An hundred, threescore and fiftene Homelyes or Sermons, vppon the Actes of the Apostles, written by Saint Luke: made by Radulpe Gualthere Tigurine, and translated out of Latine into our tongue, for the commoditie of the Englishe reader.

IOHN. 1.

Beholde the Lambe of God that taketh awaye the sinnes of the worlde.

Seene and allowed, according to the Queenes Maiesties Iniunctions.

Anno Domini. 1572.

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ECCLESIASTICVS .X.

The glory of the riche, of the honorable, and of the poore, is the feare of God.

In blasoning I haue no skill:
But yet I say thys of good will.
THE Poesie in the Garter set,
that closeth in your Armes:
Will keepe your friends, confounde your foes,
and shielde you from all harmes.
Perfourmde (my Lorde) for otherwise,
in Garters wryt alone,
And not in hart, what shamefull fruites
it yeeldes, we see echeone.
If worthies erst, now wofull wightes,
had marked well the same:
They might haue sit in honors seate
which nowe haue lost their name.

TO THE RIGHT HONORABLE and his verye good Lorde, Fraunces Earle of Bed­forde, Knight of the most Noble order of the Garter, and one of the Lordes of the Queenes Maiesties most hono­rable priuie Counsell: Grace and peace from God the Fa­ther, with all encrease of temporall digni­tie and honor.

MY VERY GOOD LORD, sundry menne haue sundry mea­nings in dedycating their studyes and traueyles to such men of ho­nor as you are. Some seeke their friendshippe and good will, some augmentation of lyuing, some au­thoritie to commende and sette foorth their woorkes and labours, some one thing, some an o­ther. And I haue herein beene ledde with none of these consi­derations. For your honors beneuolence and friendship, I long sithence well founde and prooued, which gaue me the best part of that exhibition, wherby I lyued in Italie three or foure yea­res togither, and whereby also I lyue at this daye the better: I meane the experience and knowledge which I learned in that space. And mannes allowaunce or authoritie, the maiestie of the matter that I offer vnto your honour needeth not, which (for that it is the worde of God almightie) is so farre from ta­king any authoritie of man, that rather man should haue no au­thority at all, if it were not, & especially men in authority such as you are, of whome God sayth, Per me Reges regnant. &c. Otherwise in respect of mine owne simple handling thereof, I must plainelye confesse, that it hath neede of the meanest and simplest mans allowance that is. As for lyuing I haue not hy­therto greatly gaped after, as knowing I haue more than eyther [Page] I euer made great suite for, or can well deserue: my small suf­ficiencie, and the great charge of Ministerie committed vnto me, being well weighed. Mine onely intent in this simple la­bour of mine was, to shewe my selfe some maner of wayes not vnmindefull of your Lordshippes liberalitie so longe agone be­stowed vpon me, nor of that great humanitye which the same vsed about a nine yeres past, twise in one Lent at the Court, be­ing then at White Hall, towarde so poore a man as I, preuen­ting my bashfull nature and slackenesse of speach towarde my superiors, with such curteous affabilitie, that among the mani­folde experiments which I had eftsoones before seene in you, of a noble and gentle nature, I iudged this not one of the least. For true Nobilitie consisteth not somuch in the goodes of fortune, gorgeous apparell, and prowde and hauty lookes and behauior, as in courteous countenance, and other vertuous qualities of the minde, the verye true implementes and furniture of a right Courtier. And in whom soeuer these qualities are to be found, he may truely be called Nobilis. But peraduenture your Honor will say, my gift is the lesse thankeworthy, the longer your good desertes towarde mee, haue bene forgotten. Verilye, my good Lorde, it was alwayes no lesse truely, than commonly sayde, of such exercises and enterprises, as this of mine is, Sat cito si sat bene. And to forget a benefite or good turne, of all other vn­kindenesses is the woorst. For vnkinde he is that denyeth a good turne receyued. Vnkinde also he is that will not acknowledge it: & further, he is vnkinde that doth not requite it if he be able: But of all other, he is most vnkinde that forgetteth it. And for proofe that I neuer forgat your honors good will & friendship, I could shewe you the three bookes of Machiauelles discourses translated by me [...]ut of Italian into Englishe, more than four­tene [Page] yeares past, which I thought to haue presented vnto your Honour, but was stayed therefrom, partly bicause I hearde the worke inueighed against at Paules crosse, as a treatise vnwor­thy to come abroade into mennes handes, and partly for that I hoped still to haue some other matter more plausible and accep­table to gyue vnto the same. Albeit to confesse a truth, I heard no such stronge reasons alleaged against the booke, but they myght (as I thought) with ease ynough haue beene answered, although the Inueigher was himselfe a discourser. In deede I suspected mine owne rude and vnripe translation, and therfore I was the easlier induced to suppresse it. Therfore with such men of Honor as you are, which (as Seneca sayeth) vse to keepe no kalender of the benefites that they bestowe, and as Christ sayth, let not their left hande knowe what their right doth, but looke for their reward in the world to come: these fewe words I hope, or rather I am sure, may suffise for answere. Albeit, I see not but as the same Seneca sayth also, beneficium reddidit, qui li­benter debet. And for my parte I shall alwayes gladlye con­fesse, that I am more bounden vnto your Honor, than I am lyke at anye time to make satisfaction for. This booke which I haue here translated, shall for many skilles I trust, be welcome vnto your Honor. First, bicause it is the Actes of the Apostles, which conteyne in them the infallible and vndoubted wordes of lyfe and saluation, and a true hystorie of those thinges which the Apostles did and taught after Christes ascention. Secondly, for the wryters sake which was S. Luke, whose praise is in the Gos­pell. Thirdlye, for his sake to whome Luke did dedicate it, which was Theophylus, a noble manne and of authoritie, but (which commendation farre passeth all other) a sincere louer and faithfull setter forth of Gods true religion and honour. I would make comparison betwene you, if I spake of your Honor [Page] to others and not to you, for so perhaps shoulde I not incurre so much suspition of flatterie, as to prayse you to your face. Last of all, for his sake which by his learned commentaries vpon diuers partes of the scripture, hath deserued so well of all vnfeyned Christians, but specially in these Homelyes of his, written vpon the