell was in continuall labour and daunger and yet held on seeking daylie new occasion with great courage of minde to set forth the kingdome of christ And as he had done heretofore in other places the selfe same did he wyth incredible industrie among the Macedonians as this present hystorie declareth For being verie euill intreated at Philippi to the which place he was called by a vision yet he murmureth not against God nor doubteth not of his calling nor leaueth not of his duetie through feare but taketh his iourney directly thorowe Amphipolis and Apollonia and commeth to Thessalonica the chiefe Citie of all Macedonia where after he had spreade the lyght of the Gospell he getteth him to Berrhoea and from thence to Athens where he preacheth Christ among the most learned Phylosophers of the Gentiles and as it were vpon the open stage of all the worlde But to let passe all other thinges let vs see what was done at this tyme at Thessalonica First it is sayde he went through Amphipolis and Apollonia and there is no mention made that Paule preached in those Cities therfore it is lyke the holy Ghost offered him no occasion there to preache But when he came to Thessalonica he went into the Iewes Synagoge which was very notable and full of people and there by the space of three Sabboth dayes he taught them the gospell of Iesus christ And yet it might seeme a straunge thing that Paule woulde offer the doctrine of saluation agayne vnto the Iewes whose incurable malice he had so often tryed and whome he perceyued God had cast of by many euident arguments But he was mooued partly with the feruent desyre he had to set forth the kingdome of God and partly with the constant loue that he bare to his nation for whose sake otherwhyle he wished to be accursed And yet we must not thinke this to be any blinde affection for as much as the Lorde had long before prophecied that though the Iewes were cast off certaine remnauntes shoulde be saued And perhappes he might be mooued by the example of Elias who when he thought all the people had forsaken the God of Israell was tolde that there were yet seauen thousande which had neuer bowed their knees vnto Baal We are taught by this example of Paule that we must not ouer hastily cease from doing our duetie bicause of many mens ingratitude but rather as the Apostle otherwhere teacheth vs tollerate the euill wyth meekenesse instruct those that make resistaunce if at anye time God will giue them repentance to knowe the truth and that they may come to themselues againe out of the snare of the Deuill For where we be the seruauntes of God it becommeth vs to imitate his condition and propertie and not to be offended with the ingratitude of the worlde for as much as we knowe that we haue a rewarde layde vp with the Lorde which shall neuer fayle vs Therefore inexcusable is their waywardenesse which assoone as they perceyue they nothing profyte cease of from doing their duetie are not ledde with the example of God and of Christ which vsed such great lenitie and long sufferaunce towards the incurable malice of the Iewes euen from the fyrst beginning of that nation It is also worthy the obseruation to see howe Paule keepeth the religion of the Sabbothes and goeth into the Synagoges to preach there following the example of Christ who dyd nothing in secret but taught abroade openly In the meane season we see this was an olde vsage amonge the people of God for the godly to come vnto the Church for whose sake we reade holy dayes and holy places were in times past ordeyned of god It is necessarie that we obserue the same both for doctrine sake which can no waye more commodiously be taught and also bicause of externe religion which ought to be openly exercised that the profession of true fayth fayle not For the which cause Christ adourned the congregation and Church comming with hys example and commended it with a notable promise and this is the cause that Paule in his fyrst Epistle to the Corinthians is so diligently occupied in gyuing preceptes for the well ordering of them Wherfore their frowardnesse must needes be detested which deryde and scoffe at the publike assemblies of christians plainely testifying that they are ledde with no care of wholesome doctrine or sincere religion But what doth Paule in the Synagoge of the Iewes euen the same that we heare he vsed to doe in many places For he taught out of the scriptures declaring howe it was necessarie that Christ shoulde die and rise againe from the dead and that this was the same Christ whom he preached Here must we diligently marke all these pointes bicause they fullye conteyne the whole trade of the
straunger and to follow his voyce onely Howbeit the short role or recount of beleeuers that Luke rehearseth must be also consydered which we see was gathered togither of al kinde of men Fyrst many Iewes beleeue althoughe the forsaking of that Nation was euen at hande Yet God vtterly forgetteth not his couenaunt but according to his promise preserueth certaine remnaunts Unto these are adioyned certaine noble and chiefe women of the Gentyles and at length are dyuers men besides numbred Whereby it appeareth that the grace of God which is giuen vs in Christ appertayneth to all sortes of men and that none is to be excluded from it eyther for cause of countrie nation sexe or whatsoeuer condition For in Christ Iesu there is neyther Iewe nor Gentyle bondman nor free man nor woman c. Which thing as it serueth to comfort vs so it teacheth euerie man to be mindefull of christian societie and to contempne no man ouer insolently in comparison of himselfe But let vs see what Satan attempted at Berrhoea against the kingdome of Christ verily euen the same that he dyd otherwheres For he can not suffer that to go forwarde that he knoweth hyndereth and ouerthroweth his kingdome And bicause he could fynde none in that Citie meete to serue his turne he calleth out the Iewes from Thessalonica who hearing and disdayning that the fayth of Christ went forwarde at Berrhoea come flying in post haste and cause a great sturre and tumulte there also Satan therfore vseth the lyke pollicie here that we sawe he vsed before at Lystra which is his propertie also at these dayes if he perceyue there want disturbers of Christes kingdome in one place to bring and fetch them from an other And it is a marueyle to see howe nymble the Monkes be in accomplishing this matter whome the Deuill can craftily sende abroade not onely into Cities but also into kings Courtes and priuie counsels to cause Princes being bewitched with their suggestions to shut their eares against the doctrine of truth In the meane season marke here the incurable malice of the Iewes wherewith they are so netled that they themselues doe not onely refuse the fayth of Christ but also can not suffer other to be illuminated with the same so that it is not without a cause that Paule so earnestly reprehendeth them in the fyrst Epistle to the Thessalonians the seconde Chapter Lyke vnto these men are all those in these dayes that giue themselues to the deuill to be instrumentes to impugne the fayth of Christ and thereby seeke great commendation Yet let them remember that they shal haue the same iudgement whereof was shewed an example vppon the Iewes to the woonder of the whole worlde For the holy ghost long agone prophecyed that all they shoulde be brused with the yron rodde of Christ which would not be corrected and amended by his worde And there want not examples of most mightie kings which haue founde this reuengefull sentence of Christ true to their great losse and hynderaunce whereof bicause we haue alreadie at large intreated otherwheres we will for thys time be contented to haue spoken these fewe wordes But what doe the brethren in the middest of this hurlye burlye Leaue they Paule in the bryars and daunger or refuse they to giue him counsell and to helpe him No. But rather leauing Silas and Timotheus which were not in such daunger to remaine at Berrhoea they conuey Paule away vsing therein great and singuler diligence For they take their iourney towarde the sea and by and by turne their course and come to Athens from whence Paule afterwarde wrote his fyrst Epistle to the Thessalonians It seemeth they helde not on their waye directly bicause they woulde auoyde the wayte of the Iewes who they sawe raged in such hatred against Paule Furthermore here is to be obserued the loue and kindnesse that they of Berrhoea shewe vnto their teacher For who doubteth but this attempt of theirs was a matter not onely of much expence and labour but also of great daunger But nothing could let them to go on in their godly duetie bicause they had a right iudgement of the benefyte of the gospell which they had receyued and they thinke it but a small matter to shewe an outwarde duetie and reuerence for the gift of eternall saluation Nowe a dayes bicause fewe men iudge rightly of Gods grace offered in the gospell they wil susteyne no labour and perill about the same But most times it commeth to passe that they which will suffer no daunger for Christes cause an other tyme are molested with greater cares for causes lesse godly This place furthermore teacheth vs that wisedome with fayth maye well stande togyther For Christ commaundeth vs to beware of the wylinesse of men and to vse the wisedome of Serpents against it We haue neede therof bicause of the children of this worlde whom Christ himselfe witnesseth to be wiser in their generation than the children of light Yet let vs remember that we must appoynt certaine boundes vnto the wisedome of the fleshe that we doe nothing through the counsell and perswasion thereof against our duetie wherein there is no better or more safe remedy then if we submyt all our vnderstanding vnto the obedience of fayth as Paule otherwheres teacheth vs So shall it come to passe that we shall neyther tempt God by putting our selues rashely in daunger nor dishonestly forsake the truth but holde the myddle way in dooing our duetie and hereafter raigne with Iesus Christ whome we serue in heauen to whome be praise honor power and glory for euer Amen The Cxvj. Homelie WHILE Paule wayted for them at Athens his spirite was mooued in hym when he sawe the Citie giuen to worshipping of Images Then disputed he in the Synagoge wyth the Iewes and with the deuout persons and in the market daylie with them that came vnto him by chaunce Certaine Philosophers of the Epicures and of the Stoikes disputed with him And some there were which sayde what will this babler say Other sayde he seemeth to be a tydings bringer of new Deuils bicause he preacheth vnto them Iesus and the resurrection And they tooke him and brought him into Mars hys seate saying maye wee not knowe what thys newe doctrine whereof thou speakest is for thou bringest straunge tydings to our eares we would know therfore what these things meane For all the Athenians and straungers that were there gaue themselues to nothing else but either to tell or to heare some newe thing THe Euangelist Luke hytherto hath described the dyuers iourneys and wandrings of Paule the Apostle by reason whereof he lyghtened so manye nations and Cities with the preaching of the gospell that he sayde otherwheres not without a cause that he had laboured more than all the Apostles Further least any man might thinke he had drawne ignoraunt and vnlearned men onely with an artifyciall and elaborate kinde of eloquence he came at length to Athens not
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
or labour to superfluous Nowe seemeth it time to declare what Christ aunswered And his answere contayneth two poyntes First he reiecteth the Apostles demaunde as pieuish and vnworthy the answering Secondly he openeth more cleerely the maner of his kingdome and in such sort that he both comforteth the fearefull Apostles and declareth after what sort in his kingdome they must minister their office To the first poynt these wordes appertaine It belongeth not to you to know the times and seasons the which the father hath reserued in his owne power And in the beginning he sayeth nothing agaynst their false opinion of his kingdome both for that other times he had spoken much of the same and the comming of the holy ghost was at hande which should teach them all truth His wordes sounde as though hee shoulde saye thus much I haue many times intreated of my kingdome and hytherto as I perceyue I haue profited nothing But admit that I shoulde set vp such a kingdome amongst the people of Israel as you dreame yet is your curiositie to be reprehended that woulde knowe the verye time whereof you neuer hearde me saye any thing and which it had becommed you in pacience and hope to haue looked for and not through vnprofitable and bolde temeritie to haue preuented the time that God woulde reueale These wordes of Christ are diligently to be obserued For with them he bridleth the bolde curiositie of mans wit and appoynteth vs certaine boundes of Christian wisedome whiche it is vnlawfull for vs to passe or go beyonde For where the Disciples are reprehended for that they would ouer curiously enquire for such things as God had reserued to his owne power onely it appeareth sufficiently that hereby we are prescribed how farre our wisedome must extende that we should continually be occupied in the searching and consideration of those things that God hath vouchsafed to reueale to vs in his Scriptures and not to knowe those things which he hath reserued to himselfe alone And what things he would haue hid from vs and vnknowne to leaue them to his power wisedome and iudgement vnto that daye in the which we shall not knowe in part but shall face to face beholde the mysteries of the kingdome of heauen The same the wise man admonisheth whose words would to God were written in the harts of many curious persons Seeke not sayth he after the things that be aboue thee and search not foolishly for the things farre aboue thy strength Studye the things commaunded thee of God and be not curious in many of his workes For it is not needefull for thee to see with thine eyes the things that are secret Make not to much search in superfluous things and be not curious in many of his works For many things are shewed vnto thee already which be aboue the capacitie of men The medling with such hath beguiled many a man and tangled their wittes in vanitie Wherevnto is to be referred the saying of Salomon He that searcheth the maiestie shall be depriued of the glory Here therefore are confuted and condemned by this sentence of Christ all the soothsaying Artes of Mathematicals amongst which Iudiciall Astrologie beareth the bell For Christ forbiddeth to enquire after the times and seasons that is what ought to be done at euery time and what tyme is appoynted for euery thing And herein is the chiefe vse of Astrologie to foreshewe the successe of euery thing in his time For when they knowe the houre of ones natiuitie by by they looke vpon the Horoscope or ascendent and figure of heauen and so pronounce of the course of his whole life And not content with the things belonging to the body goodes of fortune they take vpon them to iudge of the soule also as though the vertues and vices of man and so by consequent eternall saluation depended vppon the Planets After like sort they write Prognostications of the things that shal happen euery yeare In which as if they were Oracles of Apollo they reason of warres of sicknesses of dearth and scarcitie of things and what vyces and naughtynesse shall raigne all the yeare following And what doe these men else but that that was reprehended in the Disciples which yet went not about to learne such things by any Arte forbidden of God but to know it at Christes mouth whom God hath made vnto vs wisedome Neither let them obiect the example of the Prophetes whose prophecies are extant of things that were to come and who did sometimes appoynt the times of things afterwarde to followe as is plaine that Hieremie and Daniel chiefely did For these men vttered that thing for the instruction and comfort of man which they receyued by Gods holy spirite And God oftentimes vseth to foreshewe things to come by his Prophetes for mans health sake But he hath in no place taught vs soothsaying Artes whereby mans industrie can trye out thinges to come but he hath condemned them and shut out the students of them from his kingdome and people as is to see in Deut. 18. and Mich. 5. Chapter There is also condemned in this place the curiositie of such as going farther dare search for the latter day and ende of Christes comming which Christ hath so appointed in his fathers power onely that he sayth it is vnknowne to the Aungels and to himselfe as he is man. Whatsoeuer things is meete for vs to know they are abundantly declared in the scripture We are admonished of the signes that go before that daye not that we shoulde dispute of the verye time of his comming but that being awaked from the sleepe of sinne we should lift vp our heades that the day of our redemption approching we mought be founde faithfull and diligent seruants In lyke maner me thinketh they are here reprehended which wade to farre in the secretes of Gods eternall predestination and prouidence while they search what number is of the elect and call to account of mans reason the iudgementes of God whereby hee chooseth or refuseth men which as they farre passe mans reache and capacitie so can they not without great daunger be sought out But the things in this matter which serue both for our comfort instruction God hath vouchsafed to reueale For it is playne that the faithfull are elected from euerlasting in Christ Iesus only through the meere fauor of God without respect of our workes or merites It is playne that this election is firme and stable whereof God as Paule sayth cannot repent him It is playne that faith is the infallible signe of this election whereby we apprehende Iesus Christ and in him righteousnesse and saluation It is playne that the ende marke of our election is to lyue holy blamelesse in this life that when we be taken from this lyfe we may lyue in heauen with Iesus Christ. These things God hath reuealed and with these we ought to be content In the
the people all the world besides being fallen to superstition and Idolatrie But neyther the paucitie of his houshold was able to bereaue him of saluation nor the multitude of his aduersaries to condemne him yea where al the world beside perished he was saued and hath God both to allowe and defend his faith The same we may say of Loth liuing among the Sodomites Besides this Elias onely setteth himselfe aswell against al the Priests of Baal as against king Achab al his Courtyers in the quarell of faith and religion And Micheas alone encountreth with three hundred false Prophetes whome the king fauoured and maintayned Therfore it is meete that we regarde rather the very doctrine of truth which comming from the mouth of God is contayned in the holye Scripture than the authoritie of men Forasmuch as all men are lyars and God alone true in his saying It is profitable also to consider what Peter doth who rising vp amongst the Disciples proposeth this thing to bee entreated of openlye amongst them all Herehence the Bishops of Rome seeke the defence of their supremacie or rather tyranny as also of other places that seeme to attribute any prerogatiue of superioritie to Peter They seeme to mee to doe as men which are in daunger in deepe gulfes and ryuers For as they vse to catch holde of euery thing that commeth next to their hande so these men snatch at euery thing whereby to defende the dignitie of their supremacie so battred nowe and shaken that it threatneth the catholyke and vniuersall ruine therof By this meanes they challenge to Peter the keyes of the kingdome of heauen which yet were giuen to all the Apostles at once as is euident to be seene in Iohn the .xx. Chapter So they contend that the charge of Christs flocke is committed to Peter onely as to the chiefe consider not what iniury they doe to the residue of the Apostles as though Christ had made them feeders of swyne and Asses and not of his sheepe After lyke maner where they nowe heare howe Peter speaketh first in the congregation by and by they make him Christs Uicar the head of the Churche and the chiefe of the Apostles And going farther they take all this honor to themselues as to the lawfull and ordinary successors of Peter But howe vayne and friuolous these things are the matter it selfe declareth For Peter prescribeth nothing of his owne heade as any ruler of the Church or Lorde ouer the other Apostles but being in the middest of the Disciples as his equals and fellowes proposeth a matter of great weyght to be intreated of indifferently amongst them all In the which treatie hee leaueth to euery man free libertie according as God should put in their harts by his spirite to saye or to doe And that he speaketh first was done by the speciall instinct of the holy ghost which by this meanes would make the example of grace that Christ shewed in Peter being receyued againe into fauour after his foule fall more euident and manifest Furthermore in that the other paciently heare him speake it is a token of vnanimitie which Luke before attributed to them and is not done so much for superiorities sake as for order without which nothing in the Church or common weale can continue in safety Wherfore Paule commaundeth all things in the Church to be done comely and in order As touching the state of the Apostles he maketh them all fellowes and equals and where in one place he calleth himselfe the least of the Apostles hauing respect to the vnworthynesse of his former lyfe the same speaking of the ministery feareth not to match himselfe with Peter saying He that was mighty in Peter in the Apostleship ouer the Circumcision the same was also mighty in me among the Gentyles And meaning to roote out from amonge the Corinthians the sectes of them that helde of Paule Peter and Apollo he sayth What is Paule what is Apollo but ministers by whom you haue beleeued euen as the Lorde gaue euerye man grace Peter himselfe acknowledgeth the same who within a little after speaking of Iudas witnesseth that he had receyued a part in the ecclesiasticall ministery And if Iudas had a part therein what ignorance shall it be to ascribe and pull the whole vnto Peter Unlesse perhaps wee will saye that Peter for fauour flattered the wicked traytour and woulde transferre to the childe of perdicion that which belonged onely vnto hymselfe But whereto vse wee so manye wordes seeing it is plaine that Iesus Christ diuers times rebuked with great seueritie the ambicious desire of supremacie that was among his Apostles It is knowne what is written of this matter And Peter earnestly admonisheth the pastors of the Church to beware that they take vpon them no Lordship ouer the Church which is called Christes patrimonye and the lot of his enheritance For whome shall we thinke to be of such great authoritie to be worthy to haue rule and dominion ouer that precious flock that is redeemed with the bloud of Christ And if no man must beare rule ouer the Lordes flocke lyke as Princes of this world vse to doe how much more absurde shall it be for them which haue but one maner of charge in feeding the flocke to arrogate any Lordshippe or rule vnto themselues Therfore what else doe the Bishops of Rome by their so greedye desire of supremacie but forget the preceptes of Christ and bewraye themselues to be nothing lesse than Peters lawfull and true successors But let them passe and come we to Peters Oration And that consisteth of two parts First he pulleth that stumbling blocke out of the waye which myght trouble the mindes of the more simple and vnlearned sort For when they sawe that Iesus Christ was betrayed by Iudas and afterwarde perished himselfe most miserablye both body and soule it was an easie matter for them eyther to doubt whether Christ knewe all thinges or else to suspect all the sort of the Apostles togither with their doctrine Therfore Peter doth not without a cause aunswere this great inconuenience in the beginning of his Oration On the other side he exhorteth the Disciples that they will appoint some other in Iudas roume least his falling from the fayth myght any thing preiudice Christes institution The first part he beginneth with the testimony of holy scripture wherin he plainly vttereth the euerlasting purpose of Gods prouidence which is a most strong reason to put awaye offences that is to beleeue that nothing commeth to passe by chaunce but by the decree and will of god Wherfore he sayth ye men and brethren it behooued thys Scripture shoulde be fulfilled which the holy ghost spake before by the mouth of Dauid touching Iudas which was guide to them that tooke Iesus The sense of which words seemeth me to be this I would not O brethren haue any of you to be offended at the cruell deede of Iudas
or religion in the lyke case For he separateth them farre from things chaunceing by casualtie and putteth them vnder the gouernance of Gods prouidence saying The lottes are cast into the lap but the ordering thereof standeth all in the Lorde But Ioseph is pretermitted or put backe and Matthie appoynted to succeede Iudas in the roume of an Apostle But as farre as maye be gathered by this place Ioseph to mans iudgement seemed the meeter and better man who beside the surname of Barsabas which signifieth the sonne of an othe that is to saye one most faythfull and true of his worde was also called Iustus And as touching Matthias there is nothing mentioned in the Scripture beside his bare name Yet he in the iudgement of God is preferred before the other This thing serueth both for our instruction and consolation For it teacheth vs not to be prowde of the iudgement of men and of the great estimation they haue vs in For as men maye be deceyued in their iudgements so they oftentimes chaunge their iudgements as they see mens fortune vseth to chaunge And there are examples in all Nations which teach vs that they haue bene throwne into extreeme ignominie which not long before that many headded beast the people extolled aboue the starres Let vs therefore seeke to stande vpright in Gods iudgement who as he cannot be deceyued so whome he once fauoureth hee neuer casteth of if that they continue in their dutie Againe this example comforteth vs when we see our selues charged with the vniust preiudices of men or rather altogither reiected For then we must not thinke that therfore God also contemneth vs forasmuch as he dependeth not vpon mans authoritie but many times chooseth the despisedst among men to the weyghtiest and greatest affayres to th ende that all glory may be giuen to him and that no flesh should eralt it selfe in his sight See 1. Cor. 1. Moreouer we must not pretermit to consider in this place how neither Ioseph nor yet those that fauoured him murmured or grutched when they hearde Matthie admitted by the Lorde Neyther is it lyke that Ioseph was discouraged therefore forasmuch as he knewe there were diuers other states and callings wherein he might declare his obedience and seruice vnto god Let vs folowe the example of so great modestie and being content with our estate let vs not couet to climbe any higher least we rashlye accuse the iudgement of God and whyle we thinke our selues worthye of greater honor be founde vnworthye of that place that God hath set vs in There be many implements in a well stored house and also great diuersitie among the same The chiefe roume the Apostles are worthy of which they obtayned through the meere fauour of god They continued in the same roume and place with constant faith contemnyng themselues lyuyng innocently and charitably whose steps whosoeuer will followe they shall liue an immortall and blessed life with them in Christ Iesus our sauiour to whom be blessing honour power and glory for euer Amen The seconde chapiter vpon the Actes of the Apostles The tenth Homelie WHEN the fyftie dayes were come to an ende they were all with one accorde togither in one place And sodeinly there came a sounde from heauen as it had bene the comming of a mighty winde and it filled all the house where they sate And there appeared vnto them clouen tongues lyke as they had bene of fire And it sate vpon eche one of them And they were al filled with the holy Ghost AMongst the promises wherewith our Sauiour Iesus Christ vseth oftentimes to comfort his Apostles there is none more often repeated than that promise touching the sending of the holy ghost For where he sayth they should be faine to pleade their causes before Princes and Rulers he putteth all feare out of theyr myndes in that he sayth they should haue the holy ghost to counsell them who should furnishe them with Argumentes and all kinde of vtteraunce And when he was neere vnto his death he iterateth the same promise of his spirite three or foure times which he sayth should be vnto them a Comforter a Counceller and a guide in all they should go about Finally when he was risen from death he both admonisheth them againe of his promise and commaundeth them to wayte for the same holye Ghost at Hierusalem And this so diligent a repetition of his promise must not bee thought superfluous For it serued both for the instruction of the Apostles least eyther they should runne vnprepared to the function of so high an office or else through feare of daunger should be dismayde or discouraged And it is very profitable for vs in these dayes for we may gather hereof that the Apostles doctrine is inspired from God and may not without manifest impietie be dispised But least any obscuritie or ambiguitie of so great a matter might remaine it behooued that the spirite so often promised should not come into the mindes of the Apostles by any secrete maner of inspiration but visiblie and not without publike miracle Which thing Luke sheweth both was done and howe it was done in this place he declareth diligentlye and wyth great perspicuitie It is an Hystorie verie worthie whose circumstances euerie one should be throughly considered Before we enter into the Euangelistes wordes something must be sayde touching the holy ghost that we may well vnderstand what the Apostles receyued First we must not imagine that before this tyme eyther there was no holy ghost or that the Apostles were wholy destitute of him For that he is from euerlasting of the same substaunce that God is it is plaine by manye testimonies of the olde Testament Dauid verily confesseth that all the hostes of heauen were made by the breath of the Lordes mouth And Peter teacheth vs that the Prophetes in tymes past were inspired with the spirite of Christ by reuelation of which spirit they prophecied long before both the afflictions that Christ should suffer and also the glorie that he should haue Also the Archangell Gabriel promiseth that Marie the Uirgin should conceyue and bring foorth through the operation of the holye ghost As touching the Apostles there is no man will affirme that is in his wittes that they vtterlye lacked the spirite of God vntill this day of Pentecost For although their weaknesse and imperfection was great yet they both knewe Iesus Christ and plainly confessed that he was the promised Sauiour of mankinde which thing as Christ testifieth they coulde not doe without the reuelation of the holye ghost Neyther must we expounde thys Hystorie of the substaunce of the holy spirite as though the thirde person in Trinitie as auncient writers call it had come downe and bene inclosed in the mindes of the Apostles For this person can be contayned in no one place but which is a sure and certain note of Godheade entereth through all things and filleth all places both in heauen and in earth