Actes, wherein he hath both most plainly and soundely ope­ned the greatest misteries, and controuersies of these dayes, most meete and necessarie for euerye true Christian to knowe. Of whome I will speake no further, least in pervsing the worke, your Lordship may finde, howe farre his desertes shall passe all praise that I am able to giue him: and considering that the re­uerende Father in God the Bishop of Norwich nowe liuing, hath made certaine learned Verses in Latine, which are prin­ted in the forefront of his booke, in commendation of the same. Why your Lordship should accept it, bicause it is by me trans­lated, there is no cause. For I am, inutilis seruus, and haue done but my duetie (if happily I haue done so much) in respect eyther of the seruice I owe vnto our Englishe Church in gene­rall, or to your Honor in perticular. And therfore being so ma­ny wayes bounde vnto your Honor as I am, I finde no remedie, but to desire I may yet further be bounde vnto the same. And this is as Tullie interpreteth the matter, I will speake it in his woordes, animi ingenui, cui multum debeas eidem velle pluri­mum debere. Hereby therefore shall your honor binde mee the more vnto you, if you accept and thinke well not of the worke for my sake, but contrary wise of me for the workes sake, and for my poore good willes sake, which finde my selfe so estreighted with the consideration of your merites towardes mee, and with the slender amends that I am able to make againe for the same, that I am driuen to Aeschines shift, sometyme Scholler vnto Socrates. He being of himselfe but a pore yong man, & not able [Page] worthily to recompence Socrates for the learning that he had gotten by him, and perceyuing diuers other of Socrates Schol­lers did gratifie him wyth sundrie riche and sumptuous pre­sentes: Sir (sayth he) I haue no meete or worthie thing to present your worship with, and hereby most of all perceiue I, how poore I am, therfore I giue vnto you that onely thing that I haue, which is my selfe. This I beseech you (sayth he) take in good part. Nowe surelye (quoth he) what else can this be, but a verie great present and gift, vnlesse perhaps thou make little or no account of thy selfe. Thus trusting my poore pre­sent shall be none otherwise receyued, at your honors hande, than was Aeschines at Socrates. I most humbly com­mende mee vnto the same, beseeching almightie God for Christ his sake, to giue you a lyfe wherein you maye long defende and maintaine his honour and glory.

Your Honors most bounden, Iohn Bridges Vicare of Herne.

¶The Translatour to the Christian Reader.

AMonge the manyfolde and subtile policies that the newe broched Diuines (I meane such as haue crept out of the schoole of Thomas Aquinas, Iohn Duns, Occham, Dorbell, and such other Doctors) haue deuised for the maintenance and vpholding of their kingdome, there was neuer any one of more efficacie and force for that purpose, than to haue the people kept from reading the holye Scriptures of God in their owne pro­per tongue and language. And yet bicause they shoulde haue o­ther matter ynough, to occupye their heades and eyes vppon, they inuented a booke called the golden Legende, the authour whereof vndoubtedly had both a leaden mouth and an yron face, as Lodouicus Viues a learned Spaniarde did very well perceyue and testifie. To this they ioyned their Festi­uall, and such like bookes, (or to vse their owne terme more truely than they doe) bible babble, stuffed with most monstrous and impudent forgeries, some of them so dishonest, that it woulde and did abhorre manye christians eares to heare them. And to this ende also they sette vp in euerye Church and Chappell such blockishe and stony schoolemaisters, as coulde and did teach nothing else but lightnesse and vanitie, lyes and errours. And to be briefe, whatsoeuer mannes ydle braine coulde deuise, whatsoeuer anye Monke or Friers grosse Minerua could forge or inuent, though it were no better than Amadis de Gaule, the foure sonnes of Amon, the tales of Robin Hoode, and such other like fables, yet were they thought very trimme and gaye geare to occupie the peoples eares withall. Yea, had they bene more fabulous than these (if more might haue bene) they shoulde haue bene borne and suffred, rather than the holy Scriptures in such a tongue as the people might haue vn­derstoode. For this cause, whosoeuer in consideration that the people were thus led about in the blinde mases of mannes inuentions, woulde haue translated any péece of Scripture or other fruitefull treatise into the Englishe tongue, for their vtilitie and edification, he and all his wrytings were iudged to be burned as Hereticall. For (say they) the laye people had bookes good ynough for them set open in euerye Church, meaning their carued and painted Puppetrie, and woulde suffer them to reade vppon none other. Then also were hatched and maintained such straunge paradoxes and opinions as these: Ignorance is the mo­ther of deuotion: The Scriptures make heretikes: The Church cannot erre: The laye folke must not medle with Scriptures: We will beleue as our forefathers haue done, meaning those that liued not past thrée or fower ages before, and such as had bene fedde with like acornes and swill, as they had bene vsed to, and had neuer tasted one morsell of the swéete breade of Gods eternall and liuely worde. And although these things be well ynough knowne vnto the learned, so that they néede no such slender remembrances as these of mine are, yet for the vnlear­neds sake, for whose cause I chiefely tooke paines to put this booke in Englishe, I will shewe (by Gods helpe) both by Scriptures, apparaunt reasons, and auncient Doctors, that these newe Doctors in this doing wrought altogither agaynst Gods forbode. And yet woulde I haue no man to looke that I shoulde fully shewe and declare all the testimonies that might be brought for proofe of any part of my triple diuision. For so might I write not an aduertisement for the vnskilfull, but a worke and treatise, which in quantitie might match or excéede the translation it selfe. As touching Scriptures, the newe Doctors and we also agrée herein, that whatsoeuer is in eyther of the Testaments, the olde or the new, concerning good maners and holy conuersation, it all serueth indifferentlye, for all times and ages. Therfore of consequence it must also serue for vs. But in the olde Testament the fathers taught their children and families the lawes and rules of both the Tables, that is to say, their duties aswell vnto God, as vnto man. Ergo, we also must doe the like. Mo­ses receyued the commaundementes to teache them to the people, which he faithfullye and trulye did, appoynting them to trayne and bring vp their youth and posteritie in the same, not onely making them to learne them by rote, like Dawes, Pyes, and Popingayes, but opening and declaring vnto them the sense and meaning aswell of their Feastes and ho­lye [Page] dayes which God did institute, as of their sacramentes of Circumcision and Passeo­uer. These be his wordes: Harken ô Israel, the Lorde our God is Lorde onely. Thou shalt loue the Lorde thy God with all thine hart, and with all thy soule, and with all thy might. And these wordes which I commaunde thee this daye shall be in thine heart. And thou shalt shewe them vnto thy children, and shalt talke of them when thou art at home in thyne house, and as thou walkest by the way, and when thou lyest downe, and when thou risest vp, and thou shalt binde them for a signe vpon thine hande, Deut. 6. and they shall be as frontlets betweene thine eyes, and thou shalt wryte them vpon thy postes, and vpon thy gates. And in ye same chapter it foloweth further: And when thy sonne asketh thee in time to come, saying: what meaneth these testimonies, ordinaunces, and lawes, which the Lorde God hath commaunded you? Then shalt thou saye vnto thy sonne: wee were Pharaos bondmen in Egipt, and the Lorde brought vs out of Egypt with a mightye hande. And the Lorde shewed signes and woonders great and euill vpon Egipt, vpon Pharao, and vpon all his housholde, before our eyes. And brought vs out from thence to bring vs in, and to giue vs the lande which hee sware vnto our fathers. &c. The holy prophet Dauid also spea­king of the same commaundement of God declared by the mouth of Moses, sayth: Heare my lawe, ô my people, enclyne your eares vnto the wordes of my mouth. I will open my mouth in a Parable, I will declare hard sentences of olde. Which we haue hearde and knowne, and such as our fathers haue tolde vs. That wee shoulde not hide them from the children of the generations to come, but to shewe the honour of the Lorde, his mightie and wonderfull workes that he hath done. He made a couenaunt with Iacob, Psal. 78. and gaue Israel a lawe, which he commaunded our forefathers to teach their children, that their posteritie might knowe it, and the children that were yet vnborne. To the intent that when they came vp, they might shewe their children the same. Here mayst thou sée, O good Reader, that the true Christians and faythfull among the Israelytes, as they were commaunded, euen so they taught and instructed their families and children in the wayes and works of the Lord. So that of them it coulde not be verified as yet, that they had shut vp the kingdome of heauen from menne, Math. 23. neyther [...]ntring in themselues, neyther suffring other that woulde, Math. 15. neyther th [...]t they were blinde leaders o [...] the blinde. For those broodes of Phariseyes, Saduceyes, and Essenes,They began in the dayes of Ioannes Hircanus high Bishop of the Iewes about an hundred and thirtie yeares before Christ was borne. were not hatched till many hundred yeares after, which when Christ came, had turned godlynesse into gaine, and religion into rechelesnesse, as the like swarmes of religious (commonly called, but in déede most superstitious) did amongst vs, and yet doe where they are still suffered. And bi­cause they feare that the Lord in his zeale wil whip such wicked merchants as they are, out of his Church in all places, as it appeareth very well he doth dailye, his name be glorifyed therefore, this maketh them to storme, fret and fume, and to take counsayle against the Lorde, and against his annointed. This maketh them stirre coales, and to play Rex, this causeth them to imprison, to hang, to drawe, to drowne, to burne, to cut mens tongues out, to gagge them that they shall not speake, to banishe and proscribe, séeing they can no lon­ger prescribe, but verily all in vaine, for as much as there is no wisedome, counsayle,Prou. 21. or deuise that can preuayle against the Lorde. But let vs returne to the holy prophet Dauid, whose sayings and testimonies (bicause they haue alwayes bene of such worthy estimation in the Church of God) let vs bring yet furthermore to confyrme the truth of our assertion. In the .lxxxj. psalme he bringeth in God thus speaking to the people of Israel: Heare ô my people, and I assure thee ô Israel, if thou wilt hearken vnto mee, there shall no straunge God. &c. If God speake here to all the people in generall, high and lowe, riche and poore one with ano­ther, then of congruence belongeth it to all people in generall to hearken and carie awaye what is sayde. But howe shall they heare, if they haue not his worde, marke his saying: If thou wilt harken. And it must be vnto him we must harken. For whosoeuer speaketh not as he doth, must not be hearde, though it were an Aungell from heauen, as Paule sayth:Galat. 1. yea, if Christ woulde come and preach any other Gospell, than he hath already preached, we ought not, as some of the olde writers saye, to heare him. Howe much lesse then ought we to harken what these newe Gospellers say, who speake [...],Actes. 20. contorted wre­sted and peruerse things, altogither repugnant to Gods worde and saying. The prophe­tes also in all their sermons and writings, crie vnto the people, audite verbum domini, heare the worde of the Lorde. Loe here is no state, or degrée, no age, or sexe excluded, but all must heare. For populus and turba, as is often read, in the olde and newe Testament comprehende promiscuam multitudinem, the whole multitude one with another.Math. 15. Ther­fore no sort is excepted from hearing. But me thinketh I heare what one of these new Di­uines [Page] replyeth: Sir (sayth he) when did we forbid any kinde of persons from hearing our Sermons? No in déede, but when men came to heare you, they coulde not heare the worde of the Lorde, Math. 15. but doctrines that were the preceptes of men, wherewith Christ sayth, you worship him in vaine. It had bene somewhat tollerable, to haue forbidden men the reading of the Scrip­tures, so that you had taught them nothing but the scriptures, as you ought to haue done. But to preach your owne fantasies and inuentions, and to forbidde men to search the scrip­tures, which Christ so earnestly commaundeth them to doe, was too too presumpteous for a seruant to doe against his Lordes commaundement. Howbeit, you saye Christ and the Pope haue but one Consistorye, and therefore bicause he commaundeth it, you thinke you may safely doe it. But S. Paule aunswereth all these pretie obiections at once, saying: Bee yee not the seruants of men. 1. Cor. 7. Math. 16. Howbeit, hereto you will say the Pope is not purus homo, a pure man. And that I am sure all that knowe what he is, will easilye graunt you. Surely, S. Paule was so little offended that the Thessalonians searched the Scriptures,Actes. 17. 