they cannot looke vpon Moses face that is they cannot vnderstande the true and plaine meaning of the lawe Therefore the Iewes and false Christians the mainteyners of mans righteousnesse obiect to vs in vaine the lawe and workes thereof whereas Christ is both the ende of the lawe and without him there is no true knowledge of the lawe But in the meane season the contempners of the olde lawe are reprooued who thinke there is no more vse of the same to be had among the Christians As though the will of God were not the same nowe that it was woont to be and as though we also had not neede to be led by the hande of the lawe vnto Christ that distrusting our owne righteousnesse we might learne to take holde of the righteousnesse of God that commeth by fayth in Iesus Christ. In deede we confesse that the Ceremonies of the law are abholished bicause all figures are fulfilled in Christ yet the vse of the lawe remayneth whole and sounde whose duetie it is to teach vs our vnrighteousnesse and corruption of nature and all our satisfaction for the same to be in Christ. Furthermore it behooueth to consider the persons of the Apostles that we may vnderstande what they were dooing at this tyme where certaine things are to be repeated out of the first Chapter First we heard howe they obeyed the commaundement of Christ being nowe readie to ascende into heauen who bade them returne to Hierusalem and there to wayte for the spirite which he promised them Therefore they returne thither and there abide vnto this day in the which the spirit is sent as a little after we shall see where Luke sayth plainly this happened at Hierusalem Moreouer he attributeth vnanimitie and concorde to them For they went not dispersed vp and downe the Citie neyther was there such brawle and contention betweene them as was woont to be but they taryed with one accorde all togither in one place Adde vnto these a thirde poynt whereof mention also is made before howe they continually persisted in praier For it is not to be thought that they were become euer the slacker in praying seeing they were compassed about wyth daunger on euery side and as appeareth by choosing of Mathias prepared themselfe diligently to the administration of their office These things serue for the publike instruction of vs all For they teache vs howe they ought to prepare themselues which desire to haue the holye ghost giuen vnto them and to haue his giftes increased in them Hereof we haue neede by reason of our inwarde and naturall corruption wherewyth onlesse we be borne againe we shall not see the kingdome of god We haue neede of the same spirite bicause of the worlde and the desires of the fleshe wherewith we be many tymes reuoked from the way of saluation We haue neede also of the same by reason of temptations wherewith Sathan oftentymes goeth about to bring vs in doubt of the certentie of our saluation and redemption and would easily ouercome vs except we were confirmed wyth the spirite of Christ which as Paule sayth is the sure earnest and pledge of our saluation But the same spirit entereth not into a froward soule Therefore we haue neede to prepare our selues that we may be meete to receyue him First therefore obedience is requisite whereby it behooueth vs to be in subiection to the will of God and to his precepts yea euen in those things that to our reason seeme daungerous hurtfull or superfluous For by what meanes shall we thinke it will come to passe that they shall haue the spirite of God giuen them which are not ashamed to rebell agaynst God God can not abide that they shall glorie in his lawe and in his worde which runne on in disobedience Howe much lesse will he vouchsafe to giue his holy spirite to such Furthermore it is meete that they be of one accorde and in charitie togither which shall receyue the holy ghost For where God himselfe is charitie he requireth earnestly the studie thereof in those that be his yea Christ appoynted it as a Cognizance for his to be knowne by And it cannot be that Christ will iudge them worthie of the spirite of Christian brotherhoode that are deuided by hatred enuie contentions and open enimitie and so declare themselues to be straungers from the bodie of Christ which is the Church or Congregation Moreouer vnto the studie of concorde and obedience must be ioyned feruent and continuall prayers For although God promise his spirit freely and giueth the same of his meere grace he will yet haue vs to pray to him and aswell doth the maiestie of God require we should praye to him as the dutie whereby we be bound to him Neyther can we declare any more manifest token of our fayth than if we go aboute by prayer to obtaine those things that belong to our saluation Therefore we heare Dauid saye Make me a cleane heart O God and renue a right spirite within me Cast mee not away from thy presence and take not thy holy spirite from me And we say euery day as Christ commaundeth vs Let thy kingdome come Yea Christ himselfe promiseth vs that we shall not aske God his spirite in vaine Where he sayth If you being euill can giue good gyftes vnto your children howe much more shal your father of heauen giue the holy spirit to them that desire it of him Therefore let vs in these dayes ioyne togither these three obedience vnanimitie and prayers after the example of the Apostles and then shall we perceyue in our selues a marueylous comming forwarde in true godlinesse and a most wholsome increase of the holy ghost Furthermore the consideration of the Apostles teacheth vs that the spirite of Christ which worketh by preaching of the gospell is a spirite of concorde and holinesse and not the Author of dissention and carnall libertie as some in these dayes crie out which by this meanes would bring the doctrine of the gospell in suspicion and hatred bicause say they it is the seede of dissention and a planting of licencious liuing But we may easily aunswere theyr slaunders For as the Apostles being at vnitie and concorde receyued the holy spirite so it is plaine that after they had receyued him their concorde was not disturbed but euery day more and more confirmed And the same effect of the spirite is in all them that beleeue For it cannot be that he can be Author of discorde amongst them whom being knit togither in one head Iesus Christ he maketh members of one and the same bodie and coheyres of the same kingdome And as it is impossible that the members of one bodie quickened with one spirite can be at variance togither so can they not striue amongst themselues which are brought by the doctrine of the gospell vnto Christ and are indued with his spirite As touching that our enimies obiect to vs the libertie of the flesh we
Apostles burst into all the worlde which this vehement blast here did foresignifie and in despite of the worlde and Prince of the worlde the doctrine of the gospell was published throughout all Nations Let these thinges comfort vs against the vayne enterprises of the worlde and Tyrannes which studie to stop the course of the gospell For Christe lyueth styll which from hygh derideth the counselles of them and whose spirite bloweth where he wil and is not ruled at mens pleasure Thirdly there appeare clouen tongues as it were of fire which when they were settled vpon the heades of eche of them they were all fylled with the holy ghoste Wee sayde the wynde was a token or signe of the holye ghoste But here commeth a visible signe also of the presence of the spirite that there myght be no doubt at all thereof For this is the maner and trade of God to declare by outwarde tokens the inwarde and spirituall giftes which are conceyued by fayth only and haue their beyng in the mynde The which by reason of the proportion and infallible truth of God wherof they are signes and seales vse to be called after the names of the things that they signifie By this meanes it commeth to passe that Luke reasonyng of the tongues which sate vpon the Apostles heades so speaketh of them as though the spirite him selfe had syt on their heades But it is euident that these tongues were neither essentially the holy ghost nor yet had the holy ghost included in them For who wyll say the substaunce of the holy ghost is of fire except any man list to dote with the Persians which worshipped the fire as a god Who also wyll thinke the holy ghost whiche pierceth through all thinges and whom the scripture teacheth to be euery where present can be inclosed in so small a thyng as a tongue Besydes Luke saith not that the holy ghost sate on their heades but that their mindes were fylled with the holy ghost And the holy ghost shoulde in vayne syt vpon our crownes onlesse he entred into our mindes shewed foorth his power and efficacie Therfore the tongues were tokens of the presence of the holy spirite neither coulde the name of holy ghoste for any other cause be applyed to them than by reason of proportion and similitude that is betweene them as euen nowe was sayde Furthermore as in all other signes whiche God accustometh to vse there is perceaued to be a great lykenesse with the thinges that they signified so here also the presence of the spirite coulde by no other signe haue bene more euidently and properly expressed The lykenesse of tongues was most agreable with the Apostles office whom God had appoynted to be preachers The diuision of the same tongues represented the gift which they chiefly had neede of bicause they must beare witnesse of Christe in all Countries and be vnderstanded of all men And the element of fire signified that the voyce of the Apostles shoulde be effectuous through the workyng of the spirite For by this the spirite as by a bright brenning fire consumeth all the thinges in vs that are carnall and earthly By the same the spirite kindleth the myndes of men with the loue of heauenly thinges that leauing all earthly thinges behinde them they may aspire to the onely eternall goodes of the heauenly kingdome With this the holy ghost warmeth men that are benummed with sinne and maketh them meete and nimble to all good workes and to doe all thinges in Christe And this feruencie and fierie zeale is the proper marke of them which are led with the spirite of Christ Which spirit who so euer feeleth to be quenched in him let him ceasse to glorie in the spirit I coulde here rehearse diuers other effects of Christes spirite but that there is more commodious place to speake therof in the sermon folowyng where it shall be declared what the spirite wrought in the Apostles Let vs acknowledge the truth and goodnesse of Christ wherby he would thus prouide for his Church And let vs prepare our selues after the ensample of the Apostles that we also may be endued with the spirite of Christe and enflamed with the holye loue of God that being founde stoute in the duties of Christian life we may be taken for the true children of God and Coheyres of Iesus Christ to whom be blessing honour glorie and power for euer Amen The eleuenth Homelie AND they began to speake with other tongues euen as the same spirite gaue them vtteraunce There were dwellyng at Hierusalem Iewes deuout men out of euery nation of them that are vnder heauen When this was noysed about the multitude came togither and were astonied bicause that euery man hearde them speake with his owne language They wondred all and marueyled saying among themselues Beholde are not all these which speake of Galiley And howe heare we euery man his owne tongue wherin we were borne Parthyans and Medes and Elamytes and the inhabiters of Mesopotamia and of Iurie and of Capadocia of Pontus and Asia Phrygia and Pamphylia of Egypt and of the parties of Lybia which is beside Syren and straungers of Rome Iewes and Proselytes Greekes and Arabyans we haue hearde them speake in our owne tongues the great workes of god They were all amazed and wondred saying one to another what meaneth this Other mocked saying These men are full of newe wine ALthough the promises of our Lorde and sauiour Iesus Christe were first made to the Apostles and may seeme to belong to them onely Yet is it manyfest that the same are generall and to be extended to all them that doe beleue For as the Apostles bicause of their imperfection and other faultes had neede of the holy ghost and without the helpe of him could not discharge the office committed to them euen so we haue neede of the same spirite bicause if we be destitute of him we can neither order our life christianly nor holde the certainty of faith against the temptations of Satan Therfore the consideration of this present hystorie no man ought to thinke either vnprofitable or superfluous which both strongly mainteyneth the aucthoritie of the Apostolike doctrine also instructeth vs many other wayes For it teacheth vs howe we shoulde prepare our selues to receiue the spirite how we should iudge the spirites As touching the first was spokē yesterday The other may be learned by this presēt place For Luke goeth on in the discription of the hystory declareth the effectes of the holy ghost which he wrought aswel in the Apostles as in their hearers And beginnyng with the Apostles hee attributeth two thinges vnto them which they receyued by the operation of the holy ghost The first is that by and by after they had receyued the holy ghost they began to speake with straunge diuers tongues This is so great wonderful a myracle as I know not whether euer there happened a greater amongst men For who is ignoraunt how
all these things serue to prouoke vs to consider our dignitie Gods liberalitie towards vs to celebrate the goodnesse of God to shew our selues thankful for his gifts which he so merciful a lord so bouÌ„tifully hath bestowed vpoÌ„ vs. Last of all Ioel rehearseth the effectes of the holye ghost which are common to all them that beleeue In which place he maketh mention of prophecie the gift whereof he sayth both yong men and olde men sonnes and daughters shall receyue By prophecie we suppose ought to be vnderstanded not so much the gift of telling things to come as the true and certaine knowledge of the mysteries of saluation and chiefly the vnderstanding of the old Testament according to the exposition of Paule which is to be seene He addeth by way of exposition visions and dreames bicause that by those meanes God vsed in tymes past to reueale his will vnto the Prophetes as may be seene in the booke of Numbers 12. Chap. For the Prophetes vse to set forth the mysteryes of Christ with certaine phrases of speache such as were knowne and in vse with all men in their dayes Examples whereof may be seene euery where of such as reade their wrytings So by thys worde prophecying he promiseth the true knowledge or vnderstanding of Gods will and that saluation that is common to all men in the kingdome of Christ which also we read is promised in other places Esay verily saith that the earth shall be full of the knowledge and vnderstanding of God. And the Lorde sayth I will plant my lawe in the inwarde partes of them and write it in their heartes and I will be their God and they shall be my people And from thenceforth shall no man teach his neighbour or his brother and say Knowe the Lorde But they shall all knowe me from the lowest vnto the highest sayth the Lorde c. And Christ out of the Prophete testifieth that they shall bee all taught of the Lorde Therefore the principall effect of the holy ghost and which is common to all men is a sure knowledge of the will of God and an vnderstanding of saluation and the mysteryes of the kingdome of God and as farre as is requisite for euery man an intelligence both of the olde and newe Testaments By this therefore we may iudge what they be that set naught by the knowledge of the will of God and where they vnderstand it not of themselues will yet be taught of no man whome this one place may prooue to want the spirite of christ To this may be ioyned the Lords ouer the fayth and the Tyrantes of the Church which driue the Christian people from the reading of the Scripture and dare call that generall benefite of the holy ghost which the Prophete so highly commendeth the beginning and seede of heresies and errours It is our partes brethren to acknowledge the gift of Gods grace and to embrace the spirite of Christ that we being borne againe by his operation illuminated and made meete to all good workes may enioy the eternall inheritaunce of the kingdome of heauen with Iesus Christ the sonne of God to whome be blessing honour power and glorie for euer Amen The .xiij. Homelie And I will shewe woonders in heauen aboue and tokens in the earth beneath bloud and fire and the vapoure of smoke The Sunne shall be turned into darcknesse and the Moone into bloud before that great and notable day of the Lorde come And it shall come to passe that whosoeuer shall call on the name of the Lorde shall be saued THe Apostle Peter driueth his first sermon which he made at Hierusalem after he had receyued the holy ghost to that ende that the Apostles obserued in all their sermons that is to say to bring his hearers to the knowledge of Christ and to winne them to the saluation that is in him Which thing that he might with the more ease bring to passe he by and by in the beginning is well ware that his doctrine be not reiected before it be knowne and heard For he diligently before hande aunswereth all those thinges which might giue his hearers any cause or occasion to mysiudge or suspect it Among these there were some godly and deuout yet more that were vngodly vntowarde and obstinate And the religious were holden with ignorance so that they were astonyed at so great a myracle and being in doubt could not tell what to iudge or thinke of the matter But the other were in farre woorse case and taking for wyth cauils and slaunders they mock and delude all the meaning of the myracle accusing the Apostles of drunkennesse and those that hearde them of foolishnesse Therefore it was needefull some present remedy should be had which he tooke out of the seconde Chapiter of Ioël For by that place he teacheth that here is nothing done eyther of error or affection of man but that all this doing is the worke of God and promised of God long agone by the Prophets And he is very diligent in cyting the wordes of the Prophet bicause the place not onely serued to confute their reproche but also greatly made for Peters purpose This place as I sayde in the Sermon before goyng hath three members or partes The first comprehenâ—deth the bounteous and most liberall promise of the holye ghost The seconde describeth the troublous state of the worlde which shoulde continue euen to th ende therof in the kingdome of Christ and so rehearseth the punishments wherwith God woulde reuenge the contempt of his sonne and the Gospell which thing serued marueylously to make the Iewes afrayd that they should not thinke they shoulde escape scot free for contemning of Christ and his Gospell The third sheweth the way how to auoide all these euils and mischiefes The first part we declared yesterday It remayneth that we nowe set forth the two later And bicause I see there is a doubt and controuersie touching this great and notable daye of the Lorde whereof the Prophet maketh mention in this place First it seemeth good to me to shew my iudgement concerning the same There be that vnderstande it to be the daye of Christes resurrection and the signes and woonders which are here prophecied should come they expounde to be the things that happened in the death and resurrection of christ Surelye their sense and meaning is godlye But bicause of the prophecies of Iesus Christ which he vttereth almost in the same wordes concerning the state of the later times the ende of this daye is farther to be extended Other thinke the whole time of the worlde after Christes birth is comprehended in the signification of this daye But me thinketh the glorious and notable daye of the Lorde when he shall iudge the whole worlde maye here be vnderstanded For where he had made mention of the later time a little before he sayeth the state and condicion of the time which he now describeth should continue vntill the ende
is in Christ alone whome whosoeuer despiseth he cannot attayne vnto life as Christ sayth No man commeth vnto the father but by me Last of al he addeth Thou shalt make me full of ioy with thy countenance By these wordes is expressed the condicion of an heauenlye and eternall life which is of a farre other sort than the life we haue here on earth For this life as was aforesayde is full of traueyle sorrowe care and trouble The eternall life is full of mirth and ioye For there God will wipe all teares from the eyes of hys faithfull And there shall bee no more death neyther sorow neyther crying neyther shall there be any more paine And these being taken awaye there can remaine nothing but ioye Therefore Christ sayth he will say to the faithfull seruant enter into the ioy of thy Lord. This ioye in an other place Christ calleth the glorye which he testifieth he had with his father before the worlde was made Christes humanitie was taken vp to be partaker of that ioye and mirth in that kingdome which in his godhead he possessed from euerlasting For so we read it was promised long agone God saying sit thou on my right hande vntill I make thine enimies thy footestoole In these wordes are conteined an article of our faith where we confesse Christ is ascended into heauen sitteth vpon the right hande of his father omnipotent In the meane while we that by faith are graffed in Christ and made his members must beleeue that these things appertaine to vs likewise For it can not be that the members can be pulled from their head And Christ promiseth Where I am there shall my minister be also And declaring this promise otherwheres in moe wordes he sayth In my fathers house are manye dwellinges If it were not so I woulde haue tolde you I go to prepare a place for you and if I go to prepare a place for you I will come againe and receyue you euen vnto my selfe that where I am there may yee be also Yea being ready to go to his death when he had made and disposed of his will as by waye of a testament he sayth Father I will that they which thou hast giuen me be with me where I am that they may see my glory which thou hast giuen mee Which thinges for that they shoulde not be vnderstanded only of the Apostles he plainly testifieth that he prayeth not for them alone but also for all those which shoulde beleeue in him through their teaching Therefore it is no doubt but we also shall be filled with ioye in that eternall and heauenly life which shall follow the resurrection of our bodies Here must we not omit to marke how he sayth and sheweth the cause efficient of this ioy is the face of god Which we must vnderstande to be the fauourable and mercifull countenance of God wherewith he looketh chearefully vpon vs for Christes sake so that there appeareth no token of the olde anger which we deserued by sinne For as the cherefull countenance of a king is life as Salomon sayth and by hys looking well about him all euill is driuen away So in the looke of God all fulnesse of ioye is to be had for them that beleeue wherevnto me seemeth Christ had a respect saying Blessed be the cleane in heart for they shall see God. And therefore the godly pray Shew vs the light of thy countenaunce and wee shall be safe Hereof maye we gather howe great miserie they shall be in which being secluded from the face of God shall be throwen into vtter darkenesse And thus hitherto hath the Prophete in fewe wordes described all true godlynesse and true felicitie Let vs learne to set God before our eyes to reuerence him obediently and to trust in him onelye Of this endeuour shall spring true ioye and we shall haue euery daye newe occasions to set forth Gods goodnesse and when we depart this life we shall rest in glad hope And after that shall followe a blessed resurrection wherein the soules shall be restored to the body and being taken into that true life we shall be filled with all ioye before the face of God with Iesus Christ our brother and co-heyre to whome be blessing honour power and glory for euer Amen The .xvj. Homelie YE men and brethren let me freely speake vnto you of the Patriarch Dauid for hee is both deade and buried and his sepulchre remayneth with vs vnto this daye Therefore seeing he was a Prophet and knew that God had sworne with an othe to him that Christ as concerning the fleshe shoulde come of the fruite of his loynes and sit vpon his seate he knowing this before spake of the resurrection of Christ that his soule sâ—oulde not bee left in hell neyther his fleshe shoulde see corruption This Iesus hath God raysed vp whereof we all are witnesses Sythence nowe that he by the right hande of God is exalted he hath receyued of the father the promise of the holye ghost he hath shed foorth this gift which you now see and heare For Dauid is not ascended into heauen but hee sayth The Lorde sayde vnto my Lorde sit thou on my right hande vntill I make thy foes thy footestoole So therefore let all the house of Israell knowe for a suretie that God hath made that same Iesus whome ye haue crucified Lorde and Christ. BIcause the whole order of our saluation is accomplished as it were in the resurrection of our bodies therefore the scripture is greatlye occupied in proouing the same which was the cause that Peter argued so diligently of Christes resurrection wherevpon it is manifest that our resurrection dependeth For he is not contented simply and plainely to preache the same but describeth all the order and maner thereof out of the â–ª xvj Psalme the authoritie whereof he vseth to prooue the same resurrection to the intreaty whereof this present place also serueth For first preuenting the obiection of his aduersaries by a preoccupation he prooueth that this Psalme ought to be expounded of christ Then commeth he backe againe to Christ and teacheth vs that whatsoeuer was prophecied by Dauid is fulfilled in him And at length he concludeth his sermon with a graue obtestation and beseeching of them About the testimonie of the Psalme Peter doth two things First he teacheth them that it cannot be expounded of Dauid by any meanes Then he prooueth that Dauid prophecieth of christ And bicause the authoritie of Dauid was verye great with the Iewes he mollifieth the mindes of his hearers with a proper preface leaâ—t they might thinke he spake any thing contemptuouslye of Dauid yea he citeth themselues as witnesses of the things that he meaneth to saye Let me sayth he speake of the Patriarch Dauid to you who I knowe are not ignorant in Dauids matters and are earnest studentes of his prophecies And bicause many would thinke that he spake these
vs. And the sonne himselfe bindeth his promise to vs by an othe as often as he repeateth that verilye I saye vnto you so much vsed in the Gospell These things serue much for our comfort and instruction we are taught to make much of Christ and not to despyse the saluation which commeth by his merite and is offered vs by preaching of the Gospell as he commaunded In time passed as Paule sayth they which had transgressed the lawe of Moyses dyed without mercye vnder twoo or three witnesses How much sorer shall he be punished which treadeth vnder foote the sonne of God and counteth the bloude of the newe Testament as an vnholy thing c. And Iohn the Apostle admonisheth vs earnestly hereof saying if wee receyue the witnesse of men the witnesse of God is greater which he testified of his sonne He that beleueth in the sonne of God hath the witnesse in himselfe He that beleeueth not God hath made him a lyer bicause he beleeued not the recorde that God gaue of his sonne c. But what can be more horrible than to accuse God of a lye which is both eternall truth and also may so easily reuenge the contempt of himselfe Furthermore these things comfort vs asmuch in the conflict of temptations Satan many times goeth about to call the certaintie of our saluation into doubt But if we consider howe the same is sealed and confirmed as it were by an othe our fayth can not wauer For God is true and his worde endureth for euer But Peter returneth to Christ and prooueth that in him whatsoeuer things Dauid before times prophecied of the Messias are fulfilled The end of all his sayings is that men shoulde vnderstande howe Iesus of Nazareth was the sauiour of the worlde that was promised And of a manye of things which he might haue alledged he speaketh only of the resurrection and ascention bicause these two sufficed his purpose and serued chiefely for the present cause and controuersie which rose by sending of the holy ghost We shall speake of eche of them in order He reherseth the article of the resurrection to prooue Christ to be the sauior promised which argumēt Paule vseth also Of Peters words we may frame this argument Dauid a great while sithens prophecied of the Messias that neither his soule should long abide with the other soules of them that were departed nor that his bodye should suffer corruption bicause God woulde rayse him from death But this prophecie is fulfilled in Iesus of Nazareth Ergo it is manifest that Iesus of Nazareth is the Messias and sauiour Touching the Maior there is no doubt Therefore Peter laboureth in proouing the Minor the veritie whereof he confirmeth by the common testimonye of the Apostles of this thing sayth he wee bee all witnesses Neyther might these witnesses in whome there were such euident tokens of the holy ghost and of Gods working be easily reiected or contemned of men in their right wittes The Apostles vse oftentimes to prooue Christ to be our sauiour by his resurrection bicause Satan through death which happened by reason of sinne had the rule and Lordship ouer vs Neyther coulde we safely acknowledge Christ to be our sauiour except we were certaine that he had subdued the force of death In the meane season we must diligently consider the loyaltie and trustynesse of Peter and the other Apostles The Lorde chose them to be his witnesses as we sayde in the first Chapter They therefore perfourme the dutie of witnesses faithfully and boldly without all feare of any perill For in the citie of Ierusalem before a great assembly of people they testifie that Iesus is risen againe from the deade by the power of God yet was there a farre other rumor spred abrode in that citie For the souldiers as is declared in the last of Mathew being bribed with money by the Priests bare witnesse that the Disciples by night had stollen the body of Iesus awaye What a daungerous matter it was openly to gainesay these men euerye one may easily iudge seeing they had the authoritie of the Priests and of Pylate the Romaine President to defende them But the Apostles by faith in Christ ouercame all feare of daunger and left all men an example to follow which haue the testimonie of Iesus Christ committed vnto them The other argument whereby he prooueth Iesus to be the Messias promised he taketh of Christes ascention And this argument it seemeth hee vseth chiefely bicause of them which might thinke it a ridiculous matter to preach him to be a sauiour which coulde be seene no where amongst men Which also is the error of thē in these dayes who thinke him not a sauiour vnlesse he will shew himselfe bodily vnto them But Peter speaketh on this maner He being exalted by the right hande of God and hauing receyued of the father the promise of the holy ghost hath shed foorth this gift which you see and heare This saying seemeth the obscurer bicause for the breuitie thereof it cannot be perceyued wherevnto it is to be referred But the obscuritie is easily put awaye if we ioyne therewith the Oracle which Dauid vttered touching Christes ascention For of this Oracle and those thinges that Peter sayth we may frame an whole argument after this sort Dauid prophecied that Christ shoulde not only rise againe from the deade but also taught vs that he shoulde ascende into heauen For so he sayth Thou art gone vp on high thou hast led captiuitie captiue and hast giuen giftes vnto men This thing as also the other before is fulfilled in christ For he after he was risen againe being exalted by the mighty right hande of God ascended vp into heauen we looking on and poured vppon vs the spirite which he obteyned of God the father which spirit hath wrought in vs these giftes of tongues which you doe see and heare Therefore it is manifest that this is the Messias Further no man must be offended for that he saith Christ receyued the spirite of his father as though he were not of lyke power with the father For Peter speaketh this of Christs humanity wherin Christ confesseth that his father is greater than he Although in an other place againe he saith his father and he bee both one that is to say in respect of his diuinitie And Christ himselfe very trimly looseth this knot speaking of the sending of the holy ghost in this wise He shall glorifie me for he shall receyue of mine and shall shewe vnto you All thinges whatsoeuer the father hath are mine Therefore sayde I vnto you that he shall take of mine and shew vnto you c. When the comforter is come whom I will sende vnto you from the father euen the spirite of truth which proceedeth of the father hee shall testifie of me c. But least any man might suppose that the things spoken of Christes ascention were to be vnderstanded of Dauid or would call
kingdome of heauen is at hande The same he commaunded the Apostles to preach not so little as once as may be seene Math. 10. and Luc. 24. Therefore Peter remembring his maister and the commaundement which he gaue biddeth them also to repent and declareth that all he had hitherto sayd touching their iniquitie was not to th ende that he would haue them perish through dispayre but that they should repent and be saued Nowe bicause the holy ghost woulde haue this counsell written and registred for our sake something must be sayde of repentaunce that we may learne also what is requisite for vs to doe The Latines saye that they doe poenitere that is to say repent whom it yrketh or grieueth for that they haue committed whereof is deriued this worde poenitentia repentance The Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the correcting or amending of the minde For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greekes signifieth that excellenter part of the soule which the Latines call mens the minde Wherevpon the Greekes call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines call vnderstanding or perceyuing with the minde We saye therefore that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to repent which vnderstandeth his error and beginneth earnestlye to thinke of amendement The Hebrues call it Theschubach which is as much to saye as conuersion or turning But bicause this conuersion as the nature of the Greeke word signifieth is referred to the minde we maye briefely define repentance to be a conuersion or turning of the minde vnto God from that which is euill and naught The worde of God prooueth this definition speaking thus by Hieremie If thou wilt returne thee ô Israell then returne vnto me And in other places the Scriptures saye they are gone from God which haue sinned Whereof it followeth necessarily that repentaunce whereby we renounce sinne ought to be called a returning and conuersion vnto god And the diligent consideration of this definition helpeth most grieuous errors For there are some which when they haue sinned vse to turne vnto creatures and to the workes of their owne hands and so pollute themselfe with a double fault as the Lorde sayth while they forsake the fountaine of the liuely water and digge themselues pittes that will holde no water There are another sort that imagine penance to be a game or stage playe and thinke it sufficient if after the maner of the Iewish hypocrites they light waxe candles burne incense go barefooted weare hearecloth and doe such lyke exercises the superstition wherof long sithens hath bene condemned by the preaching of the Prophetes See Esay 1.58 Hos. 6. Mich. 6. Zach. 7. But we shall well vnderstand that all these things doe little profite vs if we consider that repentance is a conuersion or turning of the minde vnto god Herevnto belongeth that which the Lord speaketh Turne vnto me with all your heart in fasting weeping and lamentation Rent your heartes and not your garmentes and turne to the Lorde your god c. Also we may learne hereby howe manye parts of penaunce there be and wherein it consisteth The chiefe poynt is the acknowledging of our sinne for except we haue that we can neyther be sorye for our sinne nor turne from it vnto god This knowledge is taken out of the glasse of the law which doth not only detect open notorious sinnes but also discloseth the nature of sinne that lieth hidden in vs as Paule teacheth Terror of conscience sorrow of minde contrition follow the knowledge of sinne wherof we spake euen now For it cannot be but he must altogither be afrayde must sorow be contrite in hart that beholdeth in the law the countenance of God which is angry with the heynousnesse of his sinne And suche is the force of this contrition and sorrowe that it extorteth and forceth vs to confesse our sinne not in another mans eare whereof there is neyther commaundement in all the Scripture nor example but euen vnto God himselfe that we be miserable and sinnefull wretches as Iohn the Apostle teacheth vs in his first Epistle and first Chapter To confession is ioyned inuocation which by no meanes can be seperated from it Nowe of all these springeth a feruent desire of amendment of life and not of life onely but as much as maye be of our whole nature For nowe a man beginneth to mortify his flesh now he desireth to die to the world and to be crucifyed with Christ. He is now wholy set on fire with the desire of holynesse innocencie He burneth in the loue of righteousnesse and truth He is wholy occupied in good woorks the exercise wherof he heareth coÌ„mended of God hauing in the meane whyle no regard to them which are prescribed by the superstitious traditions of men Finally bicause he knoweth that all the fountayne of this euill sprang of going from God and his worde he laboureth to addresse himselfe againe wholy to the worde of God and to all his lyfe after the rule of god And this is no purpose or intent for a fewe of dayes only but a permanent and a continuall such as by reason of our continuall slippes and falles is nâ—edefull euery day to be renued For as the iust man falleth seauen times a daye so hee vseth seuen times a daye to rise agayne Hereby it appeareth what Peter would haue them to doe verily to acknowledge their sinnes to feare the iudgement of God to be sory for their offences to be contrite in hart to confesse their faults vnto God and to beseeche him of his grace and finally to labour to amende their lyfe to mortifie the fleshe to giue themselues to innnocencie holynesse righteousnesse and charitie To this purpose the Prophete cryeth Let the vngodly man forsake his owne wayes and the vnrighteous his owne imaginations and turne againe vnto the Lorde c. Let euery man thinke this is spoken to him and compare his lyfe with these things and it shall easily appeare what wayes he ought to take and what to refrayne The seconde thing that Peter requireth he expoundeth in these wordes Bee you euery one baptised in the name of Iesus Christ for the remission of sinnes This precept seemeth to conteyne in it two things For first in that he will haue them to be baptised in the name of Christ he sendeth them to Christ and sheweth them that saluation and forgiuenesse of sinne is to bee founde in Christ onely So Christ commaunded them to preach shewing them that remission of sinnes ought to be declared in his name And it was necessarye bicause of the Phariseyes doctrine which taught that men were iustifyed by their owne workes which opinion also manye holde in these dayes And surely if Peter had required nothing but penaunce he might seeme to haue consented to their doctrine But seeing he sendeth them that repent vnto Christ he teacheth
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
shoulde be instructed with the example of the primitiue Church what to doe in time of persecutions And to this ende principally are all those things to be applied which hitherto haue bene sayde of the Apostles They being brought before the counsayle doe plainly and boldly confesse christ Then when the enimies had forbidden them to preach the Gospell they protest with marueylous constancie that they can not obey so wicked a commaundement At length when they perceyue that reason coulde not preuayle with these wicked Counsaylers but that they were still threatened they declare all the matter to the congregation to th ende that ech one being admonished of the daunger ensuing might the more easily prouide for themselues These proceedings let the Ministers imitate as often as they perceyue the world raise stormes of persecutions against them Let their stoute and bolde confession of Christ be an example vnto others Let them not yeelde to the wicked commaundements of Princes Let them faithfully premonish the congregation least any mannes saluation stande in perill through their sloth Luke proceedeth on in his hystorie and sheweth what the Church doth being thus admonished by the Apostles By which example it maye appeare what euery Christian hath to doe both particulerly and in generall when persecutions are stirring They sayth he when they hearde the Apostles lift vp their voyce to God with one accorde And he telleth of the Church howe they sought the succour and helpe of God only by prayer They were not carelesse therefore nor did not set light the daungers approching Neither fledde they to mans wisedome helpe or counsayle but sought all maner of ayde and succour by prayers This is the sure sanctuarie of the Church bicause God euerywhere promiseth to be their defender that seeke their helpe of him And that which he euerywhere promiseth he hath by infinite examples perfourmed so that none that is a true Christian can doubt of the truth of his promises To this may be ioyned how he deliuered the Israelites enuironned with the hoste of the Egyptians at Moyses entreatie and prayers And after that through the prayers of the same Moyses he gaue them victorie ouer the Amalechites In the Psalmes there are infinit examples of them which testifie how God hath bene fauourable and gracious vnto their prayers Yea Ioël the Prophete giueth this only counsell to the Church in distresse that they shoulde all turne vnto God and call vppon him for helpe prescribing also such a forme of prayers as they shoulde openly vse And that his counsayle was not in vaine the successe of the matter prooued For God sent his Aungell which in one night slewe the hoste of the Assirians and deliuered the citie of Ierusalem from the great tyrannie of Sennacharib Wherefore the primitiue Church coulde not doe better than to sue vnto God by praier as they did The corrupt condicions and maners of our dayes are by this example reprooued For we see many with ouermuch carelesnesse contemne the daungers hanging ouer the Church scoffe and deride all admonitions and wholy giue themselues to all vntimely pleasures and exercises But when they feele the fire of persecution burning either they follow the counsell of the fleshe dissembling their fayth or else fortifye themselues in the league of Princes and helpe of man Which is the cause that the more they seeke to be out of daunger the more grieuously they entangle and endaunger themselues Luke also in fewe wordes comprehendeth the right trade and order of praying First they call vpon God who is onely to be inuocated as appeareth both by the couenant made with Abraham by the first commaundement in the Decaloge and by the order of the Lordes prayer And it is manifest by many examples that he only heareth vs euerywhere and can deliuer vs Wherfore great heinous is their error whosoeuer they be that make their prayers vnto Creatures Then they lift vp their voice and pray And yet is it plaine that God heareth euen the groning onely of them that are afflicted and their teares continually are in his sight Howbeit they woulde expresse the synceritie of their fayth by lifting vp their voyce and testifie that they were not ashamed of their prayers and calling vpon God for helpe For this is not the least poynt of the confession of our fayth as we may perceyue Daniel well iudged who hauing before prayed in secret when he perceyued the King had commaunded God shoulde not be inuocated setteth open his windowes and prayeth as it were in the sight of all men bicause he woulde not seeme to like or allowe the wicked proclamation Last of all he attributeth vnanimitie or concorde vnto them which thing except the Church obserue neyther shall their prayers be hearde ne yet their selues be taken for the Church of god For the Church being made one body vnder one head which is Christ is quickened with one selfe spirite calleth vpon one and the same father and hath one and the same inheritance layde vp for them in heauen And they that in these things agree cannot in their mindes be deuided Therefore let vs followe the trade of praying vsed in the primitiue Church and we shall perceyue in our aduersities that Gods helpe will be most neare at hande It shall be good to consider diligently the prayer that they made which may be deuided into three partes The first conteyneth a description of God wherein they acknowledge him for the creator of the whole worlde They make mention first of the creation that men might consider the omnipotencie of God and his singuler power ouer all creatures whereby they might conceyue the greater consolation For thus they were aduertised that the wicked enimies of Christ neyther coulde hinder the worke of God by their enterprises nor yet hurt them in any thing without the deuise and sufferance of god It behooueth vs likewise to haue a consideration of Gods omnipotencie that we acknowledge him not only for the creator but also for the gouernour and preseruer of all creatures who though he hath set his throne on high yet hee humbleth himselfe to beholde whatsoeuer is done eyther in heauen or in earth Which consideration as it is very profitable for the amendement of our life and maners so in tribulations it bringeth comfort and in our prayers chiefely confirmeth our faith wherevpon the effect of prayer principally dependeth And this is the chiefe vse of the first Article in the Apostles Creede where we professe we beleeue in God the Father maker of heauen and earth For it maketh for the confirmation of our faith and taketh awaye all cause of distrust which commonlye springeth by reason we thinke God eyther cannot or will not helpe vs But what is impossible vnto him which hath made heauen and earth by his worde and hath hyther to preserued all this worlde Or is it like he will neglect men whom he hath made Lords ouer all the things
both particulerly and in generall In generall whyle manye conuert the Church goodes as they are called to prophane vses the poore in the meane season not onely pyning away for hunger but also the Churches lying desolate for want of faythfull and fitte teachers We offende also priuately when we glorie that God hath appoynted vs for stewardes of his goodes and in the meane whyle we eyther make hauock of them neglecting the poore or else hoorde them vp at home so that they neyther profite vs nor others Yet such menne as these commonly complaine of the mulitude of beggers as though it were impossible to helpe them all But they are reprooued of lying by their prodigalitie which to maintayne they haue goods ynough by the rust of their money which with insatiable greedinesse they lay vp and looke vpon in their Cofers and by the abundance of their apparell which they rather suffer mothes to eate than they wyll gyue them or the money they might make by selling them vnto the poore and so as Iames sayth they shall one day feele their damnation to be increased by those verie thinges wherevnto they haue bene so much giuen and addicted But that Ananias should haue nothing to excuse hymselfe by Peter sheweth he was forced by no necessitie to doe so wickedly saying Pertayned not thy lande to thy selfe onely and after it was solde was it not in thyne owne power Thou mightest eyther haue solde thy lande or else haue kept all the money therof to thy selfe and no man would haue thought thee euer the lesse worthy the company of the Christians Whereby it may euydently be gathered that no man was compelled by any lawe to sell hys goodes but that this was a free and voluntary contrubution as was declared in the former Sermon and yet Peter leaueth not here but sheweth the heynousnesse of thys offence to be so great that a Christian man shoulde not once haue thought any such thing much lesse haue done it For he sayth Why hast thou conceyued this thing in thy heart For Christ requyreth so great sinceritie and vprightnesse in those that be his that he will not onely haue their maners and outwarde conuersation pure but also their mindes and cogitations voyde of all dissimulation Last of all he rehearseth the chiefe of all the matter Thou hast not lyed to men but vnto God. For thou hast not to doe with men onely but also with God which searcheth the hartes and the reynes who thou shalt perceyue will be a reuenger of thy wickednesse Let vs marke in these thinges howe to take them which vnder the pretence of fayth and religion go about to deceyue menne Amongst whome with Ananias they be the chiefe which haulting on both sides so professe Christes religion that although the kingdome of Christ fayle or fall vpon the earth they will prouyde for themselues well ynough Next vnto these be those which lyke vnto Iudas robbe Christ and his Church eyther by craft or open force and at length betraye him with a kisse Whervnto may be ioyned Ieroboamyshe princes which vse religion to establishe their tyranny whyle they prescribe such articles of fayth and thrust in such rytes of religion as they knowe are not commaunded by Gods worde but depende vpon the meere traditions of men and seeke none other thing but to keepe men in awe and obedience ouer whome they raigne as we reade Ieroboam once dyd the first author of tyranny among the Israelites And as many as vnder the cloke of the gospell and christian fayth seeke to lyue licentiouslye are lyke vnto them whereof there is in these dayes a great number And it is an easie matter for all these eyther to beguyle men or else to put them so to silence that they shall not bewray out their hypocrisie But bycause they lye not vnto men onely but also to God hymselfe they shall neuer escape vnpunished For as nothing can be hidden from hym so vseth he most to hate and abhorâ—e lyers of all others And Christ testifyeth that such shall be shutte out of his kingdome For who would thinke him an honest man which would suffer other to be beguyled vnder the pretence of his name Therefore what folly or madnesse is it to imagine God to be such an one who is truth it selfe But to returne to the history doth Ananias fact seeme so horrible a thing to Peter onely Nay it is more horrible in Gods iudgement as the successe thereof declareth For as soone as he heard these wordes he ended his lyfe by sodaine death casting all them into a great feare by his miserable ende who heard of the same whereof we will speake hereafter when we shall entreate of the like destruction of Sapphira his wife First we haue here to consider the efficacie of Gods worde which God will haue perfourmed though it be vttered but by man For the strength thereof dependeth not on mans authoritie but standeth of and by it selfe Thys is to be vnderstanded as well of the promises as threates which are conteyned in the scripture For whatsoeuer the preachers promise the faythfull seruaunts of God they shall be as well fulfilled as if God from heauen would thunder them out And whatsoeuer they threaten vnto the wicked and prophane contempners of God they shall vndoubtedly fall vpon them The worde of Christ witnesseth the same which sayth that whatsoeuer his ministers binde or loose on earth shall be bounde or loosed in heauen And let no man here obiect vnto me that God alwayes vseth not so present an execution of his iudgements as we here see For although the wicked take occasion hereby to mock and make light all maner of threates Yet shall they buye this carelesnesse full deare when they shall here the voyce of Chryst their iudge whome they shall not be able to abyde Let vs rather acknowledge the long suffering of God which therfore sometimes differreth his punishment to giue vs a time to repent in And sometimes againe sheweth some examples of his iudgement to declare the truth and authoritie of his worde Furthermore it is to be considered how Peter slayeth Ananias by the worde and pronouncing of Gods iudgement whervnto that is not vnlike that Paule did when he strake Elymas the Sorcerer blinde as we shall see in the .xiij. Chapiter These things might seeme to haue beene vnsâ—emely for such as had the Ministerie of lyfe and saluation committed vnto them But the Apostles deserue no maner of reprehension to whome amongst other giftes of the holy ghost Paule teacheth the efficacie of powers was giuen that is an effectuall power of perfourming the thing that they spake Here also is the right and authoritie of the sworde prooued which the Magistrate hath to punishe malefactours by For if Peter and Paule may be excused for that they vsed the gift gyuen them of God agaynst Ananias and Elymas the Sorcerer with what reason shall we accuse the Magistrate who lykewise
most high and vnder the shadowe of the almightie although a thousande fall beside him and tenne thousande on his right hande Luke in this present hystorie giueth vs an euident example hereof where he declareth what they did with the Apostles in the Counsell wherein we shall heare they were whipped and so escaped the handes of their enimies Yet before the Euangelist commeth therevnto first hee describeth howe the Priestes accused the Apostles and howe they aunswered and defended themselues Hereof at this present we purpose to saye so much as the Lord shall giue vs grace and leysure for The Apostles are accused by the high Priest who also is the chiefe Iudge in this controuersie Neyther doth he so accuse them as though it were a matter doubtfull wherein they had offended but his intent is with great exaggeration of wordes to fraye them and almost to ouerwhelme them as persons conuicted of heynous offences For he sayth Did not we straightly commaunde you that you shoulde not teach in this name And beholde you haue filled Ierusalem with your doctrine and intende to bring this mannes bloude vpon vs. By which wordes if they be well marked we shall perceyue the Apostles are accused not of one but of diuers most weightie offences For first they accuse them of contumacie and disobedience bicause they continued preaching agaynst the manifest Edict and decree of the sacred Counsell And this was no small offence bicause the authoritie of the high Priest was of great account euen by Gods appoyntment and it was death to resist him Furthermore they might be called transgressors and breakers of Goddes constitution in that neyther being called nor annoynted they tooke vppon them so boldlye the Priestes authoritie and to teache as we reade Corah with those of his conspiracie did And that the Bishops had a speciall care that none shoulde thrust themselues into the roume of teachers except they had taken their orders of them after the accustomed maner appeareth by this that they oftentimes demaunded of Iohn the Baptist and of Christ who gaue them authoritie to teach as they did But the seconde crime is more grieuous where they saye they had filled all Ierusalem with their doctrine For this is as if a man would saye It is an heinous offence that you haue thus continued teaching against the Counsels decree But in that you haue spreade abrode yours that is to say a new and false doctrine this is by no meanes to be suffered forasmuch as God in the beginning appoynted them to dye that were authours of anye false doctrine To these they adde yet a third offence more heynous grieuous than the rest where they saye you meane to bring this mannes bloude on vs. For by these wordes they charge them with sedition as though therfore they preached to the people that Iesus Christ was vniustly put to death bicause they woulde incense and mooue the mindes of the people agaynst them as open tyrauntes But it is a marueylous matter that they nowe so much abhorre to be charged with Christes death seeing before Pylate they tooke vppon them with solemne protestation all the fault thereof For when they perceyued Pylate somewhat slacke to pronounce sentence of death agaynst him bicause it stoode not with his conscience they cryed His bloude be vpon vs and vpon our children And nowe as though they had forgotten all this they thinke they are much wronged to be counted the authors of such an offence This is the perpetuall guyse of the vngodly that although they glory in their wickednesse as the holye Psalmist sayth and seeke prayse of their mischieuous actes yet will they not haue them reprooued and accused by the worde of God. But chiefely we haue here to consider the tyrannie and insolencie of false and wicked Bishops which when they haue gotten the supremacie in the Church vnder the colour of Gods ordinance dare exact and require what pleaseth them and will haue men obey their commaundementes without further adoe Hereof came it to passe that they thought the Apostles had so grieuously offended bicause they continued teaching contrary to their commaundement And would to God this tyranny had reigned but in the daies passed only and did not in these days also beare to great a swinge For since the Bishops of Rome haue persuaded the people that they be the lawfull successors of the Apostles and that it is sayd vnto them he that heareth me heareth you I will giue you the keyes of the kingdome of heauen c. We see howe they are gone so farre that they haue not onelye chaunged lawes and times as Daniel prophecied long sithence Chap. vij but also they saye they are not to be reprehended though they shoulde by heapes tumble mennes soules into hell See the .xl. Distinction Chapter If the Pope O shamelesnesse O blindnesse And yet euen in these dayes when they see their iuggling and craft disclosed by the light of the Gospell they dare require obedience of vs and striue most egarly for them where they ought with all diligence to defende both their owne libertie and theirs which are committed to their charge of which libertie Christ is the author Let vs also here marke what crimes the Ministers are commonlye charged with For the worlde holdes his owne and striueth against the truth at this daye euen with the same weapons and sleightes that it vsed at the beginning Disobedience and contumacie was alwayes layde to the charge of Gods Ministers and that they woulde be Lordes and Rulers and obeye neyther Princes proclamations nor Counsels decrees They were also called deceyuers and beginners of sedition as men delighting in tumultes and vprores There are many examples hereof in Moses and the Prophetes Achab calleth Elias the disturber and troubler of the people of Israel and sayth he is his enimie He sayth also he hateth Micheas bicause he prophecieth nothing but aduersities and troubles towardes him Amos is accused to Ieroboam for that the Citie and whole Countrie coulde not awaye with his sermons They laye to Ieremies charge that he feareth the mindes of the souldiers with his sermons whose strength serued for the defence of the Countrie and they openly saye he was the cause of all the aduersitie trouble that they suffred What things the enimies of Christ layde to his charge are more manifest than neede greatly to be rehearsed It is no marueyle therefore if the Apostles be charged with the lyke and as many as in these dayes followe their steppes Let no man therefore to rashly beleeue those which lay such faults to the Ministers charge but let him search the truth that he be not deceiued through to rash iudgement In the meane season let vs acknowledge the naughtynesse of the worlde and the ingratitude of the people who being blinded take them for their enimies by whose ministerie the benefite of saluation is offred them But let vs
heauen Againe you are they which haue abidden with me in my temptations and I appoynte vnto you a kingdome as my father hath appoynted to me that you maye eate and drinke at my table in my kingdome c. Which promises bicause they sawe fulfilled and confirmed in Christ which through the crosse triumphed ouer all the power of hell and by death entred into the kingdome of heauen they could not but greatly reioyce when they perceyued that by these beginnings they hasted to the inheritaunce of the heauenly kingdome And as these thinges were an occasion to the Apostles to reioyce so ought they to cause vs in afflictions to reioyce and be glad For this is the propertie of all Christians as Paule sayth to reioyce and be merie in afflictions And surely there are notable causes which in these dayes ought to stirre vs to the consideration of these thinges forasmuch as we see these many yeares the enimies of Christ swarming in Germanye who for this cause most cruelly persecute vs for that we haue chosen rather to obey Christ than Antichrist At whose victories and successe many are so offended that they suspect as it were the doctrine of truth and we haue seene many more is the pitie as touching the fayth to haue made shipwracke But if we would call to remembrance our sinnes and woulde diligently consider the ingratitude whereby Germanie these many yeares hath partly neglected the vnspeakable benefite of Gods worde and Christian libertie and partly betrayed it and with vnbridled licentiousnesse of lyfe polluted the same we shoulde see the wonderfull goodnesse of God towardes vs who woulde haue vs in ieoperdie for the truth of his worde and become witnesses of his sonne and yet had deserued destruction through our sinnes and wickednesse And that it might appeare we stoode in daunger and suffered not for our owne wickednesse but only for religion and the truthes sake he sent in among vs such enimies whose liuing and maners abundantly declare that they were not so much prouoked with our sinnes agaynst vs as with our onely confession of the truth Therefore what more euident argument of Gods goodnesse and grace coulde be shewed vnto vs than that he hath giuen vs strength not onely to beleeue in Christ but also to suffer for his names sake For hereof we may conclude with Paule If we die with Christ we shall liue with him· If we suffer with him we shall also reigne with him Bicause manye see not this glory of the crosse eyther they filthily fall away from the profession of the fayth or else with vngodly reproches vpbrayde vs with our fayth and sclaunderously defame vs which mourne vnder the crosse of christ As many truly as consider these thinges as they ought cannot choose but glory and reioyce in Christ when they see his markes appeare in their bodies Therefore greatly is their folly to be bewayled who are offended at the afflictions and crosse of Christ whereas they might rather gather argumentes of comfort and ioye of the same Finally Luke sayeth of the Apostles that without any regarde had to this wicked decree they ceased not to teache and preach in the name of Iesus christ And this they did openly in the Temple as long as they coulde be suffred But when the tyrannie of their enimies had driuen them out of the Temple then beganne they to preache in the houses of the faythfull For Gods truth is not bounde to any certaine place but may be taught euery where so that a regarde be had of order and comlynesse as Paule teacheth Thus they perfourme in very deede that which they protested in the Counsell that is howe God was more to be obeyed than men and by their example confute them which now a dayes affirme that in matters of faith and religion we must simply obey the magistrates As though God had made himselfe and his religion subiect to mannes pleasure and appoyntment But bicause we haue already intreated hereof once or twyse there needeth no more to be sayde at this time In the meane whyle◠the◠constancie of the Apostles is woonderfull which being scourged and beaten doe boldly go on in the office that God appointed The slothfulnesse of men in our dayes is by this example confuted who hauing suffred somewhat for the truthes sake alreadye thinke they haue nowe done all their dutie and will henceforth suffer neyther paines nor daunger any more In deede their doings might after a sort be borne with if it were in our owne libertie to appoynt the boundes of our labour But bicause we be seruants it becommeth vs to wayte vpon the Lordes will and to abide his leysure with silence And Christ sayth they be not meete for his kingdome which loke backewarde but such as continue vnto the ende See Luke the .ix. Mathew the .xxiiij. Beside it is the commaundement of God that we being deliuered out of daungers and distresse through his benefite shoulde glorifie him Which thing they cannot doe that leaue and forsake their standing and being ouercome with feare of perilles procure their ease and quietnesse Wherfore let euery man in his calling followe the constancie of the Apostles but chiefely such as the Lorde hath committed the dispensation and ordering of his Church and worde to and let them not distrust his ayde who they see so long agone had such a care of his flocke Whosoeuer can giue a iust account of their ministerye vnto him shall be partakers of his kingdome To him be blessing honor glory and power for euer Amen The sixt chapiter vpon the Actes of the Apostles The .xl. Homelie IN those dayes when the number of the Disciples beganne to increase there arose a grutch among the Greekes against the Iewes bicause their widowes were despised in the dayly administration Then the twelue called the multitude of the Disciples togither and sayde It is not meete that we should leaue the worde of God and serue Tables Wherefore brethren looke you out among you seauen men of honest report and full of the holy ghost and wisedome to whome we may commit this businesse But we will giue our selues continually to prayer and to the ministration of the worde THe Euangelist Luke thus farre hath set forth the beginning proceeding increase and order of the primitiue Church In the which we haue seene all things very wisely ordered according to the worde of God and amongst the horrible persecutions and cruell attemptes of the enimies with moste prosperous successe administred Howbeit bicause the things there intreated be somewhat generall nowe at length the godly writer descendeth to matters more speciall declaring howe certaine peculiar persons employed their great traueyle to promote and aduaunce Christes kingdome Among whome bicause Steuen which was one of the Deacons of whom no mention hath bene heretofore made is the first he beginneth most commodiously his hystorie with the institution of the Deacons and in this present place teacheth vppon what
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