1. Thes. 12. to sée whe­ther his preaching agréed therewith, yea or no, that he rather much liked and commended them for their doing. But you in no poynt resemble Paules condicions, but in persecuting Christ his Church. The same Dauid likewise in his .xix. Psalme, hath matter ynough, though there were none other any where else both to prooue howe necessarye the worde of God is for all men to knowe, and also to aunswere the obiections of all our newe Diuines. The lawe of the Lorde (sayth he) is an vndefiled or perfite lawe conuerting the soule. The testimonie of the Lorde is sure, and giueth wisedome vnto the simple. He calleth the lawe perfyte, to aunswere those controllers which saye the Scriptures are not sufficient, and therefore haue for­ged a sort of vnwritten verities, (so they call them) which they haue matched in authoritie with the Scriptures, and haue commaunded men payne of death to receyue and beléeue them before the Scriptures. He sayth, i [...] con [...]erteth or turneth the soule, that is to say, it maketh him that readeth them a newe man, a repentant person, a faythfull beléeuer, and a godly liuer, So farre it is from peruerting or corrupting any godly student thereof. He calleth it a sure and faithfull testimonie of the Lorde, whereas mannes policies, councels and deuises are alwayes vncertaine, chaungeable and vnsure. It giueth wisedome vnto the simple. Why then shoulde they be kept from it. Uerily this hath bene Gods practise in all ages, as appeareth by all hystories, that he hath reuealed his worde and will to no kinde of people sooner, than vnto those that are simple, as may be séene by those thankes that our Sauiour Christ gaue to God his father in the behalfe of his Disciples being but simple Clarkes, saying; I thanke thee O God, Math. 11. Luc. 10. fath [...]r of heauen and earth, for that thou hast hidden these things (verilye the vnderstan­ding of his kingdome) from the wise, that is to saye, the great Doctors, in their owne con­ceyte, and in the worldes iudgement, and hast reuealed them vnto the simple, that is, to the vn­learned and despysed wightes of this worlde. For so doth Chrysostome expounde the wordes: Rusticall people and Ideotes (sayth he)▪ were illuminated, persons of small account in the worlde, or in the knowledge of God, but not of obstinacie but ignoraunce. If our new Diuines would admit these sayings of Christ, and Chrysostome, they shoulde soone perceyue how vnchri­stianly they speake, and also howe vnlyke the olde Doctors, whyle they raue and fare so fowle wyth poore Artificers and Craftesmen, whome it hath pleased God in these dayes, so to enriche with his spirite, that when they haue bene called before these our newe Rab­bines, they haue shewed more true Diuinitie, than all the whole Sinagoge of them were able. I report me to Eusebius Ecclesiasticall hystory, and to our owne, entituled the Actes and Monumentes of the Church. But Dauid goeth on saying: The statutes of the Lorde are right, and reioyce the heart: the commaundement of the Lorde is pure, and giueth light to the eyes. The feare of the Lorde is cleane and endureth for euer: the iudgementes of the Lorde are true and righteous altogither. More to be desired are they than golde, yea, than much fine golde: sweeter also than hony and the bony combe. Moreouer, by them is thy seruant taught. What? I warraunt you, this olde Di­uine Dauid neuer ment that they taught eyther heresie or error. In diuers other places of his Psalter, maye be séene the earnest exhortations that he maketh to all the people, to heare the worde of God, as in the .xlix. Psalme, O heare ye this all ye people, ponder it with your eares, all ye that dwell in the worlde. High and lowe, rich and poore, one with another. What shoulde they heare? euen that that immediately followeth, howe his mouth shall speake of wisedome, and his heart muse of vnderstanding. Here are none excluded from hearing what Dauid shall say, [Page] but such as dwell in Vtopia. The Diuines therefore that will barre any dwellers in this worlde from hearing or reading of Dauid, must there go preache this doctrine. Agayne, Wherewithall shall a yong man clense his waye? euen by ruling himselfe after thy worde. Againe,Psal. 119. Thy worde is a lanterne to my feete, and a light vnto my pathes. Againe: When thy worde goeth forth, it giueth light and vnderstanding euen vnto the simple. Againe: Kings of the earth, and all people, Princes and all Iudges of the worlde, yong men and maydens, olde men and children, prayse the name of the Lord. Psal. 148. Here by an enumeration of al states and degrées, sexes and ages, may we sée that none are secluded from praysing the Lorde, which then is done moste acceptablye, when we sing prayse vnto him, as the same Dauid sayth, with vnderstanding, Psal. 47. which vnderstanding we can not haue without his worde. Infynite more places there be in the Psalter to this effect, as the diligent Reader thereof shall finde, whereof this is one verye notable, and therefore not to be omitted: Out of the mouthes of very babes & sucklings, hast thou ordeyned strength, Psal. 8. Math. 21. that thou mightest still the enimy and the auenger. It is the more notable, for that Christ alleageth it in the .xxj. of Mathewe, agaynst the Scribes and Phariseyes, in defence of the people, which so thankefully welcommed and receyued him into Ierusalem, in the same sense that it is here brought for. But let vs nowe come to the testimonies of the newe Testament. Our Sauiour Christ hauing to doe with those Iewes which of all other in the worlde at that time, most gloried in the knowledge of God and his religion, bicause they had Bishoppes, whose succession, they coulde shewe by order euen from Aaron, and therefore had antiqui­tie ynough, hauing Scribes, Phariseyes, Sadduceyes, Essenes, Nobles, Communes, and all the worlde on their side: yet did he plainly tell them that they erred, and were de­ceyued, for that they vnderstoode not the Scriptures. For to the Sadduceyes which al­lowed no part of the olde Testament, but the bookes of Moses, denying the resurrection, for that they imagined (if there were any) men shoulde knowe their wiues, as they had be­fore done in the worlde, as appeareth by their captious and foolishe demaunde, Christ aun­swered: yee erre, not vnderstanding the Scriptures and power of God. Math. 22. Marc. 12. Luc. 20. Where we maye plainely learne that ignoraunce in the Scripture is the cause of error, contrary to these newe Diui­nes assertion, that saye: Ignorance is the mother of deuotion. Whereas true deuotion cannot be without the true vnderstanding of Gods will, and his will by no meanes ordinary can be vnderstanded, but by his worde. Therefore to auoyde errour, it is moste méete that people haue the Scriptures to search and vnderstande the will of God by. Another time, hauing