haue their common weales in safetie For this saying of the Romane hystory is confirmed by the example of many kingdomes and nations By concorde small things increase through discorde great things come to decay And no doubt but theyr ende is alwayes vnhappie that are at contynuall discension among themselues And if we now compare Moses minde and doings with those which now a dayes haue the rule in christendome we shall lesse marueyle at the vnhappie state of our age bicause now such raigne euerywhere as are both ashamed of their people and careleslye contemne them or else with ouer great exactions vtterly impouerishe them and moreouer mainteyne diuision among them and to conclude thinke theyr greatest prayse to consist in warres rashely and vnaduisedly taken in hande and in needelesse and vnnecessarie shedding of bloude Let vs also examine what thankes Moses gotte of the Iewes by his louing benefite Steuen sayth it was verie little For that naughty packe which feared not to doe his brother iniurie of hys stowte naughtynesse burst out agaynst him in all opprobrious maner saying Who made thee a Ruler and a Iudge ouer vs wylt thou kyll me also as thou diddest the Aegyptian yesterday In which wordes he vpbraydeth him as though he tooke vpon him to be a ruler hauing refused and forsaken all rule and authoritie for their sakes He also accuseth him of manslaughter yea of murther which with the daunger of his owne lyfe procured the safegarde of the people And although there is but one noted of this naughty ingratitude yet it appeareth many were like minded bicause none rebuked him for his sawsinesse and malapertnesse and not long after Moses doing came to Pharaos knowledge whereof no Egyptian was wytting It must needes therfore be that an Israelite was his accuser And they were no whyt the better after they were delyuered out of Egypt and had learned by many signes and woonders that he was sent of God to be their Captaine and defendor For as oft as all things fell not out after their mindes so oft they accused Moses of treason and falshood And this is the property of the world on this sort to recompence their best benefactors And that that fell to Moses came to passe also vnto Dauid Ezechias Iosias and all the Prophets among the Gentyles to Myltiades Phocion Camillus the Scypions and infinite others The consideration of whome serueth to teache vs that we be not grieued with the ingratitude of the worlde and that we leaue not our duetie and vocation for any like cause Let vs therefore looke for recompence at hys hande who is a most liberall rewarder Let vs remember that euen now is layde vp for vs in heauen a great rewarde and that if we be faythfull in a little we shall be appointed hereafter ouer much See Mathew the fifth and .xxv. chapter Moreouer Moses example comprehendeth in it the mysteries of our redemption and vpbraydeth vs with our vnkindnesse toward christ For as Moses forsooke Pharaos court the riches of Egypt visited his brethren and tooke vpon him their defence so Iesus Christ being in the glory of his father did vouchsafe to humble himselfe by his incarnation became our brother to take vpon him our quarrell defence Agayne as Moses reuenged defended the Israelite by killing the Egyptian so Iesus vanquished and slue the deuil set vs at liberty For he is that feede of the woman that was promised by whose merite the serpents head should be troden downe And as Moses was the author and perswader of his brethren to concorde so Iesus Christ prescrybeth to them whom he hath set at libertie by the merite of his death and made children and members of his body none other thing but precepts of charitie and hath appointed charitie for a cognizance for his disciples whereby to be knowne And as the Israelites were not afrayde to murmure against Moses so manye persons feare not to murmure most vnworthily against the lawes of Christ and fewe there be that acknowledge him for their king and delyuerer bicause the most part of men eyther giue the glory to creatures that he alone hath deserued or else boldly robbing him ascribe it to themselues and to the merites of their owne workes Therefore we are to impudent to charge the Iewes with the crime of vngratefulnesse where we our selues offende much more in the same against the sonne of God. It shall be profitable nowe to consyder the punishment that God vseth against vnkinde persons Moses is dryuen awaye and entertayned of Iethro in Madian taketh his daughter to wyfe by whome he hath two children to comfort him in his exylement In the meane season the Israelites lack their reuenger and deliuerer and are fayne to feele the smart of tyranny fortie yeares longer out of which they might now haue bene deliuered but that they draue Moses away So many times it commeth to passe that our naughtinesse is cause that God can not helpe vs according to the goodnesse of hys nature This is like as when they came to the borders of the lande of Chanaan and through their grutching and murmuring deserued to be brought backe agayne into the wyldernesse and fortie yeares longe were afflicted with all kinde of miserie and there dyed Therefore they which are the authors of their owne aduersitie accuse God vndeseruedly Let them marke this which complayne of the diseases which they procure themselues through their owne distemperancie likewise they that can not away with pouertie being through their owne ryotousnesse fallen into the same The same is lyke also euen in the businesse of our saluation For where many disdayne to imbrace the righteousnesse of God which he offereth vs in his sonne and dare set vp their owne righteousnesse it commeth to passe through their owne desertes that they are able neyther to auouch their owne righteousnesse in Gods sight ne yet to be iustified and saued by Christ. Last of all we haue to consider Moyses flight by whose example we are taught that it is lawfull for vs sometyme to prouyde for our selues by flying and to keepe our selues for more commodious seasons For both we reade that Christ so did oftentimes and commaunded his Apostles to doe the lyke But here we haue neede to take good heede and to be circumspect least vnder the pretence of Christes commaundement we seeke a cloke wherewith to hyde our feare and dastardlynesse and so by vnhonest flying leaue the standing wherein we are appoynted of god Moyses fled and yet is not to be accused therefore bicause he vnderstoode by his vngentle repulse that the time of deliuerie was not yet come and that he coulde not as yet bring them out of Egypt who so disdainfully cast him of But as soone as they beganne to acknowledge that he was appoynted of God for their reuenger and yeelded themselues to the calling of God then could he by no threates of the Tyrant be
tyme warneth vs at length to awake and casting from vs all vayne inuentions of men to worship the God of our fathers according to his prescript in truth and in spirite through Iesus Christ our Lorde to whome be prayse honor power and glorye for euer Amen The .liij. Homelie OVR fathers had the Tabernacle of witnesse in the wildernesse as he had appoynted them speaking vnto Moses that he should make it accordyng to the fashion that he had sene Which Tabernacle also our fathers that came after brought in with Iosue into the possession of the Gentyles whome God draue out before the face of our fathers vnto the tyme of Dauid which found fauour before God and would fayne haue founded a Tabernacle for the God of Iacob but Salomon built him an house Howbeit he that is highest dwelleth not in Temples made with handes as sayth the Prophete Heauen is my seate and the earth is my footestoole What house will you builde for mee sayth the Lorde Or which is the place of my rest Hath not my hand made all these thinges THe accusation against Steuen consisted of two speciall pointes the one was that he went about to abolish and put away the law the other that he had spoken blasphemye against the Temple and all their rites and ceremonies The first he hath thus farre answered vnto disputing both earnestly and reuerently touching the lawe and Moses the minister thereof For he hath shewed that it was giuen of god by Moses and confesseth it to be the worde of lyfe bicause it comprehendeth in it the rule of life and leadeth vs as a guide teacher vnto christ Furthermore bicause the Iewes gloried very much in the name of the fathers he declared that they were alwayes disobedient so that it appeareth they were not saued by the merite of the righteousnesse of the lawe but through the benefite of Gods mercy and fauouâ— This done he passeth to the other parte of his accusation and reasoneth of the holy place or Temple wherin their chiefe hope of helpe consisted And to be short the ende of all Steuens saying is to prooue that God and the right worshipping of hym is not tyed vnto the Temple Wherevpon it followeth that they oughte not straight wayes to be taken for blasphemers of God which speake agaynst the abolishing therof First therfore he intreateth of the Tabernacle then of the Temple builded about a foure huâ—dred and fourescore yeares after their comming out of Egipt The Tabernacle was a place ordeyned for to do Gods seruice in made of boordes of Sechim woode and hanged rounde about with Curtines being caried vpon two staues running through ringes of gold and the Curtines fastened togither with loupes buttons of silke In this Tabernacle was the Arke of the Couenaunt the Golden table the Candlesticke the Altare of Incense the Altare to burne sacrifices on the Brasen Lauer with the residue of the implementes belonging to the seruice concerning which see Exod. 25.26.27.30 c. All these thinges he easily graunteth that the fathers had in the wildernesse by Moses appointment which was Gods mouth and Interpreter And he calleth it the Tabernacle of witnesse bicause God by it testified his presence and gaue answere in that place for the resoluing of the peoples doubtes He addeth three things wherby he prooueth that the worshipping of God and God himselfe is not bound to this place First he saith it was made according to the paterne and saumpler shewed to Moses in the mountaine Whereby it appeareth it was but a figure and serued to shadow the mysteries of heauenly things as Paule also in the viij ix Cap. to the Hebrewes hath declared For this Tent was a figure of the Church which God will haue to be but one althoughe it consist of diuers kyndes and orders of men For it hath teachers which are in steade of pillers as Paule calleth Iames Peter and Iohn Gal. 2. It hath boordes of Ceder tree couered ouer with golde wherby all the faythfull are signified whome fayth and beliefe maketh vncorrupt shining in heauenly brightnesse All these are ioyned togither with the band aswel of doctrine as belief loue are builded vpon Christ which is the only buttrace foundation of the whole church He is in the Arke conteyning the true treasures of heauenly mysteries He prepareth vs a table where we may receiue the breade of eternall lyfe He is as it were in place of a candlesticke and by the light of his word shineth vpon his church The prayers also that are offered in him are as a pleasaunt incense odoure and sweete smell before God the father And he is the true Altare vppon whome we must offer our selues and the whole conuersation of our lyfe These thinges might be more largely intreated but we touche but the chiefe pointes of them that it may appeare to euery man why Steuen sayth the Tabernacle was made after the heauenly paterne to the ende verilye that we might therby vnderstande that no man in tyme past cleaued to the Tabernacle onely but that by fayth he was holden in contemplation of Christ and his church the mysteries wherof were by this Tabernacle signified And that the fathers then pleased God best when with myndes lyfte vp into heauen they worshipped God in spirite and truth And there are many places of Scripture wherin they are grieuously rebuked which cleaue to the outwarde ceremonies and neglect the spirituall worshipping See the Psalme 50. Esay 1.3.4 Micheas 6. Ieremy 7 c. In the meane while we are taught that nothing ought to be instituted in Gods seruice and religion according to mans deuise and pleasure For it in tyme past when outwarde ceremonies were most in vse Moses was bounde to obserue the paterne prescribed of God and where there appeare horrible examples of them which durst attempt the contrary then must we now a dayes be much more diligent to obserue those things which the sonne of God hath appointed to be in his churche for euer 〈◊〉 in the tyme of his laste comming we be taken with hym into the Tabernacle of heauen Secondly he sayeth that when Iosua was captayne the fathers brought the Tabernacle into the possession of the Gentiles that is into an vnholy laâ—d Wherby it appeareth again that the worshipping of god the way of saluation cannot consist therin Here we are taught by the way that the holy institutions of God are not polluted by the place so that the right lawfull vse of them be obserued For God is present euerywhere and by his presence sanctifieth both those that worship him and the ceremonies instituted by him Therfore in an vnholy lande the inhabitauntes wherof were a little before worshippers of ydoles might the tabernacle be placed and all the ceremonies appointed exercised That that is spoken of the outwarde seruice ought to be vnderstanded also of prayers which if they proceede of fayth are acceptable and allowable before
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
Congregation and entred into euery house and drew out both menne and women and thrust them into prison Therefore they that were scattered abrode went euery where preaching the worde of God. THe holy ghost would haue the vnworthye death of the blessed Martyr Steuen with great diligence described by Luke not so muche for Steuens sake that his name according to the Oracle of Dauid might be had in perpetuall remembrance but for our sakes for whose instruction and comfort the hystorie doth greatly serue For we are taught by the example of the most holy man and first Martyr how we also ought to suffer all maner of extremitie for Christes sake and the truths and not to shunne death be it neuer so cruell forasmuch as we haue Christ to be our reuenger who hath layde vp for vs a moste excellent rewarde in heauen Agayne it is moste comfortable that we see the kingdome of Christ is not ouerwhelmed with the slaughters and tyrannie of the wicked but rather dylated and enlarged For as this thing hath oftentymes otherwheres bene declared so at this tyme the hystorie following abundantly sheweth it came to passe what tyme as Steuen receyued the garlande of martyrdome to the declaration whereof Luke in this present place prepareth him premising three things whereby that that we now haue sayd is prooued euery one of which three things we will intreate of in order First it is sayde that an vniuersall and cruell persecution was raysed in Ierusalem agaynst the Church We haue seene diuers things before attempted by the Priestes but the Apostles were chiefely then thrust at and the enimies repressed with feare of the people were the more calme But nowe perceyuing all thinges succeede agaynst Steuen as they woulde haue them and that there aryseth no tumult or businesse in the people lyke beastes hauing once tasted bloude they waxe the more thirstie therefore yea more cruell and bolde and set vpon the whole body of the congregation to ouerthrowe it Wherein they so rage and take on that within a short whyle the whole Congregation is scattered throughout Iurie and Samaria which hither vnto dwelt togither in Ierusalem It shal be for our profite diligently to behold this viewe of the primitiue Church For in this Church we see all thinges are verye well ordred after the rule of christ And the Apostles had oftentimes notable victorie when they were apprehended and caused to pleade their cause before Counselles Wherevpon any body would haue hoped that great rest and peace shoulde haue ensued But beholde horrible tumultes aryse vppon the sodeyne and the enimies emboldened wyth the death of Steuen alone cruelly make warre and set on the whole Congregation What shall we therfore in these dayes hope for whose sloth and manifolde defectes deserue a more seuere correction For if God haue suffered these thinges to come to passe in the greene tree what shall he doe in the drie This place also reprooueth their preposterous iudgements which vse to pronounce of fayth and the doctrine of fayth according to the successe of thinges falling out in the worlde For if we shall beleeue these men then must we confesse that the Priestes quarrell was good and right and that the primitiue Church was vtterly deceyued But we must search deeper for the causes of Gods iudgements and then we shall perceyue that it is for our saluation that we be exercised and invred with the furiousnesse of the wicked who in the meane season fill vp the measure of iniquitie and at length receyue worthy punishment for their tyrannie at Christes handes who is the defender of his Church But here is chiefely to be considered how the Apostles remayne in the citie after all the residue were fled Yet we reade that before this they were chiefly molested and troubled Wherfore it must needes be that they were woonderfully preserued by the help of God in this boysterous tempest of persecution For God would haue his gospell long preached in this bloudy citie of Ierusalem to the intent that both his mercy and iustice might the more easily appeere His mercy and goodnesse in that hee suffred the doctrine of grace and saluation so long to bee preached to them that were embrued with the bloude of his sonne His iustice in that he subuerted by horrible destruction those that were incurable and woulde not repent In the meane whyle we haue two thinges to consider First that there are certaine limits bounds appointed for the wicked persecutors of the congregation which they cannot go beyond For he that hath set a border about the sea within the which that great heape of waters is conteyned he that bindeth Satan by his lawes the same bridleth the wicked that they cannot do as they would nor vse crueltie agaynst whom they would Herein receyue we great consolation of mynde when we consider that the lawes of Gods prouidence can not be broken with the rage of the wicked Agayne the Apostles gyue vs an example of faythfull Superindents of the word and of the Congregation For although they knewe that Christ sayde when they persecute you in one Citie flie vnto another â–ª yet bicause they were bounde by a certayne vocation and perceyued that the remnant of the Church was lyke to fall awaye if they also shoulde leaue the Citie they had rather to hazarde their lyfe than by vnhonest flying to forsake the congregation And surely Ministers haue neede in this case diligently to beware For as all are not rashly to be condemned which by flying prouyde for themselues so must we not thinke it lawfull for euery man at all times and in all places But if it be in such a case that the Minister alone is sought for of the enimye or else he be forsaken of them which hytherto woulde haue the name of a congregation or if no ruine or detryment ensue vnto the Congregation by his departing then is there no cause why he may not reserue himselfe for a more commodious season But they that forsake the publyke cause of the Congregation and go from them that holde fast the confession of fayth these in deede be Apostatas and hyrelinges who Christ sayeth vse to flie when they see the woolfe come Woulde to God they had well considered these things which in these dayes to hastily forsooke their Churches whom it behooued rather to haue folowed the ensample of Ambrose which denied to deliuer his Churches vnto the Arrianes although the Emperour commaunded it See the Epistle to Marcella his sister which in number is the thirtie and three Luke going on in his history begunne sheweth what the faythfull which remayned in the Citie did vnto Steuen being thus stoned First he sayeth they dressed him that is they buried him This is a most auncient vsage agreable to that firste sentence pronounced of God where he sayeth that we came of the earth and shall returne to the earth agayne and conteyneth the mistery of the resurrection in
be taught of him These things teache vs that we must not thinke the ministery of the worde vnprofitable and superfluous and that we must looke for no Angelicall or heauenly reuelations to instruct and teache vs For where the Lorde will haue vs to be taught by the Scriptures and preaching of the worde whosoeuer contemneth the same declareth plainely that he is vnworthy of his kingdome and shall neuer come to the knowledge oâ— the sayth For why shoulde God vouchsafe to teache a despiser of his order after a newe sort Therefore this saying of Paule standeth sure how shall they beleeue if they haue not hearde howe shall they heare without a Preacher Agayne that saying of Christ They haue Moses and the Prophets whome if they will not heare neyther will they heare those that ryse from the deade to declare their saluation We are admonished also that none be he neuer so simple a Minister of Christ and his worde ought to be despised so he be lawfully ordeyned seeing that singuler vessell of God Paule is sent to Ananias of whome till this time no mention hath bene made For the authoritie of Gods word dependeth not vppon the dignitie of man but standeth in his full strength and force whatsoeuer he be whome God sendeth to vs to teach and preach his will. Furthermore Luke enterlaceth among these premisses a short treatise of Paules companions whome he sayth to stande amazed and to haue hearde a voyce but to haue seene no man. But if we hearken to Paule declaring these things before Agrippa it shall appeare that they also in the beginning fell downe and albeit they first roâ—e againe yet they stoode as menne amazed in their minde by reason of the great feare they were put in Luke seemeth somwhat to vary from Paules narration wheras he saith they neyther hearde the voyce nor sawe any man But here is no contradiction in these things For here they are sayde to heare a voyce bicause they hearde a sounde and noyse And it is sayde they hearde it not bicause they vnderstoode not what was sayde and God would not haue them vnderstande the things that belonged not to them Or else that that is spoken here of the voyce must be referred to Paules voyce only which his companions heard where they heard not the voyce of Christ talking with Paule as which pertayned not to them And thus seemeth Paules wordes to meane which are thus written in the .xij. Chapter following And they that were with me saw verily a light and were afrayde but they hearde not the voice of him that spake with mee In this place is chiefly to bee considered what remayneth for all them which ioyne with the open enimies of Christ and are partakers of their deuyses For they are punyshed with them whether they be seruants subiects or children For all priuiledges of men must giue place to that obedience wherewyth God hath bounde vs to him and the authoritie of thys saying shall remayne firme and sure for euer we must obey God rather than men Therefore as many as for fauour of men forget the dutie they owe vnto God deserue to perishe with them whome they haue looued more than god These things teach vs to auoyde the company of the wicked and if we cannot so doe at leastwyse to take heede that we allowe not their wicked enterprises with our consent nor defende them wyth our authoritie The fable of the Storke taken among the Cranes is well knowne in the writings of the Heathen which the Husbandman kylled pleading hir innocencie all in vayne bicause she was taken among the Cranes that cropped and eate downe his corne And Paule in another place pronounceth them worthy of punishment that not onely doe euill but which also consent to euill Which thinges if we in these dayes woulde consider we shoulde lesse marueyle at the manifolde miseries of our tyme for all men are faultie in contemning and oppressing the Gospell whereas one sorte cruellye persecute it another sort busily seeke the friendship and league of the persecutors and others stande ydlely looking on and suffer those to be punished and oppressed whome they ought to maintaine and defende But let vs returne to Paule whose state Luke nowe descrybeth And first he sayth he rose vp whereas Christ the Lorde had giuen him power so to doe He addeth that when he had opened his eyes he sawe nothing being blynded with the brightnesse of the light that came from heauen Wherfore he commeth to Damascus ledde by his companions where he remayned whole three dayes and neyther eate nor dranke all the whyle All these are no small tokens of a great feare he was stricken in both in bodye and mynde That that some tell here of Paules being taken into Paradyse wee leaue as vncertayne bicause we will not seeme ouer boldly to affirme anye thing In the meane season it shall suffyse that we marke howe God vseth to defeate the deuises of his enimies and turneth vpon their owne heads the things they procure agaynst his faythfull seruants Paule vnto diuers other seemed till thys tyme to see more than other as who had profited more than many of his fellowes as himselfe testifieth otherwheres But nowe he is blynde both in body and minde vntill he be illuminated of god He commeth accompanied with his trayne of companions and seruaunts whome he had picked out to the ende to bring the Christians bounde to Ierusalem But himselfe is ledde by them more than captiue and bounde Al so it is very like he woulde haue brought many to famine and pouertie but nowe he suffreth famine three dayes togither and knoweth not what to doe There are lyke ensamples euerywhere in the Scryptures So we see Balaam and Balaac deluded whyle they heape blessings vpon the Israelites whome they mynded with curses to ouerwhelme So the Egyptians thrust them out of their countrie laden with their owne treasures whome they ment to oppresse with perpetuall bondage So Saule ministred vnto Dauid euery day matter of greater glorie whyle he seeketh his destruction Herevnto is the storie of Haman and Mardocheus to be referred with infinite others which confirme the saying of Dauid where he declareth that God from heauen laugheth at his enimies deuises Let vs therefore learne to acknowledge the power of our Sauiour Iesus Christ and let vs not feare the threatnings and enterprises of any of his enimies Let vs submit our selues to him by faithfull obedience that we may hereafter be heyres with him in heauen of the glorie that he hath promised vs to whome be prayse honor power and glory for euer Amen The .lxv. Homelie AND there was a certaine Disciple at Damasco named Ananias and the Lorde sayde to him in a vision Ananias And hee sayde behold I am here lord And the Lord sayd vnto him arise and go into the streete which is called straight and seeke in the house of Iudas after one called Saule of
Prophete to winke when they may plainly see It is our duties to acknowledge Iesus whome Paule preached to be the sonne of God and Christ and to trust in hym and serue him that we may hereafter lyue in heauen with him to whom be all prayse honour power and glory for euer Amen The .lxvij. Homelie AND after a good whyle the Iewes tooke counsayle togyther to kill him but Saule knewe of their laying awayte And they watched the gates daye and night to kill him Then the Disciples tooke him by night and lette him downe in a basket ouer the wall And when Saule was come to Ierusalem he assayed to ioyne himselfe to the Disciples but they were all afrayde of him and beleeued not that he was a Disciple But Barnabas tooke him and brought him to the Apostles and declared to them how he had seene the Lorde in the waye and that he had spoken to him and howe hee had done boldly at Damasco in the name of iesu And hee had his conuersation wyth them at Ierusalem speaking boldly in the name of the Lorde iesu And hee spake and disputed agaynst the Greekes but they went about to sâ—ea him which when the brethren knewe they brought him to Caesarea and sent him forth to Tharsus AS Luke hath bene very diligent in describing Paules conuersion so hath hee as you haue hearde declared his doctrine wyth no lesse diligence The summe whereof was that Iesus which was borne of Marie â–ª the Uirgin was also the Sonne of God and Christ that is to saye our King and our Priest and that Redeemer that once was promised vnto mankinde Thys agreeth with the confession of the Apostles which we reade Peter made in the name of them all and comprehendeth also in it the whole order of our saluation as was sayd in the last sermon Wherefore as Paule otherwheres teacheth it becoÌ„meth vs to vse such constancie in retayning and keeping thys doctrine that we be not drawne from it by the authoritie of any man no not of an Aungell And bicause Chryst sayde Paule should be a chosen vessell the Euangelyst in thys place rehearseth a briefe declaration of the things done about the beginnning of his Apostleshippe to declare thereby what faith and industrie he vsed in aunswering to so great a commendation of christ Thys narration is the diligentlyer to be considered bicause it plainly teacheth howe variable and grieuous the misfortunes of the faythfull ministers of Christ be in thys lyfe and howe faythfully he aydeth them being in daunger for the glorye of hys name according to hys promyse And Luke beginneth hys discourse wyth the thinges that came to passe vnto Paule at Damascus But before we report his words the course of the hystorie must be set in order whych it appeareth Luke obserued not verye greatly as who was not purposed particulerly to rehearse all the thinges that were done but onely to declare such thynges as myght suffyse for the instruction of the Church And he plainly declareth that he hath wittinglye and willingly pretermitted many thinges forasmuch as he confesseth that the things which he here rehearseth came to passe many dayes after Paules conuersion Wherfore we must perclose make vp the order of the history out of the things which Paule himselfe rehearseth of his owne doings Writing vnto the Galathians first he sayth he went from Damascus into Arabia before he came to Ierusalem As he returned out of Arabia where it is credible he preached Christs gospell to Damascus he then fell into this daunger which he here speaketh of The authors whereof as it is here sayde the Iewes were But in hys later Epistle to the Corinthians the .xij. Chap. he sayth this ambushe to take him was layde by king Aretas his Lieuetenant Wherby we gather that the Iewes suborned him thus to doe whervnto for thys cause they might the more easily perswade him for that Paule had aduentured to preach the Gospell in Arabia which was vnder the king Aretas hys obeysance Therefore Luke hath omitted Paules voyage into Arabia which of force must be ended before he was in this hazarde forasmuch as shortly after his escape it is sayde he came to Ierusalem Furthermore touching the present hystorie the chiefe point thereof is to note what men may looke for of the worlde as soone as they ioyne themselfe vnto christ For where Christ consecrateth to hymselfe onelye those whome he chooseth out of the worlde the worlde afterwarde cannot abyde them as he teacheth And there are euerywhere so manye examples to prooue this true that it is marueile to see how so many at this day are offended with those aduersities which the Scripture giueth vs warning of so often and wherewith all the faythfull of Christ haue bene so invred from the first beginning of the world In the meane season let vs obserue that Luke sayth these things came to passe a good while after or after a certaine daies Therfore Paule had a time giuen him to preach in and in the meane whyle God stayed the rage of hys enimies which vndoubtedly woulde haue stopped him at the beginning but that they were kepte backe with the brydle that he layde on them Whereby we learne that the wicked cannot alwaye doe what they lyst nor that they seemed chiefely most able to doe For the like reason may be made of them as is of their heade For as Satan is vnder the power of Gods prouidence and can doe nothing agaynst man but by Gods sufferance so the Lord brydleth tyrants manger all their might and will they nill they and that many tymes in such vnknowne wyse that they themselues marueyle how their deuises come no better to passe which they see no manne is able to withstande but yet see not God which vseth to bring them to naught Therfore let vs alway set Gods prouidence before our eyes as often as we heare the enterprises of the enimies of the word and let vs remember that the heares of our heade be numbred in his sight But what dyd the faythfull at Damascus whyle the wicked enimies lay wayte for Paule Doe they forsake hym or leaue him suâ—courlesse Or vse they that saying of the Lorde resist not agaynst euill Or be they so carelesse that they looke for helpe from the Lorde doing nor daring to doe nothing themselues for Paule in the meane season Here is no such thing sayde of them Naye they aduenture to deliuer Paule with the daunger of their owne liues yea transgressing the common lawe which commaundeth the walles to be inuiolable For it appeareth that our auncestors counted the walles and gates of Cities amongst things that were holy and consecrated their walles vnto the Gods verily for that they knewe as the Lawyer sayth that mans affaires coulde by mans industrie be sufficiently gouerned and ordered of any one in so great falshood of men the citizens somewhiles being so negligent the borderers about them being so malicious
Lord both of lyfe and death And the elect acknowledged the same which streight waye when they had seene the myracle beleeued in the Lorde Unto this narration Luke addeth a few other thinges which serue for a preparation to that that foloweth For he sayth that Peter remained at Ioppe certaine dayes in the house of one Simon a Tanner in whose house he was admonished by a vision from heauen to call the Gentiles into the Communion of the church and was sent for by Cornelius the Centurion as shall be shewed in the Chapter folowing Here let vs obserue of what maner of people the Primitiue Church was collected seeing Peter had none other hoste but such an one as got his liuing by an handycraft and that not one of the fynest Hereof Paule teacheth vs that we shoulde reioyce in the Lord alone Furthermore the modestie of Peter is declared who disdayned not such an harbour where as nowe adayes kinges palaces are scarce able to receyue his counterfeyt successor Let vs follow the modestie of the Apostle and therin beleeue and serue Iesus Christ to whome be prayse honor power and glory for euer Amen The tenth chapiter vpon the Actes of the Apostles The .lxx. Homelie THERE was a certaine man in Caesarea called Cornelius a Captaine of the souldiers of Italy a deuout man and one that feared God wyth all his houshold which gaue much almes to the people and was alwayes in prayers vnto god The same sawe by a vision euidently about the .ix. houre of the day an Angell of God comming in to him and saying to him Cornelius When he looked on him hee was afrayde and sayde what is it Lorde He sayde vnto him Thy prayers and thy almesses are come vp into remembrance before god And nowe sende men to Ioppa and call for one Simon whose surname is Peter Hee lodgeth with one Simon a Tanner whose house is by the sea side He shall tell thee what thou oughtest to doe HItherto the first part of this storie hath bene declared wherein hath bene shewed howe the Apostles according to the commaundement of Christ preached the wholesome worde of the Gospell euerywhere to the Iewes And a great many beleeued and Luke declareth a marueylous increase of Christian faith in the Church Yet the greater part and specially those that were of most authoritie withstoode the truth For both they layde handes on the Apostles and stoned Steuen and made hauocke of the whole Church at Ierusalem by horrible persecution and sent Saule with publike commaundements as farre as Damascus to oppresse the growth of Christes Church being euen in the blade as we commonly vse to saye And it is not vnlyke but manye others did as it is here written Saule did Therefore the vncurable and stubborne contempt of so wholesome a doctrine deserued that at length the kingdome of God shoulde be taken from the Iewes and brought to the Gentiles as Christ prophecied should come to passe How this thing beganne to be put in effect Luke rehearseth in this Chapter and declareth the storie of Cornelius which we maye aptly name the first fruites of the Gentiles that were called seeing he was chosen of God to be the beginning of so weightie a matter Aboue all thinges the principall vse of this hystorie must be obserued which consisteth herein howe God vseth to cast of the vnthankfull and wicked enimies of the Gospell by his iust iudgement and is not so bounde to any Nation that he is compelled to beare with it if it be vnwoorthy Herevnto is to be added an other thing that is to saye howe the saluation contayned in Christ belongeth not to the Iewes onely but also to the Gentyles Which as it is no small comfort to vs which come of the Gentyles so it behooueth that wee stande alwaye in feare bicause the Iewes were cast of and forsaken least we by like vnthankfulnesse and disobedience deserue also to be refused For Paules saying shall alwayes stande in his full strength and force If God spared not the naturall braunches take heede least it come to passe that he spare not thee also And this is the sentence of Christ long agone pronounced that euery braunch that bringeth not forth fruit shall be hewen downe and cast into the fire But bicause the vocation adoption of the vncircumcised Gentiles seemed to the Iewes a foolysh and an absurde thing for that they onely so many yeares togither were thought worthye of that name and tytle and therefore abhorred all other Nations as we doe the Turkes and them at this day First God would haue the vocation of the Gentyles to be preached by the Prophetes whereof we may see singuler testimonies in them Psal. 2. and .27 Esay 2. and .19 Agayne 42. and .49 Zach. 9. c. Then declareth he a notable beginning hereof in Cornelius whome he so called that any man might see therein the counsell and deuyse of Gods prouidence For he doth vouchsafe to sende his Aungell from heauen to Cornelius and instructeth Peter by an heauenly vision whereby he declareth that he will haue the Gentyles called into his Church as we shall see when we come to the place At this tyme we haue to consider what God did vouchsafe to doe by Cornelius For Luke beginneth with the description of Cornelius which he knitteth vp in marueylous breuitie and playnenesse First declaring his state and kynde of lyfe hee sayth he was a Captayne of the Italian Souldiers For the Romaynes vsed to entertayne diuers bandes of men of diuers Natiâ—ons according to the which they gaue them their names And bicause among all nations they esteemed none more than the Italians the Italian garrisons were preferred aboue others And there is no doubt but that Cornelius was an Italian forasmuch as he was one of the chiefe of that bande But bicause he dwelt at Caâ—sarea which the auncient wryters call Turris Stratonis the tower or castell of Straton the maner or state of the souldiers in those dayes must be considered that we maye the easilyer vnderstande the state of Cornelius Thus wryte the Romaine Hystoriographers After the victories that Pompey called the great had gotten who was the first that subdued Syria and Iurie vnto the Romaine Empire the people of Rome had no more grieuous enimies than the Parthians who were greatly encouraged with the death of Crassus with the ouerthrowe of the Romayne Legions and number of ensignes and standerdes which they had taken wherein were the pictures of splayed Eagles paynted Wyth whose incursions and roades bicause they were continually molested they thought good to place in the Cities bordering vpon them certayne garrisons of souldiers which within a short warning being mustred myght make a complete armie if neede so required whereby to repulse and beate backe the enimie And those souldiers also were a defence and safegarde for the Cities of Iurie to tame and keepe vnder the courage of the Iewes which were very prone
Magistrates which haue denyed their fayth vnto god This Constantius father to Constantine the great well perceyued in tyme past which thought good to thrust them out of his Court which had at his bidding burnt sacrifice to the Goddes thinking that they would doe him little true seruice which would be vnthankfull to God and betray his true religion Furthermore it is not to be omitted how agayne he attributeth a praise of godlynesse to the souldier which vsed to wayte vpon Cornelius For besides that it appeareth hereby howe much the conuersion of the godlye maketh to the attayning to godlynesse and saluation We are also taught that there is no state or kinde of lyfe vtterly voyde of religion since that it hath place among souldiers in warfare which in manye mennes opinion doth then best brooke hir name when she hath cast from hir all religion Howbeit the scripture teacheth vs that God is the most prosperous Captaine of warres By his conduct and leading Ioab encountring wyth a great bande of Assirians had a notable victorie Dauid being ready to darren battell with Goliah calleth vpon God for helpe Dauid attributeth vnto God all the victories and prayse that euer he gate by warre where he sayth that God teacheth his handes to fight Yea Constantinus being admonished by an Oracle caused the signe of the holy crosse to be borne before his armies as finding better successe vnder it than vnder the ensignes of the Romaines Eagles And when Theodosius in the daungerous warre agaynst Eugenius and Arbogastus had spent an whole nyght in prayers and was encouraged to the fyght by a sight of Aungels cheering and exhorting him therevnto we read howe the next day he had the victorie with the ayde and helpe as it were of the windes that blewe that daye Therefore their sayinges are most to be discommended who as the Romaine Orator sayth there is no rowme or place for law or ryght whiles warres are in hande so they thinke warres may be made and followed without any religion But take awaye religion and they shall nothing differ from the rage of sauage beasts nor cannot be defended with any honest colour yea they shall most cruelly rage beyonde all right and reason These things teach vs that the furiousnesse of the Anabaptistes is not to be suffred which holde opinion that it is not lawfull for a Christian man to weare a weapon considering that these Captaynes and diuers other souldiers in the Scripture are commended for their faith and religion And surely their opinion is so absurde that rather they ought to saye that no manne can worthily weare his weapon but he that is a Christian. Nowe let vs come to Peter the Apostle whome God instructeth by a peculiar vision that being deceyued with the common error of the Iewes he should not reiect the message of Cornelius And that that is here done is not much vnlike to that we hearde before came to passe betweene Ananias and Saule For euen as there so here also is Cornelius first admonished to sende for Peter After this Peter is certifyed of hys vocation not to denye his dutie of loue eyther to Christ or to Cornelius This is a peculiar and singuler argument of Gods goodnesse which is desirous that men shoulde be saued and come vnto the knowledge of the truth It is good to examine all the circumstances of this vision that the knowledge of the thinges belonging to our saluation may appeare the playner First Peter is to be considered who as it is sayde was gone vppe fastinge into the vpper storie of the house about the sixt houre of the daye while in the meane whyle his dinner was a preparing For we haue declared before in the third Chapter how in times passed certaine houres were appoynted for prayers For although the effect of prayers be bounde neyther to time nor place yet must we obserue a certayne opportunitie in them certayne times must needes be prescribed for prayer least being occupied in other businesses we neglect a thing most necessary of all other Peters example also teacheth vs that prayers requyre as well a secret going apart and aside as also a certaine sobrietie in body and minde that the deuotion of them be not extinguished by surfet and pampering of the bodye For the which cause the Scriptures both of the olde and newe Testament manye times ioyne praying and fasting togither This thing reprooueth the foolishnesse of the hypocrites who as they order their praying for ostentation sake so they ascribe the prayse of merite absolutely vnto their fasting wheras the vse thereof serueth for none other cause but to tame and keepe vnder the fleshe that it waxe not to prowde and malapert and so disturbe and ouerturne aswell prayer as all other exercises of true godlynesse See Mathew 9. Esay 58. chap. Moreouer it is written that he fell into a traunce to th ende we should vnderstand that in this matter nothing is to be attributed to naturall sight nor that Peter was deceyued through defect or want of hys naturall senses For being rapt taken as it were out of himselfe he perceyued these things with the eyes of his mindâ— For where the naturall man as Paule sayth perceyueth not the things that appertayne vnto God it followeth that his minde must be rapt by the spirite of God out of the worlde to perceyue the mysteries of the kingdome of heauen This thing Paule teacheth vs by his owne example whereas writing how he was rapt into the thirde heauen he plainly confesseth that he was ignorant whether this came to passe vnto him in the body or out of the body And this thing is the more certayne to be beleeued bicause he sawe not these things with his corporall senses which vse for the most part to be deceyued After these thinges followeth a diligent description of the vision He seeth the heauens opened he seeth a great vessell let downe lyke vnto a sheete bound at the foure corners There seemed to be in the same all kinde of beastes as well fourefooted as creeping and flying fowles but specially such as in the lawe are called vncleane concerning which we may reade Leuit. 11. Deut. 14. Herevnto is added a voyce bidding Peter aryse kill and eate Aboue all things it behoueth vs to marke the ende and scope of the vision which by the things that followe appeareth to haue bene none other but that God would thereby teach vs that all the difference which hitherto had bene betweene the Iewes and Gentyles by reason of the ceremonies of the lawe was nowe taken away and that there was no impediment or let but that the Gentyles also might be admitted into the fellowship of the Gospell and saluation gotten by Christ. It shall appeare that this vision maketh marueylously for this present businesse if all the mysteries in the same be throughly considered For it confirmeth Peters wauering minde and notably
declareth the state of the whole Church It is sayde that Peter was an hungred at that time But it is playne that he was altogither enflamed with the desire to haue Christes kingdome encreased and the Church enlarged hungered not so much ▪ in body as in minde For there fell out things which might marueylously vexe his minde For the Iewes to whome it seemed saluation chiefly was due had very vnworthily reiected it yea and persecuted it And he thought the Gentyles vnworthye to be partakers therof forasmuch as he knew that Christ had once cōmaunded that they should not go into the way of the Gentyles but preach the Gospell vnto the lost sheepe of Israel He remembred also that Christ tooke the Gentyles but as Dogs bicause he saide to the woman of Cananie It becommeth not to cast the childrens breade vnto dogges For although Christ afterwarde commaunded the Gospell should be preached to all creatures yet it seemed to him that it was to be vnderstanded of such Gentyles as shoulde forsake their heathen superstitions and turne to the Iewes religion and woulde vse the iustifications of the lawe of Circumcision Therfore what other thing could Peter doe in this case but stand amazed in great doubt and perplexitie of minde For he sawe not of whom that Church shoulde be gathered in the which he had so often hearde that Christ shoulde reigne Nowe God in this place putteth him commodiously in minde hereof and declareth the whole maner of the gathering of his Church togither and sheweth a most euident figure of hys Church For there was let downe from heauen which he sawe open and parte in sunder after an vnwoonted wyse a great linnen cloth tyed at the fower corners which did represent a figure of the Church So Peter was taught that the Church was to be looked for from heauen which is called the newe Ierusalem Apoc. 21. and not of the iustifyings of the lawe For except a man be borne from aboue he shall not see the kingdome of God. And the cloth tyed at the fower corners signified that this Church shoulde be gathered out of all the coastes of the world There were beasts within it which the lawe pronounced to be vncleane these Peter was commaunded to kill to eate his fill This taught vs that the Gentlies which hitherto were taken for foule people straungers from the publike weale of the people of god should be killed and mortified with the spirituall sworde that is to say wyth the preaching of the Gospell without respect of the Iewyshe law and ceremonies and so should be receyued into the fellowship of Christ and his Church For nowe was come the tyme of correction in which the vayle of the Temple was rent and the wall broken downe by Christ which ioyned both Nations into one fayth and inheritaunce of one kingdome And that thys was the meaning of the vision the effect of the matter shall hereafter declare Howbeit Peter as yet vnderstandeth not the meaning of the Lord but being as yet holden in ouermuch obseruation of the lawe aunswereth Not so Lord for I neuer eate thing that was common or vncleane And straight waye the Lorde confuted his iudgement with a graue sentence saying what God hath clensed that call not thou common Which sentence appertayneth to this present purpose and teacheth vs that neyther the meates which were forbidden by the lawe nor the Gentyles which were signified by them are to be taken henceforth as vncleane It also contayneth a generall doctrine whereby we are taught that we ought to establish nothing of our owne heade agaynst Gods iudgement and decree And they offende agaynst this sentence which thinke that vnlawfull and vnholy which God hath sanctified and made lawfull They are here confuted that since the abrogation of the lawe haue brought in new differences of meates wheras it is euident that all meates are sanctified by the worde of God and that the things that enter in at the mouth defyle not a man. And we admit not their cauillation which saye these things are appoynted for the keeping our flesh vnder not for that they thinke meates to be vncleane of their owne nature For if this be their meaning why doe they snarle mennes consciences by this precept Why appoynt they certaine dayes for such abstinence Why binde they poore men therevnto whome it is manifest are attenuated ynough by reason of continuall labour and penurie Why permit they the richer sort in the meane whyle to fraunche and eate fyshe and farre fette iunkets and spyced cates most meete to prouoke and stirre vp the fleshe vnto lust Why graunt they them the vse of Wyne wherein is lecherye or ryot as the Apostle sayth and which is of moste force to kindle the rage of the fleshe They are also confuted that teache men to abstayne from Matrimonie as though it were an impediment vnto them that haste vnto the kingdome of God whereas God ordeyned it and therefore must needes be lawfull and holye yea moste necessarye for a man that wyll lyue godly And Paule did not without a cause number these articles among the doctrines of the deuill For it is more than deuilishe audacitie with open mouth to condemne that that God hath made holy They are agayne like faultie which teach men howe that is lawfull that is forbidden by Gods lawe or which dare dispence with men for mony in those things whych are committed agaynst the lawe of god Both these things are in Poperye so ryfe that by this one note a man may knowe Antichrist to whome Daniel attributeth that he shall haue power to alter and chaunge lawes and times Let vs learne therefore to depende vpon Gods mouth and to admit no constitutions contrary vnto Gods ordinances Furthermore Luke sayeth this was done three tymes and that at length the sheete or cloth was taken vp agayne to the place from whence it came God would haue this done thryse bicause he would haue Peter thereby the more assured and perswaded And the cloth and beastes are taken vp againe both that Peter should be certifyed that all this was done by the prouidence of God and also that it might appeare there was a place in heauen for them also that hitherto seemed to be excluded from thence by reason of the difference of the lawe And this is a generall consolation For the merite of Christ hath opened vnto vs heauen agayne which the fall of Adam had locked against vs and hath prepared there a place for vs as oftentymes already hath bene declared Therfore embracing him with true faith let vs mortifie the olde man with the sworde of the spirite that being borne agayne from aboue we may be brought thither to the societie of our Lorde and Sauiour Iesus Christ to whome be prayse honor power and glorye for euer Amen The .lxxij. Homelie WHYLE Peter mused in himselfe what this vision which hee had seene ment beholde the men which were
of the Prophete He sent out his worde and healed them They be also to vs in steade of fathers bicause through their ministerye we bee borne againe and made the sonnes and heyres of God as we reade Paule hath oftentimes inculcated And the Philosophers haue taught euen by the lawe of nature that children are neuer able to make their parentes amendes Who then is able to recompence him through whose labour and traueyle he is made the sonne of God and heire of the kingdome of heauen For the which cause the Prophetes vse to account faythfull teachers among the chiefe benefites of God as may be seene Psal. 147. Esay 30. Amos 2. Mich. 6. c. And Paule among the giftes of the holye ghost wherewith from aboue he adorneth his Church maketh mention chiefely of Pastors Teachers Prophetes Apostles and Euangelists But now a dayes men are growne to such vnthankfulnesse that they dare say Ministers are sent of the deuill and are the publike authors of all euill But they shal one daye haue teachers meete for them since they so vnthankfullye reiect the preaching of saluation Thirdly Cornelius promiseth Peter obedience and attention where he sayth Nowe therefore we are all here present before God to heare all thinges that are commaunded thee of God. These wordes are worthye of singuler consideration For they teach vs what maner of persons the hearers of the worde should be First he sayth they are present before god Therefore it behoueth all men that heare the worde of God in the Church to remember aboue all thinges that they stande in the presence of god For this is the saying of Christ He that heareth you heareth me And he promiseth that he will bee in the middle of them that are gathered togither in his name Moreouer he sayeth he is present with those that belong vnto him This is one other thing which the hearers shoulde remember namely that they haue neede of teaching and instruction and therefore it is vnmeete that they shoulde suffer their wittes at the Sermon time to be a wooll gathering For they that so doe receyue the word as Christ sayth into the way where it is destroyed of the birdes and can bring forth no fruite Finally Cornelius is ready to heare all the things that Peter hath to say from god Let vs thinke that the very same is required of vs also and let vs not be so bolde as to heare and embrace some things and to let passe other some which like not our appetites and fantasie If a man woulde compare these thinges wyth the vsage of our dayes alas what an horrible corruption shall he finde Many come togither but not as in the sight of God but much like vnto those of whome we reade in Ezechiel 33. chap. Further a man shall euerywhere heare such busie bodies who when they haue hearde the worde brag that they haue no neede of teaching and instruction But what a number is there of those which dare to controlle the worde of God and will haue such things preached whereof they hope to haue gayne and will commaunde the Ministers to silence if they speake any thing that dislyketh their affections or which the worlde cannot brooke Howbeit it were better the worde were not preached to them and they shall one daye feele that their wicked contempt shall beare witnesse agaynst them These things also admonish Peter of his dutie that he shoulde onely and freely preach the things which God had committed to him without any inuentions of his owne braine In the which the dutie of Ministers specially consisteth as hath already oftentimes bene declared Let vs set Cornelius before vs to imitate and followe that being enflamed with lyke desire of the worde we may worthilye receyue the doctrine of saluation and being therby regenerated may liue a godly life in Iesus Christ to whom be prayse honor power and glory for euer Amen The .lxxiiij. Homelie THEN Peter opened his mouth and sayde Of a truth I perceyue that there is no respect of persons with God but in all people he that feareth him and worketh righteousnesse is accepted with him you know the preaching that God sent vnto the children of Israell preaching peace by Iesu Christ which is Lorde ouer all things ALthough Cornelius hath sufficientlye heretofore declared his great desire to knowe the truth by godly prayer and holy fast yet he more euidently sheweth the same when he heard that Peter the Apostle was come vnto him and was ready to teach him For he confesseth that the Apostle is welcome vnto him and promiseth him that he will faithfully and obediently heare all that he had to say vnto him on Gods behalfe Which place teacheth vs what all they haue to doe which meane to heare the worde of God profitably Furthermore as Cornelius sheweth vs an example of a godly and diligent hearer so in him also it appeareth that a godly and feruent desire vnto the word cannot be without profite and good successe but according to the promise of Christ whosoeuer shall vnfeynedly seeke shall finde out the will of god For he that a little before stirred vp Peter by the oracle of an heauenly vision to go vnto Cornelius euen the same now also by the secret inspiration of his spirite stirreth vppe his minde to prepare himselfe with great grauitie and diligence to teach For so is ment by the opening of his mouth as already hath bene declared The argument of his Sermon is that men are purged and saued through Iesus Christ alone He vseth a very commodious order For it hath a beginning verye apt and meete to get good will and beneuolence bicause that he sheweth howe the doctrine of saluation belongeth also vnto the Gentyles Then in fewe wordes he comprehendeth the summe of the whole Gospell which shortly after he prosecuteth more at large by hystoricall narration confirming the same wyth testimonies both of the Prophetes and Apostles At length he declareth the marke and ende of all these things teaching vs that we become partakers as well of Christ as of the saluation giuen vs in him by fayth onely But at this time we meane to intreate but of the two first partes onely minding to speake of the other when time and oportunitie shall serue He frameth his beginning with an exclamation saying Of a truth I perceyue that with God there is no respect of persons c. The sense is that the Gospell and doctrine of saluation belongeth aswell to the Gentyles as to the Iewes Heretofore there was a great space and an high wall betweene the Iewes and the Gentyles For Paule writeth that the Gentyles were straungers from the common weale of Israel aliauntes from the testaments and couenantes without hope without Christ and without God. And he addeth that that maketh for the explication of this place but now by the meanes of Christ Iesu you which were sometime farre of are made nye by the
his stripes are we healed We haue all gone astraye like sheepe euery one hath turned his owne way But the Lorde hath heaped togither vpon hm the iniquitie of vs all c. All this pertayned vnto the Priesthoode of Christ whome it behooued after thys sort as Paule sayth to enter into heauen not by the bloude of Oxen and Gotes but by his owne bloude and offring vp himselfe to put sinne to flight and to take awaye the sinnes of manye And of him it behooued our redemption should take beginning forasmuch as God being angry with vs bicause of our sinnes it was not lawfull for vs to come before his presence And this is that profitable consideration of Christes death if we thinke vpon the sacrifice of his body which he offred for our sinnes In the meane season let vs not thinke it in vayne that where Peter might haue made mention of his death only he sayth also he was sâ—ayne of the Iewes For herein he accuseth the great vnkindnesse of his Nation especially seeing a little before he had made so diligent a mention of Christes benefites Let vs therefore consider the continuall ingratitude of the worlde that we offende not in woondering at the afflictions and persecutions of the godly wherewith the doctrine of the Gospell is assaulted The seconde thing in the order of our redemption is the glorious resurrection of Christ of the which Peter entreateth the more diligentlye bicause it is the chiefe foundation of our religion For these sayings of Paule are well knowne If Christ bee not risen agayne our preaching is in vayne and your fayth is in vayne You bee yet in your sinnes and they are perished which are fallen a slepe in Christ. For that we might be sure of our saluation it was needefull that death which hitherto had power ouer vs by reason of sinne shoulde be vanquished and ouercome Which if it shoulde haue held Christ as fast as other men then no man could haue had any hope that his saluation had bene obteyned Wherefore as Christ before that had declared himselfe to be the Lord both of life and death by raysing agayne Lazarus and certayne others euen so when he had suffered death himselfe and had bene buryed the thirde daye lyke a valiaunt Conquerour hee burst in peeces the bandes of death and breaking open the gates of hell returned into lyfe agayne And this was an euident and infallible argument that both sinne and death was vanquished And for bicause the Iewes did denye and cauill at the resurrection of Christ and to that ende as Mathew sayth had brybed the souldiers with mony therefore Peter constantly nowe defendeth the same God sayth he raysed Iesus the third daye and shewed him openly not to all the people For they were vnworthy to whome Christ whome they deadly hated shoulde so familierly declare himselfe but vnto vs witnesses chosen of God before for the same intent which did eate and drinke with him after he arose from death And whereas he might haue alledged diuers other arguments of his true resurrection he is content with that whereby Christ himselfe declared chiefely the truth thereof that is howe he did once or twyse eate such meate as the disciples offered him in their sight This is a great gentlenesse and goodnesse of Christ who to confirme vs in his resurrection whose dulnesse he was well acquaynted with woulde abase himselfe so lowe as to eate meate also whereof his glorified body had no neede bicause no man hereafter should doubt but that he was risen agayne in the same true and naturall bodye which he went in vppon the earth before Whereby their improbitie and wickednesse is the greater which yet cease not scoffingly to deride the resurrection of the deade who bicause they are lyke vnto the Iewes shall also be iudged vnworthy to haue saluation by Christes resurrection Furthermore although Iesus Christ the sonne of God by his death and resurrection wherin may also be included his ascention into heauen hath accomplished our whole redemption and saluation and therewithall hath purged our sinne and taken awaye all the power of hell yet Peter ioyneth a thirde thing herevnto that is to say his last comming when he shall returne to iudge the quicke and the deade For in this article he declareth a very euident argument of Christes diuinitie of his kingdome For as it is the office of a king to giue iudgemeÌ„t euen so Christ by this argument proueth his godhead bicause he testifyeth that all iudgement is giuen him of his father The consideration of this article is very profytable necessary For if a man consider the course of thinges in this world he shall happen vpon many thinges which may perswade him that Iesus Christ taketh no care for this world For we see the true worshippers of Christ vexed with diuers afflictions to be in neede to toyle and traueile and to be in subiection to the wicked Agayne the wicked enioy all kinde of prosperitie and vse crueltie toward others without comptrolment Which thing of what force it is to kyll fayth the examples of the Prophetes declare whome we reade haue bene sometyme so mooued that they haue thought they haue had iust occasion to complayne of god And surely who should acknowledge Christ to be a king if he consider somtymes the vncertayne vnworthy varietie and alteracion of worldly things But here let vs remember that our king and reuenger Iesus Christ sleepeth not and that there shall be one day a daye of generall iudgement in which they that are aliue as wel as they that are dead must come before the iudgement seate of Christ to receiue in their bodies according as they haue done whether it he good or badde For as Paule teacheth vs when the Archangell soundeth the Trompe the dead shall rise agayne and they that be then alyue shall be chaunged in a moment And Peter confesseth that the Apostles were straightly commaunded to preache this article He commaunded vs sayth he that we shoulde preach vnto the people and testifie that it is he that was ordeyned of God to be the iudge both of the quicke and of the deade For to let passe that which was sayde erewhyle of the diuinitie and kingdome of Christ the consideration of this article serueth much both for the instruction of lyfe and comfort of the godlye For whereas we see diuers for this cause chieflye entysed to sinne bicause they haue perswaded themselues that death maketh an ende of all thinges and that there is no iudgement after this lyfe or else thinke lyttle thereof it can not be but a moste sharpe spurre vnto all vertue if a man consider how he shall once be called to iudgement before Christ how he shall there giue an account of all his sayings and doings Surely the thinking hereof doth most effectuously keepe vnder the affections of wanton fleshe and entycements of the worlde Agayne there can be no
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