to doe with the Phariseyes also (as these two sectes of men were the greatest assay­lantes that Christ euer had, whereby we learne it is no newe practise that they most per­secute Christes Church, that challenge most authoritie and learning in the same) he bade them for that they séemed to haue such exact knowledge in the worde of God, and yet knew not that he was that Messias and Sauiour, that God had promised them, to search better in the Scriptures, and they shoulde finde that the Scriptures in all places,Iohn. 5. did testifye and beare witnesse that he was the same. Whereby Christ plainly giueth vs to vnderstande that without the Scriptures we cannot truly knowe him. These two places declare suffi­ciently howe necessarye the Scriptures are for all that will knowe Christ. We will adde two other testimonies to shewe howe profitable they are. S. Paule in his Epistle to the Romaines, sayth: Whatsoeuer thinges haue bene written afore time, Rom. 15. they haue bene written for our learning, that through pacience and comfort of the Scriptures, we might haue hope. They are not writ­ten for Monkes and Friers onely to pore vpon, but for our learning, that is, for as many as professe Christ, which thing being spoken by Paule of the olde Testament (for as yet the newe was not written) howe much more learning may we nowe receyue, hauing the writings of the Euangelistes and Apostles ioyned all togither? Likewise in his seconde Epistle to Timothie the thirde Chapter, he sayth: All Scripture inspired of God is profitable to teach, to reprooue, to correct and amende in righteousnesse, that the man of God may be perfite, instructed vnto all good workes. This epitheton or adiectiue, inspired of God, quite wypeth awaye all vnwritten verities, all mannes gloses, and traditions, all fayned visions and myracles, such as are to be founde in Gregorie the Popes dialogues, and throughout the workes of our newe Diuines. Since therefore the Scripture teacheth, reprooueth, correcteth and a­mendeth, maketh men perfite and furnished with all good workes, what thing then can there be deuised in all the worlde of more profite and vtilitie? Had I not bounde my selfe [Page] by a particion, to prooue by apparant reason also the truth of this assertion, I shoulde néede no further to trouble eyther my selfe with more writing, or you with more reading. But such promises as these we are bounde to performe. First therefore this is one reason verye euident & playne, that séeing our Sauiour Christ (as Paule sayth) woulde haue all men to be saued, and to come to the knowledge of the truth: 1. Tim. 2. and for that ende did and suffered whatsoeuer he did and suffred, while he liued here on earth: the meane whereby men shoulde attaine vnto that truth and saluation, which are Gods holy Scriptures, ought by no meanes to be kept from them. The practise of our Sauiour, admitting all men to his sermons and familiar communication, Publicanes, souldiors, artificers, Phariseys, harlots, strayed shéepe, & vn­righteous persons, yea, kéeping company most with such, abundantly prooue the same. And bicause the scriptures as teaching ye way to come vnto god best of all other things, are mée­test for such straglers, & all men by testimonie of the same scripture, of their owne nature & disposition are such straglers, therfore ought all straglers, that is to say, all men to haue the law & the scriptures, wherby they may both sée howe they haue strayed out of the way, and how to returne into the same againe. The Maior is prooued by Christ, Math. 22. Iohn. 5. & by the olde Doctors, as we shall sée when we come to the last part of our particion. The Minor God himselfe maketh Genes. 8. where he sayth: The imagination of mans heart is euill euen from his youth. The writings of the Prophetes and Apostles, doe inculcate and repeate nothing more. The places are infinite, therefore I quote them not. The commaundement of Christ a little before his ascention bidding his Apostles to go into all the world, and teach the gospell to all Nations, doth further prooue it, as their practise also declared, teaching the same somewhile to Tentmakers, somewhile to Tanners, somewhile to women that were Dyers, otherwhiles to Souldiers, yea, at all times, to all states and degrées of persons. And whereas Christ was borne, dyed and was buryed, rose againe, and ascended into hea­uen for all men, and shall come agayne to receyue all states and degrées of men, for with God there is no respect of persons, Actes. 10. Rom. 2. but in euery Nation, he that feareth him, and woorketh righteousnesse, is accepted of him. What are we that we shoulde withstande god, and kéepe this knowledge from any kinde of menne? What meaneth it moreouer that Christ will haue his light to shine throughout his house,Math. 5. Mar. 4. Luc. 8. that he will haue his worde preached on the house toppes, that the light of his gospell must not be put vnder a bushell? why doth he many times conclude his sermons thus generally: He that hath eares to heare, let him beare? Why doth god cry vnto the Prophets,Math. 19. Math. 11.13. Marc. 4. Esay. 58. bidding them to speake out, and exalt their voyces like to a Trumpet, and to tell his people their wickednesse? Christ suffred all men, Tinkers, Taylers, Carpenters, Coblers, Masons, and Bricklayers, to heare his voyce, and will these Comptrollers barre them from reading his bookes? But I wote what a newe deuine will saye. In the primi­tiue Church when the scriptures were extant for all men to reade, what a swarme of here­tikes bredde they which disturbed the whole church? What heresie hath there bene at a­ny time so absurde, but it hath had hir colour of maintenance out of the Scripture? Sir, by the way, I will take it for graunted, that you say the Scriptures were extaunt in the primitiue Church, for all men to reade, as in déede they were. And so was it gods will they shoulde be, and for that cause did the holy ghost mooue the Euangelistes and the Apostles, to wryte the gospels and the Epistles in the Gréeke tongue, which then was vniuersallye vnderstoode of most Nations, yet notwithstanding, these heresies bredde (as you say) the primitiue church neuer called the scriptures in, ne yet forbade any kinde of people the rea­ding of them. You haue done both without all example of the primitiue church, whereby may and doe appeare your newe proceedings. But nowe to aunswere question with que­stion: what heresie I praye you euer was there, but the same hath bene confuted by the scriptures? Bicause some men haue misvsed the scriptures, shall all menne be depriued of them? shall the Bées be kept frō gathering hony of the swéete flowers, bicause spiders make poyson of them? shall all they that can vse wine and breade to chéere and strengthen mans