high poynt of wisedome to iudge of fayth and religion according to the successe thereof But if we shall beleeue them we shall condemne Abell one of the first true worshippers of God the Prophets and all the Apostles and Iesus Christ the very sonne of God bicause it is euident that all these were circumuented and murthered by the subtiltie of the wicked Let vs rather harken vnto Christ saying Blessed are they which suffer persecution for righteousnesse sake For theirs is the kingdome of heauen Blessed are you when men reuile you and persecute you and shall falsly saye all maner of euill sayings against you for my sake Reioyce and be glad for great is your rewarde in heauen For so persecuted they the Prophetes which were before you For the which cause Paule teacheth vs to reioyce in afflictions For so it behooueth we become like to the sonne of God that when we haue suffred with him we may also be glorifyed wyth him and reigne with him The other heynousnesse of Herode is that perceyuing his enterprise lyked the Iewes and therefore purposing to holde on he also apprehended Peter For bicause he woulde seeme the more terrible to the people he sette not vpon the rascall comminaltie but vpon the chiefe And there was no let in him but Peter also shoulde by and by haue bene executed but bicause it was the dayes of sweete breade he was through obseruation of the feast prohibited least he shoulde by vnhallowing the feast turne the good will of the Iewes from him which by all meanes he sought to winne So the most cruell caytife playeth the notable hypocrite and counterfeyteth a loue vnto religion hauing long before cast out of his mynde all feeling of God as in his ende it shall appeare In the meane while this is a worke of Gods prouidence that he vseth his counterfeyte holynesse to deliuer hys Apostle by So knoweth God howe to defeate and disappoynt tyrants enterprises euen by those meanes whereby they thinke chieflyest to bring their matters to passe Marke howe great diligence the tyrant vseth in keeping Peter For he cōmitteth him to fower quaternions of souldiours to be kept he commaunded him to be fettred in chaynes and to haue two souldiours one to lye at ech side of him as afterward we shall see in the story of his deliuerie But howe many theeues robbers murtherers periurers blasphemers and wicked malefactors I pray you went in the meane seaon vp and downe Herodes kingdome without any thing sayde vnto the◠and Christes innocent Apostle in the meane tyme is fast kept as it were some heynous theefe or murtherer But this is it that Christ chargeth them with that were sent to take him saying you be come out with sworde◠and staues as to a murtherer c. Marke this also howe this Apostle lyeth fast bounde in prison while other men keepe feast and looketh euery houre to heare sentence of death whiles other make mery and frollicke Let vs with pacience followe this example if it come to passe at any time that our feast dayes be turned to mourning eyther by reason of sicknesse imprisonment or other such like aduersitie For they keepe not holy day so much that are present at solemne ceremonies and feastes as they that being comforted with Christes spirite reioyce in him although they be on euery side besette with troubles Howbeit at the last he sheweth what the congregation did in the meane whyle The Church in the meane time gaue not hir selfe to ydlenesse and pleasures but vnderstanding Peters case to bee their owne made their continuall prayers vnto God for him This is a token both of thankefulnesse and fydelitie For they acknowledge how much beholding they are to Peter which till this time had taught them the doctrine of saluation And they trust he may be deliuered out of daunger by Gods helpe This place teacheth what Christians ought to doe when their brethren bee in daunger for Christes quarrell and for the faythe 's sake verily euen as much as in them lieth according to the vocation that God hath called them vnto And if any perceyue that they can no maner of way succour them at least let them by prayer commende their cause vnto god This both the glory of Christ teacheth vs which wee are all bounde to set forth and also the rule of charitie and Christian societie which looketh and commaundeth vs that wee shoulde thinke our brethrens troubles our owne And herevnto belongeth that saying of the Apostle Remember them that are in bondes euen as though you were bounde with them your selues Agayne Reioyce with them that reioyce weepe with them that weepe Be of lyke affection one towardes another And if a man would compare these things with the maners of this worlde it should easily appeare howe colde wee be in a matter of most importance The godly Martyrs of Iesus Christ doe euerywhere mourne and grone not onely in chaynes and prison but also betweene the tormentors handes in the middle of the fyre But howe many are there which are any thinge touched with their vexation and griefes Yea whyle whole Cities and nations stryue for the fayth and for Christ till their bloud bee shedde a great many in the meane whyle being giuen to their pleasures behold their brethrens shipwracke as a passetime a farre off out of the hauen To speake nothing of them that saye it is Priestes matters and therefore thynke it is well done when they are so rewarded for their godlynesse These men testify that they are not of the body of Christ hauing no feeling or compassion with Christes members In the meane whyle this place teacheth vs ▪ with what weapons the Church chiefly fyghteth verily with prayers wherwith it knoweth that God after a sort will be wonne ouercome Therfore they poure out their prayers still vnto God and in them they fynde present helpe against the menaces halters and swords of tyrants and against all other torments But hereof shall bee intreated in the Sermon following ▪ where it shall appeere howe the souldiours watch was ouercome and the prison doores opened at the prayers of the congregation Let it for this time suffyce vs to acknowledge the state and condicion of the Church which is invred with continuall troubles Lette vs prepare and make ready our selfe thereto that we may possesse our soules in peace through Iesus Christ to whome be prayse honor power and glory for euer Amen The .lxxxiij. Homelie AND when Herode woulde haue brought him out vnto the people the same night slept Peter betweene two souldiours bounde with two chaynes and the keepers before the doore kept the prison And beholde the Aungell of the Lorde was there present and a light shined in the habitation And hee smote Peter on the side and stirred him vp saying aryse vp quickly And his chaynes fell of from his handes And the Aungell sayde vnto him gyrde thy selfe and bynde on thy
and for that men woulde after the vsage of the Gentyles call the nature essence of God to the iudgement of mans reason Which error brought in the multitude of Gods and the grosse and absurde opinions that men had of them Of this followed another error that where they thought there were many Gods they iudged euery person and thing whereby they had any benefyte and commoditie to be a god Hereof it came to passe that they counted the starres of heauen the elementes beastes and men to be gods whose pedegrues tombes and monuments were to be seene vpon earth Now these false and counterfeite Gods must needes haue sacrifyces and worshippings Then were holy dayes deuised altars erected temples builded sacrifyces killed pictures and Images hong and set vp and infynite such like deuises of auncient superstition brought in Of all which thinges the Priestes were the Captaines and Ringleaders who by this stuffe sought their priuate honor and gayne And if now a man would compare the doings these many yeares among Christians with these thinges he shall fynde no difference betwene the olde and newe superstition more than that the names of the Goddes being chaunged the same rytes and sacrifyce are still retayned and the errour is so much the more detestable bicause vnder the pretence and name of them which willingly lost their liues for the glory of Christ the glory of God the father and of his Christ is defaced And the multitude of Priestes which hereby perceyued such plenty of gayne growing vnto them encreased the ignorance of the people But how much this doing offended the true worshippers of God Paules oration following abundantly sheweth Let vs learne to knowe God by the Scriptures to worshippe him in spirite and truth to call vppon him onely in our needes and distresses and to giue thankes to him onely when we be deliuered out of daungers in the name of his sonne Iesus Christ to whome be all prayse honor power and glory for euer Amen The lxxxxviij Homelie WHEN the Apostles Barnabas and Paule hearde this they rent their clothes and ranne in among the people crying and saying Sirs why doe you thus We are mortall men like vnto you and preach vnto you that you shoulde turne from these vanities vnto the liuing God which made heauen and earth the sea and all things that are therein the which in times past suffred all nations to walke in their owne wayes Neuerthelesse he left not himselfe without witnesse in that he shewed his benefites from heauen giuing vs rayne and fruitefull seasons filling our hearts with foode and gladnesse And with the sayings scarce restrayned they the people that they had not done sacrifice vnto them MAn through the fall of sinne did not onelye lose his former dignitie wherein he was created but also had the light of his reason wherwith before he vsed to beholde God and his proceedinges so extinguished that he was not able by his owne capacitie and vnderstanding to attayne vnto the knowledge of those things that belonged vnto the spirite of god Which thing was the cause that he not onely deceyued himselfe through his owne imaginations but also perniciouslye abused those thinges that God had ordeyned whereby to bring him to knowledge Examples hereof appeare euerywhere in the hystories of all ages and this is one very notable that falleth out among these people of Lystra For Paule and Barnabas preach vnto them the Gospell of Iesus christ And no doubt but they vsed as great diligence in preaching to them as we reade they vsed in other places Besides their teaching they shewed a myracle wherby a certaine lame man was through the name and power of Christ restored to his limmes againe and so was it declared by the very deede selfe that Christ was such an one as the Apostles preached he was that is to say a most mightie restorer redeemer of mans decayed nature But what preuayled all these thinges with the men of Lystra which being destitute of the light of the holy ghost were led with the blinde reason of their fleshe They learne not to knowe Christ hereby They take no occasion by such a myracle to glorifye him But according to the nature and propertie of man taking holde of euery thing next them sticke onely in the Apostles woonder onely at them and thinke they ate the onely workers of the myracle and without anye regarde had vnto Iesus Christ prepare godly honor and sacrifyces for them And it had bene a tollerable thing if they of Lystra onely whome custome of Gentyle superstition had long bewitched had thus offended But the infection of this ensample ranne so farre that among the professours of Christes name the chiefe poynt of godlynesse and religion seemed to stande in like worshipping of Saintes vnto whome by reason of the myracles wrought by them in times past sicke persons prisoners men in daunger on the seas and otherwhere vsed to make their prayers to eâ—eâ—t altars to make 〈◊〉 and to builde Churches and to offer all kinde of sacrifyces hauing in the meane season little or no regard at all of Christes merit in whom only the Apostles and Martyrs shewed vs all hope of saluation The madnesse of these people deserueth more at large to be confuted But this present place is sufficient to confute them where it is declared howe the Apostles tooke this doing of the people of Lystra First he liuely describeth the Apostles gestures whereby they abundantly declared howe much this kinde of honor displeased them For they rent their garments after the maner of their Nation which was a gesture of those that tooke great griefe indignation by reason of some intollerable blasphemie as appeareth by the example of Ezechias and Caiaphas of the which Ezechias hearing the blasphemous sayings of Rabsaces the Chaldey declared his sorowe and indignation by this gesture and the other sitting as a Iudge vpon Christes cause did egregiously counterfeyte a minde abhorring blasphemie by the same gesture But the Apostles which vsed alwaye to preferre the glory of Christ before all priuate affections did not counterfeyte or dissemble in this place And being not satisfyed with tearing of their garments they leape into the throng of the people as menne ready to quench some publike fyre which they being straungers and forreners coulde not doe without daunger of their life Furthermore they goe not about their matters with bare wordes only but with crying out that a man woulde thinke they had forgotten all modestie and myldenesse being in their priuate cases knowne to be most modest and pacient Therfore by this example may be gathered what the nature of the godly is and with what feruencie of zeale they vse to striue for the glory of god It seemeth to them an intollerable blasphemie when men go about to giue vnto them or to any other creature any diuine honour They haue a carefull regarde vnto the couenaunt of God and to his lawe the chiefe and principall
with such detestation bicause he seeth he should incurre both treason and fornication if he shoulde committe the like thing Woulde God they did well obserue these things which in these dayes think it most godlynesse and religion to sende the simple and vnlearned Comminaltie vnto Creatures or else teache them to seeke saluation in the merites of men Moreouer it is worthy to be considered how the Apostles call this worship which they of Lystra would haue done vnto them vanitie For hereby we gather that all such religion is vaine of no force as is deuised of mans imagination without the worde of God specially if it tende not to the worship of God onely but vnto creatures to whome God will not impart his glory Herevnto agree the things which Christ alleageth out of the prophet They worship me in vain teaching the doctrines of men Let the Papists here make answere whose religion as it chiefly consisteth in honouring of creatures so it standeth vpon none other foundation than mens traditions Furthermore the Apostles in these wordes comprehende the duetie of those that are mynisters of the worde whyle they affirme that their preaching is to the ende that men should turne from the vayne worshypping of creatures vnto the onely lyuing god Therefore the faythfull ministers of Christ must ioyne these two thinges togyther that is they must both ouerthrowe false religion and plant the true Wherevnto is to be referred that saying of the Prophet Beholde thys day haue I appoynted thee to roote vp and destroy and to buylde vp and plant For as in husbandry and tyllage all the labor taken in plowing and watering is in vayne except the things that hinder the cornes growth be rooted vp and good seede sowne so in the husbanding and dressing of the mynde they haue most vnfruitefully laboured which haue not paynefully and carefully ioyned both these togither Therfore the men of our dayes commit double offence For there are some men that so abhorre Antichrist and his wicked religion that being occupied onely in ouerthrowing the same they haue no remembraunce to restore agayne true and syncere religion Agayne there are other some which wyll haue men taught the true religion by preaching the word but will not haue abuses and superstition touched bicause they would not haue the displeasure of the world And these latter sort hope that superstition will fall of it owne accorde when men are come to the knowledge of the true God and they perceyue not that there is no place for the knowledge of God in mens mindes tyll these superstitions be remooued Therefore who so meaneth profitably and with commendation to traueyle in matters of religion must ioyne both these as is sayde togither Thirdly the Apostles teach vs to know what maner of God he is euen the maker of heauen and earth the Sea and all that in them is Such a God the scripture declareth euery where he is and such an one we openly professe hym to be in the articles of our fayth according to the tradition of the Apostles But they which confesse him to be the Creatour must also needes confesse that he is a gouernour For it is not meete that we shoulde ymagine God to be such a worke mayster as hath no regarde or care of his worke And Dauid confesseth in deede that he dwelleth on high but yet that he beholdeth whatsoeuer is done in heauen and in earth For by his prouidence it commeth to passe that the poore of lowe degree are aduaunced to princely dignitie that kingdomes are conueyed and transferred from one to an other that women that are barren are made fruitfull that the earth bringeth forth all maner of fruites that the seas ebbe and flowe that all the worlde is tossed and turned with such interchaungeable course and varietie of seasons And to conclude there is nothing so excluded from Gods prouidence but that it numbreth euen the dyuers wayes of byrdes flying the flowers of the fyelde and heares of our head By these things is their doting confuted which say that this worlde is eternall which is the fyrst step vp to impietie For hereof it will follow that all thinges come to passe by chaunce and that eyther there is no God at all or else that he walketh vp and downe ydely in heauen and hath no regarde what is done on earth Dauid most diligently discribed this secte of men which thus ymagine and fayne in his Psalm 14. and .53 But at this day this secte so raigneth that a man shall see fewe which are in deede perswaded that God is the creator and gouernour of all things But the ende of these men Peter trimlye setteth forth in his last Epistle and thirde Chapiter But let vs returne to the Apostles who in the thirde part of their oration confute the obiections that might be made against them such as was prescription of tyme and vniforme consent almost of all the world Which arguments at this day are woont to be alleaged against the truth For it seemeth an vnmeete and an absurde thing that so many should haue erred so many yeres togither that the truth should now at the length be knowne but to a small number of men and those of small name and fame But the Apostles aunswere these things in fewe wordes God say they in times past suffred all nations to walke in their owne wayes In these wordes lye two arguments The one that the Gentyles walked not in the preceptes of God but in their owne wayes and inuentions therefore we maye not take them for an example therein to followe The other is that this thing fell out through the permission and sufferaunce of God not that he was pleased with their superstition but that the presumption of such curyous men so deserued who as Paule in an other place sayth woulde seeke further in the mysteries of God then mans reason coulde attaine to and were not content with the ordinarie meanes whereby God had appoynted to be knowne This place teacheth vs that the wayes of man in hys saluation are blinde and deceyueable bicause the naturall man as was said in the begynning of thys sermon perceyueth not the thinges that belong vnto God. Except therfore mans wisedome submit it selfe vnto the word of God it cannot attayne to the true knowledge of saluation yea the higher it shall mount in perswasion of hir owne habilitie the deeper she shal fall into the gulfe of errors Therefore it is a great blindnesse of theirs that thinke matters of religion and controuersies rysing about the same can by mans reason and deuise be calmed and appeased These men doe â–ª as if one should appoynt those for Iudges of causes that can neyther see nor heare we are further admonished by this place that al they are miserably beguyled which alleage the multitude in matters of religion affirme that the Church cannot erre For it is euydent in all ages that the
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
Lette vs I beseech you thinke hereof whome it hath pleased God these many yeares to let enioy the preaching of the Gospell and to let vs abounde in the quiet and peace thereof where a number beside feele great want therof and being famined would be glad of one little morsell of Euangelike consolation But let vs returne to Paule and his companions who though they be forbidden in one place to preach yet cease not from doing their duetie but passing through Misia come at length to Aeolis and to a Citie in the same Countrie called Troas earnestly seeking euerywhere occasion to preach And there Paule being admonished by oracle vnderstandeth he must go into Macedonia For there appeareth vnto him a Macedonian which vndoubtedly was nothing but an Aungell and desireth to haue his countrye holpen And here came diuers thinges very profytable for vs to consider First is the example of Paule whereby we are taught that we must not be slacke in doing our office and dutie although our enterprise succeede not at the fyrst or seconde attempt as we desire For we reade the like came to passe many times both to the Prophetes and the Apostles which followed their calling the more earnestlye the more impedimentes they perceyued were layde in their waye Let all men go forwarde after these mennes examples and God will assist their endeuours who vseth when he seeth time and place to giue occasion of onset and also prosperous successe Furthermore this place sheweth vs a singuler example of Gods goodnesse whereby it commeth to passe that God worketh our saluation when we least knowe or thinke of it For who among the Macedonians woulde you thinke thought eyther of Paule or of the waye of saluation who when he came had none but a fewe of women to followe him and heare him So by this meane is the saying of the Prophete fulfylled I am founde of them that sought me not and haue appeared to them that asked not after mee And that that Luke sayth came to passe here among them of Macedonia the same may be seene in all other that eyther haue attained or at this day do attayne vnto saluation For before this worlde was made Paule sayth we were elected in Christ. And our fyrst parent Adam when he was fallen in sinne and did not onely not seeke God but fled from him yet was he both sought of God and called and receyued the free promise of saluation Hereto appertayneth it that men in the Scriptures are compared vnto sâ—eepe which hauing once strayed from the flocke neuer returne vnlesse the shepeheard by his diligence fette them agayne But Christ is our shepehearde which vseth to seeke his sheepe in valleyes and mountaynes and when he hath founde him layeth him on his shoulder and bringeth him home And this care of God may not onely be perceyued in those thinges that concerne the saluation of our soules but also sheweth it selfe in the things seruing to the vse and maintenance of our bodies For as God feedeth our bodye bountifully in giuing vs a liuing out of the earth so hath he appoynted the Aungels to be our tutors and keepers which â—arie rounde about them that feare him and deliuer them But bicause we haue hereof intreated heretofore let this nowe suffyse Yet let vs marke the vse of his doctrine which consisteth chiefely in this poynt that we shoulde be thankefull vnto God and stryue in all kinde of aduersities to defende our calling by the inuincible hope and affiaunce of Gods ayde and succor Furthermore this example commendeth vnto vs the dignitie of the Gospell and the ministery thereof For fyrst this is a notable thing that Paule is called by an Aungell and by the Oracle of God to preache So Peter was admonished by a vision from heauen to preach vnto Cornelius and to the Gentyles and the spirite led Philip to teach the Aethiopian his saluation Therefore some menne doe very vainely to contemne the ministerie of man as a thing of small or none account and requyre to haue Aungels to teach them seeing Aungels sende vs vnto men to be taught Yea Paule will not haue vs to beleeue an Aungell if he teach anye thing disagreeing from the doctryne of the Apostles Also the wordes of the Aungell commende the dignitie of the Ministerie For he sayth Come into Macedonia and helpe vs. Yet is it in Gods power onely to helpe vs both in body and soule But bicause the worde of the Gospell is the power of saluation to all that beleeue it the Ministers thereof are therefore not without a cause sayd to helpe men and to saue them And for this cause Abdias prophecying of the kingdome of Christ calleth the Apostles Sauiours Therefore the temeritie and impietie of those which saye that the Gospell causeth troubles and disquietnesse is reprooued seeing it is euident that men cannot choose but perishe except they be called by the preaching of Christ into the way of saluation according to the saying of the Prophete The Nation and kingdome that serueth not thee shall perishe But what doth Paule when he heareth he is called of God into Macedonia to men vnknowne and into Europe another part of the worlde Doth he tryfle and make delayes bicause he was before once or twyse forbidden No yea he prepareth him to the voyage and frameth him altogither vnto Gods calling and at length with a strayght course commeth to Philippie a very notable Citie and state By which example we are taught that nothing is rashly to be taken in hand without Gods calling but when we are certaine thereof then wyth speede to doe that the Lorde commaundeth For he so little regardeth prolongers and delayers that he cannot abyde pretence of godlynesse if vnder colour therof we neglect our vocation as we are taught by the example of him which was not suffered to go burie his father after Christ had called him to the ministerye of the worde But this is the most commodious way to doe well if we haue a diligent regarde to the calling of God and followe the same faythfully and earnestly For they that trust their owne deuises and seeke after vanitie as Dauid sayth cannot choose but grieuouslye offende God graunt that we be all mindefull hereof and followe our vocation that after we haue on earth fulfylled our duetie we maye at length lyue in heauen with Iesus Christ our Sauiour to whome be prayse honour power and glorye for euer Amen The Cviij Homelie WE were in that Citie abiding certaine dayes and on the Sabboth dayes we went out of the Citie besides a riuer where men were wont to pray And we sate downe and spake vnto the women which resorted thither And a certaine woman named Lydia a seller of purple of the Citie of Thyaâ—ira which worshipped God gaue vs audience whose heart the Lorde opened that shee attended vnto the things that Paule spake When she was baptized and hir housholde she besought vs
saying If ye thinke that I beleeue on the Lorde come into my house and abyde there And she constreyned vs. THe Apostle Paule being called of God by the Aungell passed into Macedonia to preach the Gospell vnto the men of that countrie By which example is prooued partly the dignitie of the Gospell and partly that saluation that is giuen vs of meere fauour and grace is declared For if we consider the Macedonians they were in the same case and condicion that other Nations were which Paule otherwheres wryteth were subiect vnto the power of darkenesse were Idolaters were the seruants of sinne and therefore voyde of god Besides that God sendeth Paule now to teach them the waye of saluation when they once thinke not thereof But let vs see what he did at Philippi the chiefest citie of Macedonia Wee were sayth Luke in that Citie abyding certaine dayes The cause of this abode as maye be gathered by all circumstances was for that the Apostles sawe no oportunitie to preache which thing they chiefely wayted for Wherefore at length they sought the same out of the Citie For they went out of the Citie on the Sabboth day and preached the Gospell to certaine women nigh vnto a certaine Riuer whither they vsed of custome to resort vnto publike prayer This is a verye notable example teaching vs howe God vseth to trye and exercise the fayth and constancie of his seruantes For as it hath bene declared the Apostle was called by the Aungell as one speaking in the behalfe of all the countrie and desiring helpe Wherfore a man might haue hoped that the Macedonians should haue receyued Paule when he had come with all kinde of alacritie and declaration of ioy and that euery mans minde had bene prepared to receyue the light of the Gospell But this hope so deceyueth them that in a moste famous and populous Citie there is not one that giueth eare vnto them neyther can they espie any occasion to make a sermon notwithstanding they narrowly wayted for the same And without the Citie women only gaue eare vnto them and but one of them all that beleeued the worde one Lydia which was a straunger Who therefore woulde not thinke this calling of Paule to haue bene a mockery seeing no effect to followe of the same But God vseth to laye many stoppes in the way of them that walke in his calling whereby to hinder and pull them backe to prooue their fayth to trayne them vnto constancie and to teach them to wrastle and ouercome aduersitie So Moses being sent to deliuer the people fyndeth many impedimentes layde in his waye which seemed much repugnaunt to the will and appoyntment of god For the Aungell of the Lorde threatneth him with death bicause he neglected the Circumcising of his sonne and he fyndeth Pharao not onely set and bent against his requestes but also the children of Israel murmurre and rebell against him And when he was out of Egypt the sea laye in his way before him so that nature hir selfe seemed to fyght against him but his constancie of fayth and stedfast purpose to fulfyll the commaundementes of God ouercame all these aduersities So that cruell enimie Saule ryseth vp against Dauid being called and appointed to be king by whose tyrannie or euer he came to the kingdome he was expulsed his countrie And manye such like thinges came dayly to passe whereby God vseth to trye our faith But it is our dutie constantly to holde on and with sure hope to wayte for the assistance of God and so we shall fynde he will neyther fayle of his promises nor want to further our enterprises Furthermore we haue a marueylous example of conuersion set forth in Lydia which by reason of the manifold doctrine therof the Euangelist most diligently describeth with all the circumstances And beginning with the description of the person he sayth there was a woman to admonish vs of that seâ—e or kinde by the which sinne entred into the worlde By hir condicion and calling she was a seller of purple and exercised a kinde of merchandise seruing more to the maintenance of pompe and pride than vnto necessitie to saye nothing of couetousnesse craft and deceyte and such like vices as this kinde of people are commonly giuen vnto Besides she was a straunger borne at Thyatirae a Citie of Lydia These thinges are declared to the ende that we might knowe howe God vseth to despyse no state or degree of men but of al sorts fauoreth embraceth those that are desirous to conuert turne vnto him Infynite other examples of lyke kinde there are which teach vs the same For Christ in manye places reasoneth with harlots about their saluation In other places agayne he openeth the kingdome of heauen vnto Publicanes He disdeyned not the order of Phariseyes seeing he admitted Nicodemus to talke with him in the night season and mosâ—e friendly instructed him Yea he did lighten the Centurion which was appoynted to see him executed with the knowledge of him These places teach vs that we shoulde not despayre of Gods grace by reason of the trade or kynde of lyfe that we haue heretofore ledde For it is euident that the doore of saluation standeth open to euery man which vnfaynedly desireth it In this example also appeareth the counsell of God which of little beginnings promoteth the kingdome of his sonne For he appoynteth Lydia to be the fyrst fruites of that Church whose fayth afterwarde Paule thinketh he coulde neuer sufficiently commende So Christ chose out from among fyshers and Publicanes his chiefe Disciples And we must not thinke it is without a cause that Christes kingdome here on earth touching the outwarde sight is of no reputation and a despysed thing For hereof we may gather that it is not of this worlde nor that we must seeke the thinges of this worlde in the same It is also euident that they which desire to be partakers with Christ must not glory in the wisedome of the fleshe in Nobilitie in pompe and other such like things but only in the Lorde as Paule hath taught at large in the fyrst Epistle to the Corinthians the fyrst Chap. Here hast thou what to aunswere those which rayle at the doctrine and fayth of the Gospell bicause none holde with the same but the Comminaltie and men of small or no reputation vsing the same argument that the Phariseyes and Scribes sometime vsed against their seruants which commended Christes doctrine Why rather harken they not what Christ sayth I thanke thee ô father bicause thou hast hidden these thinges from the wyse and prudent and hast shewed them vnto Babes Verilye father euen so was it thy good pleasure But after he had described the person of Lydia he declareth the order and maner of hir conuersion In the which fyrst she is sayd to be religious and to feare God as diuers other did both among the Iewes and Gentyles which yet were ignoraunt in the way of
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
such as the wyse men in tymes past had learned euen by natures lore and that they were very grosse and barbarous that had suffred such naturall notices and knowledges to be extinguished in them At length concluding the place he thus inferreth forasmuch then as we are the generation of God wee must not thinke that the Godheade is lyke vnto golde siluer or stone grauen by arte or industrye of man. He calleth vs the generation of God chiefely bicause of the ymage after which we be made For as yet there was no place to speake of the adoption of the elect before them which yet vnderstoode not the principles of the knowledge of god The meaning therefore is this Where God woulde haue hys ymage to shyne in man the Lorde and gouernor of all creatures it were to grosse an error to forge a dumbe ymage of hym out of any deade thing For we cannot counterfeyte man as he is the Image of God bicause his ymage is in the soule whose forme and nature by mannes arte can not be expressed nor shadowed Howe much lesse then can manne expresse God in anye Image â–ª He nameth fyrst precious matter golde and siluer shewing that this is not able to represent the ymage of god For howe much soeuer it is esteemed among menne yet are they frayle thinges and corruptible but God is incorruptible and euerlasting Furthermore he speaketh not of the formes and fashions which man at his pleasure giueth vnto God but of the arte and industry of man as if he shoulde say Although the singularest artifycers and maysters woulde lay all their heades togither yet are they not able to conceyue in their mindes much lesse to expresse in any matter or Image the true Image of god Hereof we gather that the Images which are made of God are very lies bicause they are not able to performe that they promise But I pray you what greater iniurie can be done vnto God than to make him which is eternall truth like vnto a lye What is this else but to make of God the Deuill whome Christ calleth the father of lyes No honest man woulde be contented to be represented and made lyke vnto a murtherer or Ruffyan an honest Matrone would much mislyke to be pictured in the attyre of an harlot Shall we then be so bolde to aduenture to represent God by lyes It is not without a cause that Lactantius that eloquent writer vttered this sentence saying there was no religion where any Images were Woulde God they woulde well consider thys geare that nowe a dayes holde with Images who in my iudgement are not the least cause that God sendeth in the Turkes to reforme the worlde seeing that Princes cannot abyde to haue Christendome purged of superstition and ydolatry by the doctrine of the Gospell It is our partes to remember our beginning and dignitie to worship one God in Iesus Christ our Redeemer to whome be all power honor and glory nowe and euer Amen The Cxix Homelie AND the time of this ignoraunce God regarded not but nowe byddeth all men euerywhere repent bicause he hath appoynted a day in the which he will iudge the world with righteousnesse by that man whoÌ„ he hath appointed and hath offred fayth to all men after that he had raised him from death When they hearde of the resurrection from death some mocked and other sayde we will heare thee agayne of this matter So Paule departed from among them Howbeit certaine men claue vnto him and beleeued among whome was Dionisius a senatour and a woman named Damiris and other with them WE haue hearde the fyrst part of Paules sermon wherein he hath most diligently confuted the errors of the Gentyles teaching that God is neyther included within Temples nor worshipped with sacrifyces wyth great and feruent zeale inueyed he agaynst the feygned Gods and Images of the heathen plainly admonishing them that they transgressed the order of nature that worshipped them and that they were vnmyndefull both of the ende and dignitie that they were made for Nowe let vs lysten to the later part of his sermon wherein he exhorteth them to repentance in Christ namely that they shoulde conuert and turne from their impietie and false worship of goddes vnto the true god In which place bicause of the Epicures which laughed at all kinde of religion he most earnestly vrged the mention of the last iudgement We will declare eche thing in that order that Paule vttereth it First he aunswereth a question vsed to be mooued in all ages and is at these dayes euerywhere obiected when the truth is preached that is to saye why God hath suffered the worlde so manye yeares to be seduced And whether it be likely nowe at the length that the truth is disclosed to a fewe persons of no name and estimation But Paule aunswereth these demaundes briefely howe that God hath hitherto winked at the tymes of ignorance not bicause he delyteth in ignorance but bicause so it seemed good vnto him which appoynteth all thinges according to his iust iudgement and that the worlde coulde not choose but erre as long as God hid the light of his truth bicause men of themselues haue no feeling or vnderstanding of god And where he sayth that the truth hydden from the worlde before tymes is nowe reuealed he declareth that henceforth ignorance shall not be excused It is very worthy to be noted howe Paule alleaging Gods doing simply and barely mooueth no disputation at all concerning the causes why God suffered the worlde so long to erre We must also followe this tracke of modestie that we wade not to deepe in searching out the â—auâ—es of Gods iudgements or that we charge not him with the cause of our vngodlynesse For it is euident that he can do no man wrong bicause we all long sithence had deserued eternall damnation and be borne the children of wrath It is also euident that he gouerneth all thinges by iust iudgement And Paule in another place speaking of the reuelation of the Gospell sayth it is a mystery hidden from the beginning of the worlde Christ teacheth the same saying that the mysteries of the kingdome of heauen are not reuealed to euery one It is therefore a folly and to malapert and wicked an offence to call gods dooings to the controlment of mannes reason seeing he requireth of vs obedience of fayth and seeing nothing so well becommeth the children of God as to frame themselues vnto his will which appeareth in his worde and workes Furthermore Paule in this place expresseth the ende of the preaching of the gospell forasmuch as he sayth it is declared to euery man for that they shoulde repent Therfore it is not ynough to haue heard or learned the gospell but it behooueth vs to repent vs of our errors other vices The order and course of the whole story of the gospell teacheth vs the same Iohn the Baptist beginneth with the doctrine of repentaunce Then after him
God thought good to adourne Apollo Amongst these thinges eloquence occupieth the fyrst rowme which is a thing necessary for all persons as well in the ministerie as in the common weale as daylie experience declareth But whether this gifte come vnto man by nature or be gotten by arte labour studie and traueyle we knowe it hath bene a thing long agone argued on amongst the fyne witted Orators and Phylosophers But we following the Apostles saying account the gift of vtteraunce amonge the giftes of the holye Ghost By whose inspiration we say that Apollos had this gift Secondarily Luke sayth that he was mightie in the Scriptures and endued with an effectuall dexteritie of handling them Thus he maketh a difference betweene this mans godly eloquence and prophane For vnlesse the matter entreated of be taken out of the holy scriptures or from the mouth of God eloquence is to no purpose as the which is occupied rather about tryfles and in ostentation then about things needeful to be knowne and done And verily the Orators of the gentiles are not to be called eloquent which in deede disputed and debated things fynely and trimly but such as perâ—â—yned nothing to the godly and christian leading of our lyfe what else therefore shall we saye they did but heaue out vaine wordes pulling Hercules buskinnes as they say vpon a childes legges Certaine men marueyle at the force of their speech but yet vaine men and not much vnlike vnto them Howe much better did that Lacedemonian aunswere a Sophister that promised to tell a long and extemporate tale of any matter I sayth he would not commende that shoomaker that woulde pull a wide shooe vppon a little foote Therefore vnto this godly and profytable studie of Scripture Apollo ioyneth the knowledge of eloquence But bicause diuers euen in scripture seeke ostentation and vain glory as Christ vpbraided the Iewish Scribes therfore in the third place Apollo is sayd to haue bene infourmed in the way of the Lorde that is to haue the knowledge of christ Luke vseth this word way to declare that he was not ydle in this knowledge but following the rule of Christ laboured to order his whole conuersation of life thereafter This is the ende of all giftes For where our saluation is conteyned in Christ onely vaine and vnprofytable is the ostentation of all other things except men ioine the knowledge of him with their other studies And Christ himselfe expressely teacheth vs that this shoulde be our marke and ende in searching the Scriptures Which was the cause that Paule iudged all those things which the worlde greatly esteemeth as dunge so he might attayne to the knowledge of christ He sayth also that Christ is made of God our wisedome and he desireth to knowe nothing but Iesus Christ and 〈◊〉 crucifyed Woulde God they woulde consider these things which in schooles and vniuersities bewitch yong men with vaine Philosophie and banishe from thence the knowledge of Christ as a thing belonging only to beggerly Diuines as they call them The seconde thing to be learned in Apollo is that such an excellent man wanteth yet some thinges which to know is necessary for all men Wherevpon we gather that God giueth not all things vnto all men and that there are increasements and certaine degrees of encrease in gyftes considering no manne in the worlde hath full and perfyte knowledge of the mysteries of the kingdome of God which Paule sayth we shall haue in the worlde to come when we are taken into heauen and shall see God face to face as he is Whereof yet no manne must gather that all things sayde of religion in this worlde are vncertayne For where God by his worde in the Scripture reuealeth to vs the knowledge hereof it cannot be vncertayne that is declared in the worde Yet bicause the perfyte knowledge of God is reserued for vs in heauen we may euery day as long as we liue profyte and encrease therein We must therfore neuer rest here but still studie for more knowledge of God that we maye attayne euen in this worlde to some taste of this perfection as farre as we are able Hereby are those ydle Dranes reprooued which thinke all studye that is giuen vnto Scripture is vaine and vnprofytable thereby declaring that they neuer once tasted the same For such is the pleasantnesse of Scripture that it is a baite as it were for men always to bite at Those prowde men also that haue so much affiance in their knowledge that they thinke there is no more for them to learne and therefore despyse all study of scripture are here confuted which are so farre from that perfection that they perswade themselues to haue that they yet knowe not themselues very well Furthermore to returne vnto Luke he ioyning to the description of his person the thinges that he did declareth howe Apollos vsed these giftes that God gaue him He spake feruently in the spirite and taught diligently the things of the Lorde Agayne hee beganne to speake boldlye in the Synagoge Therefore he vsed his giftes to the setting forth of the glorye of the Lorde teaching vs by his example that then Gods gifts are lawfully vsed when Gods name which gaue them vs is by them celebrated This thankefulnesse we owe euen by the lawe of nature which is graffed in all creatures Therefore they greatly offende which ydly bury the gifts that God hath giuen them whereof Christ intreateth vnder the Parable of a naughty seruaunt Math. 25. Yet much more grieuously doe they offende which abuse his giftes at their pleasure to the reproche of his holye name as nowe a dayes commonly the giftes both of the minde and bodye are abused But they shall one day giue a streight account vnto God that thus fylthilye defyle and pollute themselues Also this example declareth what trade of teaching shoulde be vsed in the Church First zeale and feruencie of spirite is needefull that all men maye see their saying commeth from the heart For onlesse this spirite be present the teaching shall serue but to ostentation Thus that ardent and continuall traueyle in teaching and that feruent spirite in reforming the Temple abundantlye declared the zeale that Christ was enflamed with And those that are milke warme teachers shall neuer be allowed bicause Christ will haue euen priuate men in matters of religion to be hote See Apocalyps 3. Next it is needefull to vse diligence both bicause of our dull witte which perceiueth not heauenly thinges and also bicause of the corruption of our nature which alwayes vseth to resist Gods commaundement Beside the malice of Satan our common enimie whose craftes it behooueth the faythfull Ministers of God day and night diligently to withstande Therefore Paule commaundeth Timothie whom he knew was brought vp of a childe in the studie of Scripture to giue heede to his reading Likewise hereafter he exhorteth the Pastors of Ephesus to wakefulnesse and diligence by most weighty arguments Thirdly it
else to the fyre But he respected the promises of Christ wherewith he was so emboldened that no daunger coulde feare him to doe his duetie It is also a token of singuler modestie that he yeeldeth to better counsell and doth not obstinately vrge that which was both daungerous and had little profyte ioyned therewith Let euerye manne followe this example bicause we see many times the greatest wyttes in their owne daungers knowe least what waye or counsell to take It is also worthye the noting that Paule hath great men to his friendes A fewe such we reade Christ had amongst whome Nicodemus and Ioseph are counted the chiefe Iohn 12.3 Math. 27. Here the error of the Anabaptistes is refelled which saye that a christian ought to beare no office But chiefely we learne howe vaine the defence and succour of the worlde is seing their authoritie coulde not keepe Paule from daunger of sedition It becommeth vs therefore to put all our hope and trust in God alone and not in Princes or in the children of men for there is no helpe in them Psalme 146. And that this is the vse of this present example Paule teacheth in hys seconde Epistle to the Corinthians the fyrst chapter Nowe Luke commeth to the seditious of whome he reporteth two things First some sayth he cryed one thing some an other and the most part knewe not wherefore they were come togyther This is a peculiar thing in the time of sedition that like a flowing streame it caryeth many away with it being vtterly ignoraunt of the meaning thereof and a great many good men also euen against their will. Therefore such would be appeased rather by counsell and reason then by force For if force be vsed commonly the Innocentes drinke for it the wicked beginners slylie slipping awaye A dolorous example whereof Germany sawe when in the yere of our Lorde a thousande fyue hundred twentie and fyue horrible streames of husbandmens bloude almost ouerflowed hir Let Princes therefore haue in minde rather that saying of the Prophet where they are commaunded to holde their subiects liues deere Psalm 72. Moreouer the Iewes thrust forwarde one Alexander who by all likelyhoode was one of Paules friendes and drewe him forth bicause they ment to bring him in daunger He desired silence and woulde haue giuen a reason and an accounte of things attempted touching religion But when they perceyued he was a Iewe and an enimie of heathen superstition they turne to their furious exclamations againe and for two houres long fyll all the Citie with the noyse of their Diana For as the belly lacketh eares so commonly they are deafe and wyll heare no reason which mooue sedition for the bellyes sake And this is the contynuall practise of the wicked to barke against the truth wyth furious clamours which otherwyse they knowe is inuincible In the meane season the faintnesse of a great many is reprooued who knowing the truth are yet altogyther colde in the confessing thereof and regarde not the zeale of the vngodlye whome they see bolde euen in the defence of superstition Let vs learne therefore what state the truth standeth in in this worlde and beyng armed wyth the constancie of fayth let vs stowtely beare out whatsoeuer God sendeth that we maye vanquishe all aduersity through Iesus Christ our Lorde to whom be all praise honour power and glorye for euer Amen The Cxxx. Homely WHEN the towne Clarke had ceased the people he sayde yee men of Ephesus what man is it that knoweth not howe that the Citie of the Ephesians is a worshipper of the great Goddesse Diana and of the Image that came from heauen Seing then that no manne sayth here against yee ought to be content and to doe nothing rashly for ye haue brought hyther these men which are neyther robbers of Churches nor yet despysers of your Goddesse VVherefore if Demetrius and the craftesmen which are with him haue a matter agaynst any manne the lawe is open and their Rulers let them accuse one another But if you go about any other thing it shall bee determined in a lawfull congregation For we are in ieoperdye to be accused of this dayes vprore forasmuch as there is no cause whereby we maye giue a reckoning of this concourse of people And when he had thus spoken hee let the assembly depart WE haue hearde the sedition that Demetrius raised against Paule described by Luke Where beside the propertie of the furious people we noted diuers pointes wherein Paule was chiefely to be considered First he boldly and constantlye woulde haue ventured to go in among the people mynding to haue giuen an account openly both of his fayth and doctrine But seeing he coulde not be permitted so to doe he keepeth him among his friends committing the whole successe of the matter vnto God yet so as he swarued not a nayle breadth from the truth nor yet dissembled anye thing for cowardlye feare Which example admonisheth vs what we shoulde doe in lyke case or in open persecution Before all things it becommeth vs according to Peter the Apostles precept to be ready to giue an account to euerye manne that demaundeth it 1. Pet. 3. But when the enimies shall so raue that there is no place for truth and the confession therof we must proceede warily and wiselye least we put our selfe in daunger without Gods calling and so tempt him In the meane season let vs be constaunt in acknowledging the truth and wayte the Lordes leysure who neuer forsaketh them that put their trust in him and who by his wisedome and power is able easily to cease and alaye all cruell tempestes This present hystorye sheweth vs an ensample hereof where God appeaseth a very daungerous sedition to all seeming by the help of one Scribe or Towneclarke and such a one as the whole course of his Oration proueth manifestly to haue had no vnderstanding in Christes religion where the power of God appeareth the more seeing he vseth the reprobate and their helpe in the defence of his people Let vs examine the Towneclarkes Oration throughout all the partes thereof the chiefe ende whereof is to represse the seditious tumult of the vnruly people himselfe in the meane season being little carefull for religion He beginneth with that the most vexed these seditious They stoode in great feare of their Diana for hir sake they so cryed out as we haue heard before bicause if the worshipping of hir were layde awaye they sawe their gayne was lyke to be gone But the Towneclarke sayth this was no iust or sufficient cause for them to make such a stirre For what man is there sayeth he but knoweth that the Citie of Ephesus is a worshipper of the great Goddesse Diana and of the Image that came from heauen As who shoulde saye To what purpose repeate you so often with furious clamor the name of Diana Who denyeth you to be hir honourers Who knoweth not that Dianas Image came downe from heauen Or who letteth you
to go on in the religion receyued of your forefathers Since all these be things cleare and out of question it becommeth you to be quiet and to doe nothing vppon a heade and without aduise But the Towneclarke coulde not be ignoraunt that Paule by his doctrine impugned the worship of Diana But of a politike wit he dissembleth all these things thinking this sufficient to appease them to let them vnderstande howe they were vrged or compelled by no publike authoritie to forsake their olde religion And as we sayde erewhyle thys politike man seeketh onely how to bring downe this sedition at ones which he sawe beganne to growe so hote which thing he supposed to bringe to passe more commodiously by craftie dissembling of the matter than by open disputation which the seditious woulde haue little regarded Here we may not omit that he sayth the Image came downe from heauen For hereby it appeareth it was a cōmon opinion among the Ephesians that they thought Dianas Image was sent downe from heauen For after Satan had bewitched men with his iuglings so that they presumed to chaunge the glorye of the immortall God into the forme of Creatures then deceyued he them euerye day with newe fetches and deuises for the surer establishing of his kingdome Hereby he perswaded them that the Image of Pallas came downe from heauen that through hir protection they gate the victories which they had So was it thought that the shielde which the Romaynes vsed as the armes and scutchion of the Empyre in the reigne of Numa their king came downe from heauen Unto the which this that the Towne clarke sayth of the Image of Diana at Ephesus may worthily be ioyned But it had bene tollerable if the Deuill in times past with such sleyghts had deluded but the heathen onely so that we had not seene the like among Christians also For who knoweth not the fable of the Chappell at Lauretum myraculously conueyed ouer the sea Who is ignorant of the Chappelles that God himselfe and his Aungels haue dedicated There are to be seene diuers Images of the virgin mother which the Monkes most impudently affirme Luke painted where as the hystories declare he was a Phisition and no Painter Wherevnto are to be referred whatsoeuer myracles are tolde of Images in Monkes bookes whereof they say some remooued out of their place some coulde not be remooued some wepte some prophecied and other some had some notable properties or other By the which maye plainely be gathered what a ranke crop of errors vseth to spring of Images where they are once receyued and worshipped so that it was not without a cause that Lactantius sayde there could be no religion wheresoeuer any Image was Which also is the chiefe cause that all the Scripture is so diligent and earnest in oppugning them so that it is woonderfull how it commeth to passe that so many are founde to defende them seeing there are so many vnhappye Presidentes of superstition euerywhere in euery mannes eyes This being premised whereby he thought their moodie mindes were somewhat asswaged he plainly rebuketh them and accuseth them of great rashenesse in that he apprehended and layde handes on Caius and Aristarchus being straungers and knowing no cause why saying ye haue brought these men hyther which are neyther robbers of Churches nor yet despysers of your Goddesse So perhaps he might truly saye of them bicause they tooke not vpon them to teach But of Paule he shoulde not haue sayde true who earnestly inueyed against the worship and ydolatrie done to Diana as may easily be gathered by that he did at Athens And it is credible he would not haue suffred this defence of the Towneclarke if he had bene present For he being enflamed with the zeale of God thought any thing intollerable that made against the glory and honor of god In the meane whyle the Towne clarkes wordes declare what faultes for the most part are laide to the Ministers charge namely Sacriledge and blasphemie against God and the Saintes These things we heare commonly in our dayes neyther are we decked with any other names or tytles at their handes that are the professed enimies of the Gospell But if a man woulde throughly weygh the matter they are both false For they be Church robbers which eyther by stelth conuey away the goodes dedicated to God and to his Church or else violently inuade them and conuert them to prophane vses But who doth this more impudently than Popes Bishoppes Monkes Priestes and the other of this marke For to say nothing howe they prouide for their kinsfolke commonly of the Church goodes let vs consider their families and it shall appeare that the greatest part of the Church goodes is spent vpon Harlottes Dyce Horses Houndes and a lubberlyke sort of seruantes yea they disdaine vs for no cause so much as for that we labor by preaching of the gospell to restore the goodes to Christ and his Church againe For we defend not them which vnder a colour of the Gospell prouide and satisfye their auarice of the Church goodes Againe they are blasphemous against God and the Saintes which abuse the name of God and robbe the Saintes of their due honor It is as manifest as can be that they doe both these rather than we For they abuse the worde of God and the name of Christ to establishe their ydolatrie and tyrannie They giue vnto Creatures the honour due vnto god They accuse the faith and doctrine of the Saintes of heresie and vse both fyre and sworde against their bookes and them that follow them And in the meane season go about to defame vs of sacriledge and of blasphemie But oh the iniquitie of our times Among the Ephesians was founde an Heathen to defende the innocent And nowe adayes amongst the professors of Christ are scarce anye that will testifye the innocencie of Christes Ministers Let vs marke also howe the Towneclarke sayeth these men are no Church robbers nor blasphemers for surelye he woulde haue iudged them worthy of punishment if they had bene such For although the Gentyles sometime greatlye erred in the faith and in religion yet the lawe of nature was of great force amongst them which declared that robbers of Churches and blasphemers ought to be punished But nowe a dayes all things are so farre out of frame that the faythfull defenders of the Gospell are in more daunger than those which pollute the Church with manifest sacriledge and blasphemie But let vs consider the later part of this Oration where he prescrybeth a maner and fourme to be followed as well in priuate matters as publike saying But if Demetrius and the Craftes men with him haue anye matter agaynst any man the lawe is open and there are Rulers let them accuse one another Thus he accuseth them all of iniustice in that they make a publike case of a priuate and belonging vnto a fewe persons and endaunger themselues for another mannes cause Then adding
men Yea some menne haue so farre exceeded in madnesse that they haue thoughte it better to dallie with their aunciente enimies than to abyde the lyght of the Gospell But these men shall once fynde the same true that the vnhappie nation of the Iewes felte by the Romanes not many yeares after they had driuen away the Apostles Nowe let vs returne to Tertullus whiche in the seconde parte of his Oration frameth a greeuous accusation agaynst Paule consisting of three pointes Fyrste he sayth he is a seditious person yea and woorsse than the plague it selfe bycause he troubled and disturbed the Iewes euerye where in the worlde And so they put Paule in faulte of that thing wherof their selues were the cheefe doers For the whole discourse of thys booke teacheth that the Iewes were the cheefe mouers of sedition hitherto both agaynste Paule and his companions For hereunto maye be referred the sturres and tumultes whiche wee haue hearde were made at Corinth Thessalonica Ephesus Antioch Iconium Lystra and diuers other Cities Next they cal him a maintener of the sect of the Nazarits Therfore accusing him of schisme and heresie a faulte in all ages compted the greatest in the Churche Tertullus seemeth in contempt to call the Christians Nazarites as who had but an obscure beginning and of small regarde or estimation For it appeareth by the first Chapiter of Iohns Gospell that the village of Nazareth was of small or no accompt forasmuch as Nathanael sayde to Philip telling him of Iesus of Nazareth Can there any good thyng come out of Nazareth And this is an olde pollicie of the Diuell to cause true religion to be suspected as a vile thing and of no reputation By reason whereof Iuliane the Apostata also sometyme called Christ and the Christians Galileyans Thereby they accuse him of polluting the Church and vnder the name of the Churche they comprehende all outwarde kinde of religion These thinges we at this daye ought the more diligentlye to obserue that we myght vnderstande what crimes are commonly layde against the truthe and not be offended if at any time we be called seditious scismatikes heretikes prophaners of Temple and Images Church robbers and subuerters of auncient religion For as all these thinges ought not to offende vs so neither muste we by and by beleeue them which impudently burthen innocent and godlie men with these crimes But bycause they woulde not seeme to charge Paule with false matter and accusation they produce witnesses Firste the Captaine hym selfe whom yet they accuse by the way as seeming to importunate to set a person at libertie lyke shortly to be punished according to the lawe Then againe they all affirme Tertullus saying to be true Where we haue to behold an example both of great audacitie and impudencie For they dare to accuse the Captaine and complaine that they are restrained from shedding of bloud by him who deserued great praise therefore So little the wicked repente them of their mischeeuous deedes that they continually hate them which hinder or let their wicked enterprises Moreouer where first they were accusers and next Iudges of the matter now they are also witnesses and will be beleued in euery thing and feare not the iudgement of God which hateth and abhorreth all false witnesses and commandeth them to be punished by the lawe of Talio or suffring of lyke These things serue for our great vtilitie For bothe we may learne to suspecte suche as nowe a dayes are lyke vnto these men and shall the lesse be offended if the lyke happen vnto vs For Iesus Chryst which was oppressed with lyke preiudices liueth and reigneth and hath ouercome all the power of hell and beeing ascended into heauen derideth the deuices of his enimies and moste faythfully maintayneth the quarell of his chosen seruaunts To him be prayse honour power and glory for euer Amen The Cliij Homelie THen Paule after that the Deputie him selfe had beckened to him that he should speake aunswered with a more quiet minde do I aunswere for my selfe forasmuche as I vnderstande that thou haste beene of many yeres a iudge vnto this people bycause that thou mayest knowe that there are yet but twelue dayes since I went vp to Hierusalem for to worship and they neither founde me in the temple disputing with any man neither raysing vp the people neither in the Sinagoges nor in the Citie Neither can they proue the things wherof they accuse me But this I confesse vnto thee that after the way which they call Heresie so worship I the God of my fathers beleeuing all things which are written in the Law and the Prophets and haue hope towards God that the same resurrection of the dead which they them selues looke for also shall be bothe of iuste and vniuste And therefore studie I to haue alway a cleare conscience towarde God and towarde men WE heard yesterday the poyntes of a most haynous accusation made agaynst Paule which the holy Ghoste woulde haue diligently written as it was spoken by Tertullus partly for that the truth of the Apostolike storie should not be suspected seeing the wordes of the enimies also are reported so truely and partely bycause we should not be offended when we heare the lyke obiected agaynst vs or others which followe the true fayth Nowe therefore let vs heare Paul the Apostle which after Felix had made a signe vnto him to speake putteth away all these obiections both boldly and truely But before we come to the wordes of the Apostle we haue two things to consider The one is the example of Felix which teacheth vs that in iudgements both partes must be hearde The other is in Paule who beeing moste greeuously slaundered yet rusheth not foorth impudently to aunswere for him selfe nor is not led with suche rage to slaunder agayne but abyding till he had leaue giuen him of the President to speake pleateth his cause soberly and wisely Let all the godly do likewise least they cause the truth wherof they stand in defence to be suspected by reason of hastinesse and rayling which many times suche do as will rather satisfie the passions of their minde than follow the rule of reason These things beeing premised let vs proceede vnto Paules aunswere which consisteth in confuting of the obiections made agaynst him In his beginning he getteth him the beneuolence or good will of Felix yet in such sorte that he priuily quippeth his aduersaries without all foolishe kinde of lying and flattery For he saith he is the willinger to declare hys matter before Felix for that he had many yeres bene a gouernour of thys natiō for that cause was wel acquaynted with their natures cōditiōs For this thing alway the defendant most desireth to haue a Iudge of skill vnderstāding bycause many times it commeth to passe that they which otherwise are great fauourers of iustice offend of ignorance which daunger Paul confesseth he is not in ne feareth that Felix can be deceiued by