heart, giuing god thanks for them, taste or assay none of them, bicause a great many abuse them to surfetting & drunkennesse? Lay the fault where it is, in the men, not in the things that they misvse. What fault is in the money that lyeth and rusteth in the cofer of the co­uetous? what in the knife or sworde that killeth a bodye? Ptholomeus Philadelphus thought himselfe very well occupied (as in déede he was) when he caused ye bookes of Moses [Page] and the prophets to be translated into the Gréeke tongue by thréescore and tenne learned men, called the seauentie Translators or Interpreters, two hundreth thréescore and sea­uentene yeares before Christ was borne. An hundreth and fower and twenty yeares after Christes ascention, Aquila a Iewe, in the dayes of Adrian the Emperor, translated them againe. After him Theodotion in Commodus dayes. Then Symachus vnder Seuerus. Then was there an other translation founde at Hierusalem without anye name, called the common translation. After this againe Origene tooke great paynes to correct the sea­uentie Translators, adding of his owne where he thought they were not full, and taking from them where he sawe redundance and superfluitie. All these no doubt labouring to e­lucidate and make playner, as much as in them lay, the former translations. Yea, S. Hie­rome after all this, was not afrayde to translate the whole Bible againe, into the Latine tongue, which is perished. He translated diuers other treatises also out of Gréeke into La­tine, as Didimus worke touching the deitie of the holy ghost. Epiphanius bishop of Cy­prus Epistle to Iohn the Patriarch of Ierusalem, and diuers other such. And bicause none shall saye, what maketh this for the translating of the Bible into other more vulgar ton­gues, as into the Englishe. &c. For they can well admit the Hebrewe, Gréeke, and Latine tongues, and any other that the people vnderstande not, therefore S. Hierome translated the Bible into the Sclauonian tongue, that is to say, into his owne natiue countrie tongue. We haue therefore antiquitie ynough on our side for proofe of our diuers translations. Neyther did he euer feare or make account of such inconueniences, as these new Diuines pretende, spring of such translations, or any thing regarded the sharpe censure and checks of diuers Comptrollers, that founde fault with his doings, but helde on and continued to the ende translating, wryting, and endyting, sending his bookes onewhile to virgins, one other whyle to married women, sometime to widowes, but euer to one kinde of person or other, being still exercised and occupied in such doinges. And I marueyle why these men should be so offended, that euery Nation shoulde haue the scriptures in their owne tongue, séeing in some places of their writings they make the holy ghost the author of this opinion and iudgement. Doth not Aeneas Syluius which was afterwarde Pope, and called Pius secundus, tell vs, that when about the yeare of our Lord .900. there fell a great contention at Rome, whether the Hungarians shoulde haue their seruice in their owne tongue, yea, or no: that there was a voyce hearde from heauen, saying: Let euery thing that hath breath, Psal. 150. prayse the Lord, and euery tongue giue thankes vnto his holy name? Whervpon (sayth this Aeneas) the Councell brake vp, and the contention surceased. So that by this storye, whosoeuer de­nyeth Gods people Gods seruice in their owne proper tongue, resist Gods ordinance and commaundement. These men count it a great absurditie, that a woman, a childe, or an artificer, shoulde talke of the Gospell, or of the Scripture. And yet many times we may heare women, children, and artificers, vnderstande more of Gods holy mysteries, than a number of some ruddy Rabbines, that notwithstanding looke very high and lofty. Moses was not of this minde and opinion. For when Iehosuah his seruant would haue had him to forbid Heldad and Medad from prophecying, he aunswered,Numer. 11. woulde God that all the Lordes people coulde prophecie, and that he woulde giue his spirite vnto them all. Christ commaundeth little children to be suffred to come vnto him, and not to be forbidden.Marc. 10. But who maye not more iustly thinke it a greater absurditie, to heare women, children, and artificers patter their Pater noster in a tongue that they so little vnderstande, that Cardinall Ascanius Parot at Rome was as wise as they. Yea, the Crowe that saluted Augustus, coulde saye his Aue Caesar, better than they coulde their Aue Maria. And surely if the newe Diuines godly intention may not in this case helpe at a pinch, they may also saye and say truly, as an other Crowe did at another time, we haue lost all our labour. So little doth God allowe such godly intention. For he biddeth we shoulde not be like Horse and Mule, Psal. 32. in whome there is none vnderstanding. Then séeing we haue the Scriptures, aswell of the olde Testament as the newe, so full and whole on our side, séeing Christ commaundeth vs to search the Scriptures, séeing S. Paule sayth, they are written for our learning and instruction, séeing we haue thexam­ple of the Primitiue Church, permitting all men to haue and reade the Scriptures in all tongues, séeing we haue so many translations of the Scriptures, I meane of olde tyme, I speake not of those in the Englishe tongue, in Ethelstanes dayes, and in the Saxons [Page] tongue, ne yet of that gift of tongues giuen to the Apostles, to the intent that all Nations might heare the great workes of God in their owne language, séeing there is nothing in the Scriptures, eyther threatened or promised, but it appertayneth to all men in all ages, nothing done by Christ of olde, but the same in one respect or other is dailye done. For Christ is newly borne among vs euen at this day. There are Herodes that goe about to murther him in his Cradle euen at this day.Math. 2. Luc. 2. Math. 14.15. Luc. 5. He notwithstanding groweth in fauour with God and men euen at this day? He healeth all maner of maladies, Leprouse, Demoniacks, Dumbe, Blinde, Deafe, Dropsies, Palsies, bloudy Fluxes at this day, so that we say, sonne of Dauid haue mercy vpon vs, and Lord, if thou wilt, thou canst make vs whole. Yea, he rayseth men from death to life againe by the power of his worde euen at this daye?