comparing of them togither it might appeare he became a Christian man not of any lightnesse or inconstancie of mind but euen beeing compelled through the power of god And herevnto chiefly is to be referred the diligent declaration of all the circumstances For he alleageth both the place and the tyme and Chrystes talke and his companions for witnesses bycause no man shoulde thinke that he had bene beguyled with any vayne apparition or distraction of minde But bycause we haue spoken otherwheres of conuerting vnto God and of the duetie of those that conuerte it shall not now neede to repeate the â—ame againe Let vs nowe marke the ende of all these things which was none other but the defending of his vocation Yet is it not in vayne that he so diligently reporteth the wordes of Chryste sharpely reprehending his temeritie For heereby he teacheth the hearers that if they withstande the doctrine of the Gospell they shal not haue to do with any mortal man but with the sonne of God which will punishe their bolde enterprise to their great losse and hinderaunce These thinges ought to serue for our comforte that we abiding constantly in the true fayth may cleaâ—e faste vnto God alone among all the broyles and enterprises of this worlde who hath promised to all those that worship him the inheritaunce of the kingdome of heauen in his sonne Iesus Chryst to whom be prayse honour power and glory for euer Amen The Clxiij Homelie BVt ryse and stande vp on thy feete For I haue appeared vnto thee for this purpose to make thee a minister and a witnesse both of those things which thou haste seene and of those thinges in the which I will appeare vnto thee deliuering thee from the people and from the Gentiles vnto whom I now sende thee to open their eyes that they may be turned from darknesse to light and from the power of Sathan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by fayth that is towarde me BIcause Paule knew that the Iewes accused him principally of two poyntes namely for that he had forsaken the Iewes religion and turned to the fayth in Chryst and for that he had matched the Gentils with the Iewes by preching the Gospel among them therfore he diligently declareth the story of his conuersion bicause that alone was sufficieÌ„t to put away bothe the crimes Unto the first belong those things which haue hitherto ben said wherin he declareth that he chaÌ„ged not his religion vpon any light fantasie but whyle he was an enimie vnto Christ was compelled to yelde vnto Gods calling The seconde he will confute in this place where he rendreth a reason of his whole ministerie euen in the very wordes of Chryst which ministerie he sheweth was committed vnto him vpon this condition that he should preach the Gospell not only to the Iewes but also to the Gentiles But bycause these things belong aswell to our instruction as to the defence of Paule who may learne hereby both the reason of the ministerie ecclesiastical and also the whole meane of our saluation Therefore euery thing is to be considered in order The firste thing wee haue to note is howe Chryst commaunded Paule nowe friendly to arise and to stande vp on hys feete whome erewhyle he had horribly throwen downe as his enimie and persecutour But this thing happened not as wee haue other where 's heard before his heart was pulled downe and that he humbly enquired what the will of Chryst was and acknowledged him to be his Lorde Which thing yet he woulde neuer haue done but that he felt in his minde an effectuous working of the spirite of Chryst. This truelâ— is a notable example of Gods goodnesse which euen then euidently declareth it selfe when he seemeth to be angry For he will not alwayes be chiding with vs but forasmuche as he desireth to haue men saued he obserueth this scope and ende in his iudgements that he will haue men rather instructed to saluation than destroyed Neither will he draw foorth his whippes and scourges vntill he see he can not preuayle by his wordes Neither yet doth he beate vs for any other ende than to haue vs conuerte vnto him and to truste to be saued wherof we haue both testimonies and examples euery where in the scriptures wherewith we may confirme our wauering fayth in all troubles and aduersities But although it seeme a great thing for Chryste to giue his cruell enimie leaue to aryse yet is this greater and euen to be wondered at that he appoynteth him to the office of an Apostle which is the moste honorable and commendable function in the worlde Yea he sayth that he appeared to him to this ende to make him a minister and witnesse of all the thinges which he had bothe seene before and shoulde see heereafter Heere in two wordes he comprehendeth the whole office or duetie of Byshoppes of the Churche Firste he saythe that Paule shoulde bee a Minister not a Lorde and king So are the Apostles euery where called and suche as muste serue the whole Churche publikely in setting before them the foode of the soule and in taking care for the affayres of mannes saluation Reade Matthew the .20 and .24 Luke the .12 Herevnto it seemeth Paule had a respecte when he confessed he was a detter vnto all men to the Iewes and Gentiles to the learned and vnlearned Heereby is excluded the great desire of bearing rule agaynst the which Chryste oftentimes in the hearing of the Apostles entreated at large being not ignoraunt that many afterwardes would come which vnder the pretence of this ministerie would looke to reigne like tirauntes ouer the Church This done he sayth he should be a witnesse by the which name we reade the Apostles were called also in the first chapter Thus it liked him more playnly to set out the trade of the ministerie declaring also what things he should beare witnesse of verily euen of those which he had seene and which afterwarde he woulde reueale vnto him For Paule had seene and not seene onely but had also proued by experience that Christ liued and reigned and was an earnest defendour of his people Wherby it was easie for him to gather that he was the redeemer of mankinde and not onely a meere man but also suche a God as he knewe the Apostles preached that he was These therefore were the thinges that he should beare witnesse of By this place it appeareth as wee haue else where admonished For howe certayne and infallible a thing the doctrine of the Apostles ought to be taken seeing they which published the same were no runners about with pedlary wares but the very sworne witnesses of Iesus Chryst hauing their vocation confirmed with infinite miracles Therfore let al ministers remember they are witnesses and therfore must not preach new opinions at their owne pleasure but such things as they finde for certaintie in the holy
maiestie of the Sainâ—tes which cheefely triumpheth vnder the crosse and afflictions For nowe Paule thoughe he were in bandes yet like a King and Emperoure hath souldiers obedient at his becke and commaundement The like wee haue seene also many times before and the Euangelistes teache vs that the Baptist made Herode afraide Why then are we offended at the crosse and afflictions Let vs rather constantly followe our vocation seeing the hande of God is able to defende vs in the middest of oure ennimies and looke for a rewarde in heauen which oure sauioure Iesus Christ hathe purchased vs through his merite to whome be praise honor power and glory foreuer Amen The Clxxiij Homelie ANd from thence when the brethren hearde of vs they came to meete vs at Appiforum and at the three tauernes When Paule sawe them he thanked God and waxed bolde And when we came to Rome the vnder captaine deliuered the prisonners to the cheefe Captaine of the hoste But Paule was suffered to dwell by himselfe with a souldioure that kepte him And after three dayes Paule called the cheefe of the Iewes togither and when they were come he saide vnto them Men and brethren thoughe I haue committed nothing againste the people or lawes of the Elders yet was I deliuered prisonner from Ierusalem into the hands of the Romanes which when they had examined me would haue let me goe bicause there was no cause of deathe in me But when the Iewes spake contrary I was constrained to appeale vnto Caesar not that I had ought to accuse my nation of For this cause then haue I called you euen to see you to speake with you bicause that for the hope of Israel I am bounde with this chaine And they saide vnto him we neither receiued letters out of Iewrie pertaining vnto thee neither any of the brethren that came shewed or spake any harme of thee But we will heare of thee what thou thinkest for as concerning this secte we knowe that euery where it is spoken against ALl Paules affaires done in the time of his Apostleship are very notable and for many skilles singuler yet the chefe among them is his bringing out of Iewrie vnto Rome with so great a preparation there to plead Christes cause the christian faith before Caesar. For how rare and insolent a thing this was in the iudgement of the world it shall easily appeare if a man compare Paules persone being of small account and reputation yea hated enuied almost of all men with the maiestie of Caesar and the whole Romane Empire whereof all nations and people stoode in feare For it could neuer haue beene brought to passe by any meanes of man that either the Romane Presidents shuld haue taken so greate paines in suche a mannes behalfe or that Nero the Emperor a man wholely set on fire with voluptuousnesse and tyrannie should haue suffered suche an one to haue come in his sighte or to heare him onlesse God had mightily stretched out his hande whose affaires all these things in doing were This was the cause that Luke described all this voyage so diligently which the Lord for many causes woulde haue notified that the fame and report of Paule going before should excite and stirre vp the mindes of the Romanes to heare him And this present place teacheth vs that the successe of Gods deuise was not in vaine wherein many other things recourse the consideration whereof is able singularly to enstruct and comfort vs. For Luke wryteth that the Brethren came oute of Rome vnto Appiforum and to the place called in the vulgare tong Tipergote whome when he saw he gaue thankes vnto God and conceiued thereby a greater boldnesse of minde In this place aboue all other things wee haue to consider God by whose dispensation it is certaine all these things came to passe For it pleased him that hys Seruaunte shoulde bee confirmed by the meeting of these Brethren that hee mighte afterwarde the more boldly wade thoroughe with Chrystes cause Whereunto also is to bee referred that wee heard laste touching the Brethren of Puteoli For althoughe Paule was bolde inoughe and ready to suffer not onely bondes but deathe also for the name of Christe yet was hee a man and wanted not his temptations And surely hee mighte well haue feared that hee shoulde haue laboured in vaine in Christes cause in suche a Citie whereas vngodlynesse and tirannie raigned God therefore to plucke this care oute of his minde moueth these Brethren to goe and meete him that hee mighte see howe there wanted not suche as hee mighte confirme by the Example of his constancie and as woulde helpe him with their Prayers in thys conflicte Lette vs therefore bee encouraged by this Example and constantly holde on in our vocation For neither shall the godly zeale of Gods woorde want his frute nor God himselfe faile vs who can most easely gette vs euery where suche as will take parte with vs bothe in laboures and daungers Againe the brethren at Rome are also to be considered For we knowe how Paule wrote an Epistle vnto them before these things came to passe in the which hee declareth aboundantly bothe his good will towardes them and promiseth that hee woulde come vnto them Therefore for this good tournes sake they shewe themselues thankeful vnto him although there were manye things that mighte haue discouraged them therefro For firste hee commeth with no pompe or worshipfull traine but is broughte bounde like a malefactoure with other prisonners Who woulde not haue beene ashamed of suche a man Or who woulde not haue feared some daunger by companying with him Againe it was a thing of it selfe daungerous among the Romanes to professe the Christian faithe and Religion which during the raigne of Tiberius as Tertullian wryteth was condemned by publike statute and decree Furthermore these that mette him were not onely in daunger but the whole Congregation at Rome beside for whome by this occasion more diligent and earnest searche and inquisition myghte haue beene made But howesoeuer these matters wente they thoughte it meete to declare theyr duetie of loue to suche an Apostle which trauailed so earnestly in the behalfe of all menne and therefore they had leiuer to incurre any daunger than to bee founde flacke in dooing their duetie These things teache vs what we owe vnto the Ministers of Christe by whose ministerie wee are broughte vnto saluation if at any time they happen to be in daunger for their faithe and doctrine Lette vs not bee ashamed of them beeing in bandes forasmuche as wee knowe that Christe was bounde and that the woorde of God can not bee bounde Againe hee will heereafter accepte it as bestowed on him that is bestowed on them At lengthe wee haue to consider Paule hymselfe also of whome there are two things affirmed Firste hee giueth thankes vnto God which is not so to bee vnderstanded as thoughe hee hadde lette the brethren passe and not once spoken vnto them For
the Prophetes sent vs vnto him And the Apostles knewe none other Sauioure in whome if wee also putte oure truste we shall not be deceyued Nowe followeth the Answere of the Iewes which standeth in two poyntes For firste they giue a notable testimonie of Paules innocencie whereas they say they neither receiued letters from any man nor hearde by reporte any thing of him For what shoulde the Priestes wryte any thing of Paule whose innocencie they knewe all men perceyued In the meane season heere appeareth the state of the godly which thoughe they bee neuer so innocent yet easily finde ennimies by whose procurement they are either cast in prison or else banished their country And whether of these two come to passe the ennimies being afterwarde carelesse passe not neyther is there any man which thinketh the care of suche persones belongeth any thing vnto him And at lengthe they conceiue farther hatred againste them and goe about to put the innocentes vnto deathe also In the second part the Iewes shew themselues desirous to heare Paules iudgement concerning the faithe and religion of Christe althoughe they knewe that all men euery where spake against it And surely it is worthy of great commeÌ„dation that they are not so blinded with the former iudgementes of other men to reiecte all declaration and recoumpte of faithe as nowe a dayes many vse to doe who like Serpentes stoppe theyr eares and so shutte the dore of the kingdom of heauen vpon themselues whome if none other reason be able to moue let them at least be ashamed in that we see the Iewes more indifferent and vpright iudges in suche matters But heere we haue specially to consider the state of the Gospell â–ª which in all ages euery where hath bene spoken against For the Deuil the Prince of this worlde cannot suffer the doctrine of Christe bicause Christe moste mightily subdueth his kingdom Likewise naughtie and wicked persons abhorre the light thereof bicause they knowe it reproueth theyr wicked workes And the iustiâ—iaries and hipocrites flee from the same as a thing that detecteth our naturall corruption and ouerturneth the confidence of all mannes rightuousnesse Wherfore it cannot be chosen but it shall haue ennimies on euery side But this serueth bothe for our learning and comforte For it stirreth vs vp to prepare our selues to the conflicte And that we promisse not our selues sluggishe idlenesse Againe it teacheth vs that the power of the Gospel is of God inuincible which hathe beene able so many yeares to withstand the attempts of the world the Prince therof For if a man woulde consider all other religions that euer were in the world he shal perceiue that they haue falne of their owne accord and haue come vnto nothing althoughe no man euer assaulted them with force of armes But the Christian religion which is drawne out of the gospel hauing had in all ages most fierse ennimies which hathe persecuted it with fire and sword indureth yet vnto this day and shall indure vntill the later day when Christ shal come vnto iudgement to recompence the afflictions of his people with eternall ioy and to reward his enimies with condigne paines for their wickednesse Let no man therefore be offended with the stubbernesse of them that speake againste it or with the fury of them that persecute it For Iesus Christ the Bridegrome of the Churche liueth and raigneth who can most easily deliuer hiâ— out of the hands of hir ennimies To him he praise honor glory and power for euer Amen The Clxxiiij Homelie ANd when they had appointed him a day there came many to him into his lodging to whome hee expounded and testified the kingdome of God and preached vnto them of Iesus both out of the lawe of Moses and out of the Prophets euen from morning till night And some beleeued the things which were spoken and some beleeued not But when they agreed not among themselues they departed after that Paule had spoken one woorde well spake the holy Ghoste by Esay the Prophete vnto oure Fathers saying Go vnto this people and say with your eares shal you hear and not vnderstande and with your eyes shall you see and noâ— perceyue â–ª for the heart of this people is waxed grosse and with their eares haue they had no lust to heare and their eyes haue they closed least they shoulde see with their eyes and heare with their eares and vnderstand with their harts and should be conuerted and I should heale them Be it knowne therefore vnto you that this saluation of God is sent vnto the Gentiles and they shal heare it And when he had said these words the Iewes departed from him and had great dispicions among themselues ALthoughe the Ministers of Iesus Christ and Preachers of the Gospell are exercised with diuers tribulations and are many times imprisoned and layde in bandes yet the worde of God can not be bound or shutte in prisone bicause the spirite of Christe breatheth where it pleaseth him and is not subiecte to the will or pleasure of man Yea as the doctrine of Christe throughe his deathe was the further enlarged as hee promised it should come to passe so also it encreaseth throughe the afflictions and punishmentes of the Ministers An euident example heereof is sette foorthe in the Historie of Paule For although he had heretofore preached the Gospell abrode in many places of the worlde yet was there a greate dore opened vnto him being a prisonner and in chaines in that hee was permitted freely to preache vnto all men in the Citie of Rome as it were in the sight and vpon the stage of all the world and that with suche successe that his doctrine pierced into the Emperors court also as may be gathered by the salutations or greetings sent to the Philippians Phil. 4. Surely it was a straunge and very wonderfull thing wherin men might consider the prouidence and power of Christe but that they will be blinde in the cleare light Furthermore Luke declareth howe this thing came to passe and out of many Sermons he choseth one whereby we may iudge of all the other But we shall speake of all the circumstances in order First the Euangelist noteth the time and place saying they resorted to Paules lodging vpon a day appointed For at those dayes it was not permitted christians to haue any churches neither though they had had churches had it bene lawfull for Paule to haue taught in them being a prisonner and in bondes Therefore as in other places the Apostles preached in priuate houses so heere also Paule assembleth them in the house which he had hired wherby we gather that the worship and doctrine of god ought not so to be tyed to any place as thoughe it helped or auailed any thing to saluation For it is euident that the woorde of God hathe aucthoritie of it self Also God heareth praiers in euery place so that we pray in faith and lifte vp cleane handes vnto him Wherefore if
not declare ending in this place his hystorie according to the instincte of the holy spirite which would not haue the Church ouercharged with too many writings or bokes and therfore he hath writen onely those things which may suffise for the instruction of our fayth and life Howebeit out of Paules owne Epistles may some coniectures be taken wherby it is declared what he afterwarde did For in his seconde Epistle to Timothe and fourth Chapter he expresseth playnly that he pleated his cause before the Emperour saying he was deliuered through the benefite of God when he was redy to be offred And writing to the Philippians among other things he sayth I hope shortely to sende Timotheus vnto you assone as I shall see howe my matters will go and I truste in the Lorde that I my selfe also shall shortly come And writing to Philemon the Colossian he sayth Moreouer prepare me a place to lodge in for I trust that through the helpe of your prayers I shall be giuen vnto you Agayne in the .xiij. to the Hebrues he sayth Pray for vs and this I desire you the more instantly to do that I may the soner be restored vnto you Knowe yee that brother Timothe is deliuered with whome if he come shortly I will see you Yet before he was led prisoner to Rome he was minded to go into Spayne as the Epistle to the Romanes in the .xv. Chapter declareth Of the which thinges men gather not altogither without a cause that he was set at libertie and so returned through Grece and Asia the lesseâ— into Syria and when he had saluted the Easte Churches wente through Italie and Fraunce into Spayne Thus according to the opinion of these men he preached the Gospell ten yeres after he was set at libertie and at length beeing called backe to Rome agayne in the laste yere of Nero loste his heade and receiued the crowne of Martyrdome when he had preached Chryste vnto the moste parte of the worlde seuen and thirtie yeres long togither But bycause our saluation dependeth not on suche poyntes as these I will not contende herein ouer muche with any man And â—e thinketh they deserue not very much of Christian fayth and Religion which laboure in searching foorth those thinges which the holy Scriptures haue passed ouer in silence â–ª For in so doing bothe the Scriptures are more negligently handled and the supersticious haue occasion giuen them to be occupied in doubtfull and vnprofitable questions neglecting the doctrine of the Apostles and so being bewitched with fables do greeuously â—ire in matteâ—s of faith and saluation â–ª And surely as God would haue Moses sepulchre or buriall place in times paste vnknowen and the holy Ghost hath left fewe things in memorie in the olde Testament touching the martyrdomes of the Prophetes so in this present Treatise Luke hath described thâ—â—â—de but of two persons onely namely of Stephen and 〈◊〉 the Apostle beeing contented to say this onely of the residue that they moste constantly preached and confessed Chryst in all kindes of aduersitie â—o commending vnto vs the studie of the Apostles doctrine which maketh men followers of the Apostles and partakers with them of the heauenly inheritaunce Wherefore wee also in this place muste principally obserue and followe â–ª that feruent and continuall trauayle of Paule in setting foorth the glory of Chryste And wee muste not bee offended at his â—â—de â–ª For hereby Chryste maketh those that worshippe him lyke vnto him selfe in this worlde to the ende that hereafter they may bee partakers with him in heauen of his glory and kingdome Hitherto we haue expounded this booke according to the grace of God giuen vnto vs We haue seene therin the forme fayth and doctryne of the primatiue Church which we also must keepe and obserue in these dayes if we will be coumpted to be of Christe his Churche For we must giue no eare vnto those which say that many things are necessarily required about religion and the way of saluation that the primatiue Churche lacked Whose rashnesse or rather impudencie I know not whether a man may more maruell at For heerein they accuse the Apostles either of negligence or of vntrustnesse and feare not to prefer themselues before those whose examples the holy Ghost hathe set forthe to all men that will be counted the members of Christ and attaine to saluation in him to folowe And who will thinke that they which continued whole eight and twentie yeeres in the faithe and religion taughte by the Apostles lacked any of those things without the which saluation could not be obtained But if they were saued without those things which certaine bolde superstitious persons afterwardes brought in who will then deny vs saluation which folowe their steppes No man I thinke but hee that is led with the madnesse and frensie of the Manichees will accuse all this boke of falshode We haue seene also the state that the church is in in this world being molested with continuall tribulations whiles bothe open ennimies and false brethren vexe and disquiet the same Wee haue seene the vnworthy case that the Ministers are in and howe slenderly the world requiteth them Wee haue seene also the mighty hand and power of Iesus Christe whereby he faithfully defendeth his Churche in the middest of the waues of persecutions and by the crosse of his seruauntes moste gloriously triumpheth ouer the world and Prince therof Let vs therfore diligently vse these things to the instruction and confirmation of oure faithe that being strong in the same and ouercomming al dangers according to the example of the Apostles and primatiue Churche we may come to the inheritaunce of the kingdome of heauen prepared for vs from euerlasting â–ª 〈◊〉 Iesus Christe our King and Priest To whome be prayse honoure power and glorye for euer Amen FINIS I fought be said amisse remember man it spake If well do thou alone O Christ the glory take Deut. 6. Psal. 78. Math. 23. Math. 15. They began in the dayes of Ioannes Hircanus high Bishop of the Iewes about an hundred and thirtie yeares before Christ was borne Prou. 21. Galat. 1. Actes 20. Math. 15. Math. 15. 1. Cor. 7. Math. 16. Actes 17. 1. Thes. 12. Math. 11. Luc. 10. Psal. 119. Psal. 148. Psal. 47. Psal. 8. Math. 21. Math. 22. Marc. 12. Luc. 20. Iohn 5. Rom. 15. 1. Tim. 2. Actes 10. Rom. 2. Math. 5. Mar. 4. Luc. 8. Math. 19. Math. 11.13 Marc. 4. Esay 58. Psal. 150. Numer 11. Marc. 10. Psal. 32. Math. 2. Luc. 2. Math. 14.15 Luc. 5. Math. 9.20 Math. 8. Luc. 5. Math. 21. Mar. 12. Luc. 20. Math. 26. Marc. 14. Luc. 22. Iohn 18. Math. 27. Iohn 6. Colos. 3. ix. Homely vpon the Epistle to the Colossians In his Apologie toward the ende Matth. 7. Luc. 12. Rom. 11. Math. 5. Iohn 10. Psal. 110. Psal. 2. 1. Iohn 4. Apolog. 2. Tim. 2. Math. 24. Marc. 13. The commeÌ„dation of the holy History or Scripture The commeÌ„datioÌ„ and argument of
he hath created which hath respect vnto things voyde of lyfe and seeth them gouerned The seconde part contayneth the narration wherein they shewe vnto God the attemptes of their enimies and the present daungers that they be in not that they thinke God is ignorant of them but for that they would somewhat ease their mindes of care and griefe by laying their complaints before Gods eyes which thing was the chiefe cause of these complaintes which the Saintes vsed to intermeddle among their prayers Here maye we perceyue the goodnesse of God whose eares be so easily opened to our complaintes and heareth vs so mercifully when we complaine of our miseries and distresse They take the beginning of their narration out of the seconde Psalme where Dauid inspired by the holy ghost described the kingdome of Christ and also the wicked enterprises of the worlde which fight against his kingdome The sense of all their sayinge is thus Wee finde it nowe true O God that thou once didst prophecie by the mouth of thy seruant Dauid For truly in this Citie of Ierusalem which in times past was called both holy and the seate of righteousnesse Herode and Pylate haue conspired togither against thy sonne the souldiers also of the Gentyles haue gathered themselues togither and the people of Israel which ought to haue serued thee c. And it is not for naught that they recyte this olde prophecie For hereby they declare that there is no straunge and vnwoonted thing come to passe and that therefore no man ought to be offended with the wicked attemptes of Christes enimies We are taught by their example howe we also shoulde call to remembrance the prophecies of the scripture when we be tossed with the tempests of persecution and specially those where Christ testifyeth there shall be perpetuall enmitie betweene the worlde and those that be his If you were of the worlde sayeth he the worlde woulde loue his owne But nowe haue I chosen you out of the worlde and therefore the worlde hateth you And Paule sayth Persecution shall followe all them that will liue godly in Christ Iesus Wherevnto chiefely belongeth that which God prophecied in the first beginning of the worlde that there shoulde be perpetuall enmitie betweene the Serpent and the seede of the woman that is betweene the deuill the Prince of this worlde and Christ who also includeth the Church which is his body The consideration of these things maketh vs not to be offended at persecutions forasmuch as we see it is so ordeyned of God that the godly shall be tryed as it were by fire with the rage and furie of the world Herevnto appertaineth that saying of Peter Dearely beloued marueyle not that you are prooued by fire which thing is to trie you as though some straunge thing happened vnto you but reioyce in as much as yee are partakers of Christes passions c. But it behooueth vs somewhat more diligentlye to marke howe the holye ghost speaketh of the enterprises of Christes enimies both by Dauid and also by the congregation of the faithfull First he describeth their enterprises saying they rage they ymagine they stande vp and take counsayle togyther These things expresse an ardent and earnest hatred against Christ and his kingdome which they seeke by all meanes to ouerthrow And he trimly describeth the maners and condicions of them For where he numbreth Nations People and Kinges among the enimies of Christ he attributeth to each of them their peculyar properties The vnbeleeuing Gentiles rage as who are ledde rather with furiousnesse of affections than with counsayle The people whereby is vnderstanded the communaltie ymagine or speake thyngs that be vayne whyle amonges their Cuppes commonly they talke of ouerthrowing the kingdome of christ But Kings and Princes tossed with the care of their kingdomes ryse vp ioyne togyther and openly take counsayle by what force and polycie Christ may be oppressed And yet he sayth they altogyther take in hande and muse vpon things that are but vayne For what are mortall men whose thoughtes and cogitations are but vaine able to doe against the Lorde They are conceyued with vexation they traueyle with vanitie and bring forth lying And God whose counsayle endureth for euer doth easily bring the counsayle of the heathen to naught Hereto belongeth the saying of the godly in the Prophet Breake downe ô you people and you shall be broken downe Muster you and you shall be broken downe Prepare you to battaile and you shall be torne in peeces take your counsayle togither yet must your counsaile come to naught goe in hande wyth all yet shall it not prosper for the Lorde is with vs. They that reade the Scriptures and stories of the Church may see euerywhere examples hereof so that it needeth not greatlye to make rehearsall of the same yet is that one example of Iulian the Apostata or runnagate most notable who burning in hatred against Christ ready to giue vp his ghost was constrayned to say Thou hast the victorie ô Galylean thou hast the victorie So that a certaine Christian very wittilye aunswered a wicked Sophister asking him what the Carpentare of Galyley did that he was making a Coffin or Beere to beare Iulian to his Graue vpon Afterwarde he sheweth against whome these enterprises are made They came togither against the Lorde and against his annoynted It myght haue seemed a light matter to contende or striue wyth Christ by reason of his humble and lowly porte of mannes nature which he tooke on him But they are not Christes enimies onely but also enimies of god For as hee which disdayneth to acknowledge the Kinges onely sonne to be the heyre and King of the Realme and is a procurer of sedition against him is worthily iudged to make warre against the king so he that will not acknowledge the sonne God to be our king and sauiour may well be sayde to be the enimie of God who hath giuen to him only all the power of his kingdome and all the glory of mans redemption that all men might honor the sonne euen as they honor the Father Neyther can God be acknowledged and honoured otherwyse than in his sonne Wherefore of consequence they neyther acknowledge nor honour God which doe not acknowledge and honour his sonne And if they rebell and mooue warre against the sonne of God then like the wicked Gyaunts they may be iudged to make warre against God also This did Iohn the Baptist well perceyue when he sayde The Father loueth the Sonne and hath gyuen all things into his hande He that beleeueth in the Sonne hath lyfe euerlasting He that beleeueth not the Sonne shall not see lyfe but the wrath of God abydeth vppon him And who can doubt but he is the enimie of God that prouoketh againâ—â— himselfe the irreuocable wrath of God These things serue both for our instruction that we defyle not our selues wyth lyke impietie and also for our comforte