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. He teacheth, threat­neth, promiseth, comforteth euen at this day. There are Iewes which will not suffer their vayled Moses to yéelde to his brightnesse in these dayes? He hath Scribes, Phariseys, and Sadduceyes, that lye in wayte to catch and entangle him in his talke euen nowe a dayes also. He hath more than one Annas and Caiphas to buye, and more than one Iscarioth to sell him at this daye. Herode, Pylate, and their Crewes want not to mocke, whip, and crucifie him, yea, to kéepe him downe also in his graue, that he rise not againe, euen at this day. And yet all this notwithstanding, he hath still also at this day his little flocke that doth and will depende vpon him, saying: Lorde, to whome shall we go? Thou hast the wordes of e­ternall life. Therefore whatsoeuer the newe Diuines say to the contrary, let vs still reade the Scriptures, and sticke to that olde Diuinitie. But bicause many men are ledde not so much eyther with reason or testimonies of Scriptures, as with authoritie of Doctors, to fulfill my promise, and somedeale to satisfye (if happily it may be) their preposterous zeale and peruerse iudgement, I will shewe also that the best and soundest of the olde Doctors, haue alwayes bene of this opinion, that all people at all times ought to haue the scriptures in their owne tongue. And if any man as delighting in a worke of supererrogation, that is to say, for a man to doe more than he hath bounde himselfe to, or néedeth, shall require so much. I will also by the olde Doctors aunswere the obiections of such as thinke the scrip­tures ought not to bee read of all men, bicause of the difficultie of them, and that varietie of translations cause and bréede errors. And first we will begin with the Doctors of the La­tine Church, not for worthynesse eyther of life or learning, that hath bene at anye time in them, more than in the Gréekes. For verily the Gréekes are able to shew as many worthy writers of their Church, as the Latines can by any meanes, if I say not more: but bicause perhaps some Romanist or Latine man may hit vpon this writing, which (if he be partial­ly affected toward the Latine Doctors) may first sée what the opinion of the Latine Church was in this poynt, by one of the most approouedst Doctors in the same Church. S. Hie­rome vpon these wordes of Paule to the Colossians,Colos. 3. Let the worde of Christ dwell plentifullye a­mong you, sayth thus: By this place it is declared, that euen the laye people ought to haue the woorde of Christ among them, not onely sufficiently, but also abundantly, and to teach and admonishe one another. Here besides that S. Hierome permitteth the lay people to haue the Scriptures, and that plenteously, he also suffereth them to teach and instruct one another, saying moreouer that it is their dutie so to doe. Chrysostome vpon the same place and wordes, sayeth euen the same thing, though in more large and ample maner: Harken (sayth he) all yee secular people, that haue charge of wife and children, howe the Apostle commaundeth you chiefly to reade the scriptures, and that not lightly and slenderly, but with great diligence. And a litle after that again: Lysten (sayth he) I pray you, all you laye people, Buye you the Bible, which is the medicine of the soule: Or if you will haue nothing else, get you the newe Testament, the Gospels and Actes of the Apostles for your continuall and diligent teachers. And by and by after he addeth: This (sayth he) is the cause of all euill, that the scriptures are not vnderstanded. Homely vpon the Epi­stle to the Co­lossians. Note well I pray you howe Chrysostome holdeth this as an vndoubted and infallible truth, that ignoraunce in the Scriptures is the cause of all e­uill. Our Countrie man Beda called worshipfull (as I suppose) bicause of his great lear­ning, and reuerende life and demeanor, is of the very same iudgement, as appeareth by that he hath written vpon the first Epistle of S. Peter the seconde Chapter. I might also here shewe howe the sayde Beda for more than nyne hundreth yeares past, translated the Gospell of Saint Iohn into the Englishe tongue, and howe Constantine so greatly com­mended for his godlynesse, caused infinite copies of the Byble to be written and sent a­brode [Page] into all the partes of his Empyre, long before that. But returne we to Chryso­stome, who many times chideth (as it were) with his hearers, for that they giue no better héede to his sermons, sometimes againe, he prayeth and desireth them, that they woulde come oftner to them, and reade and pervse the scriptures at home at their houses, more di­ligently than they had vsed. Otherwhiles he aunswereth the obiections they vsed to make for their excuse. But let vs heare his owne words. Tell me (saith he) I pray you, you that stand here present, which of you can say one Psalme without the booke, if it were required of you, or any other peece of the scripture? And he by & by maketh their obiection & answere. But (sayth he) this is your defence for all such faultes: I am (say you) no Monke, I haue wife and children, and charge of housholde, verily this is it, wherewith as it were with the plague, you [...]arre and corrupt all thinges, bicause you thinke the reading of scriptures belongeth to Monkes onely, where in deede it is much more necessary for you, than for them, for they that go abrode in the world, and daily receyue wounde vpon wound, haue more neede of Gods medicine than other men, Wherefore it is a more grieuous and heynous fault, to thinke the lawe of God to be superfluous, than to be ignorant in it, for these be wordes proceeding of a diuelishe cogitation. Hearest thou not Paule say, the scriptures are written for our correction? Thus much hath Chrisostome in his second Homelie vpon S. Mathew, & these words also to the like effect in the same place folowing. This sect (sayth he) is the working of the deuils inspiration, that will not suffer vs to loke vpon the treasure, least we should attaine to the riches therof. Therfore he perswadeth men that there is no profit ryseth by reading the holy Scriptures, bicause he woulde see no practise followe of the hearing. Againe, in his .xvij. Homelie vpon the Epistle to the Hebrues, he bringeth other like obiections, whervnto he also answereth: Thou wilt saye (sayth he) I haue not reade it, this is no excuse, but a fault. And in his .xxviii. Homely vpon the Genesis, he earnestly erhorteth and counsayleth all men to the hearing & reading of the scriptures. These be his words: I pray you (sayth he) come hither oftener, and harken more diligently to the reading of the holy Scripture, and not onely when you come hither, but at home also take the holy Bible in your handes, and receyue with great studie the commoditie therein conteyned. And a little after that againe. I pray you therfore (sayth he) let vs not lose so great a commoditie through our negligence, but let vs apply the reading of the holy scripture, euen at home also. Nowe if these newe Diuines, which haue gone so long disguised vnder the visar of antiquitie, will yet farther replye and saye, that the Scriptures are to difficult for all men to vnderstand, and that they are not sufficient to discusse all controuersies that may a­rise in the church, but that we must wayte for the Oire and determiner of counselles, or that diuersitie of translations bréede obscuritie and errours among the people: we will hereto also make them an aunswere, and that out of the doctors, that it may herein also appeare, that they doe but pretende doctors, seing they will not yéelde to the doctors, when they heare them speake, and make so expressely against them. First touching hardnesse and difficul­tie, wherewith they charge the scripture. Saint Augustine in his second booke of christian doctrine and sixe chapter, sayth thus: The holye ghost hath so honorably and wholesomely tempered and qualified the holye Scriptures, that it hath put hunger awaye by playner places, and lothsomnesse by darker. And againe in his thirde Epistle to Volusianus, he sayth: The maner of speech, wherof the holy scripture consisteth all men may easely come vnto, although verie fewe can pearce through it, vtte­ring the playner things therein conteyned, like a familiar friend without all coulour, to the heart aswell of the vnlearned, as learned. And those things which it hydeth in mysteries, it doth not set out with haul­tie elocution, fraying the slowe and vnlearned minde to come neere it, lyke as the poore man commeth vnto the riche, but allureth all men with lowlinesse of speeche, feeding them not onely with manifest truth, but exercising them with secret, hauing the verie same things in playner places, that it hath in harder. Cyrill in his seauenth booke against Iulian sayth: to the intent that the scriptures might be knowne to all men both small and great, they are so commodiously set foorth in familiar speache, that they passe nones ca­pacitie. Saint Hierome vpon the .xix. chapter of Esay sayth. It is the maner of the scriptures, after harder things, to set playner. Saint Austen in his .83. booke, and .69. question, affirmeth that circumstaunce of the Scriptures, openeth the sence and meaning. Tertullian in his booke a­gainst Praxeas prooueth, that the rather and selder places, must be expounded by the mo, and o [...]tener. And Chrysostome among many places, hath one verie notable in his first Homely vpon Mathew, where he sayth: The Scriptures are easie to be vnder standed, of the bondman, of the Plough­man, of the wydowe, of the childe, and of him that seemeth to be verie slender witted. Howbeit, though they will after a sort let passe other scriptures as vncomptrolled, yet Paules wrytings and [Page] Epistles of all other séeme very harde vnto them, and that they woulde séeme to prooue by Peters wordes in the thirde Chapter of his seconde Epistle, whereas God knoweth all o­ther scriptures, euen the easiest are alike harde to such as Peter speaketh of. For they be vnlearned and vnconstant and fickle persons, which peruert and turne them to their owne de­struction. But will you heare what Chrysostome aunswereth to this obiection, speaking of Paules Epistle to the Romaines, in his Preface vpon the same, that you maye sée there is none so pieuishe an obiection of these newe Diuines, but the same is aunswered by some olde Doctor or other, if they be well searched. Ignorance (sayth Chrysostome) is not the cause hereof (he meaneth that they vnderstoode not the Epistle to the Romaines) but that they will not continually haue in their handes the writings of this holy man. For that which we our selues knowe (if peraduenture we know ought at all) we know it not by the pregnancie and goodnesse of our owne wit, but for that we be so entirely affectioned to that man, that we neuer cease reading of him. For they that loue men, knowe more of their doings than other men, as being more carefull for their lou [...]rs than other are. And therevpon concluding he sayth: Wherfore if you also can finde in your harts, earnestly and diligent­lye to bestowe your labour in reading him, there shall bee nothing else required of you. For Christes say­ing is true, Seeke and you shall finde, knocke and it shall be opened vnto you. And surely Chrysostome spake not this to Priestes and religious men onely, but to all his Church of Constanti­nople, and vniuersally to as many as shoulde reade his workes. And he sayeth further in his .vij. homely to the Hebrewes, in reproofe of those that vsed not to looke vpon ye scriptures: No man will take heede (sayth he) vnto the Scriptures. For if we woulde marke them, we shoulde not only keepe our selues from errour, but deliuer other also that are deceyued out of the same, and pull them out of daunger. Moreouer, vpon the seconde of Genesis the .xiij. Chapter he sayth: Let vs come to the scope and marke of the holy Scripture, which expoundeth it selfe. And againe: The holy Scripture expoundeth it selfe, and suffereth not the hearer to erre. Tertullian also one of the first wryters next the Apostles,In his Apo­logie toward the ende. in his Apologie for the Christians, sayth: He that will harken to the Scrip­tures, shall finde God, and he that will studie to vnderstand them, shall be enforced to beleue them. These places of Doctors as well of the Latine Church, as of the Gréeke, are sufficient ynough to teach and perswade any reasonable bodye, the iudgement that the whole Church vniuer­sall had, both as touching the Scriptures to be had and read of all men, and also to prooue the facilitie and easinesse of them to be vnderstanded, and so consequently mine assertion, and howe Catholikely our Church doth, and like vnto the Primitiue Church, in permit­ting all persons indifferently to haue the Scriptures to looke and reade in to their instructi­on and vnderstanding. And if any of these newe Diuines will not herewith be satisfyed, but will yet vrge custome, authoritie of Predecessors, and such lyke weake instances, for their new Mumpsimus, rather than they will yéelde to this olde Sumpsimus: then let vs aunswere them roundly thus with the words of S. Hierome, vpon the .ix. chap. of Ieremie, saying: Neyther must the error of our parents nor forefathers be followed, but the authoritie of the scrip­tures, and the commaundement of God teaching vs. And though they crie out neuer so much, they haue the Scriptures, whereby to prooue their opinions, which God wote many a time they apply to their purpose as handsomely as the deuill did when he reasoned with Christ in the wildernesse, and as the olde and new Heretikes did and doe, which (as they say, so we like­wise affirme) doe accloy the Church in déede very much: then let vs aunswere them with Tertullian saying thus, in his booke of the fleshe or true manhoode that Christ tooke: Let all Heretikes (sayth he) vse his scriptures, whose worlde they also vse. This shall serue for a testimonye of their condemnation, that they decke and furnishe their blasphemies with his examples. And if they will haue Councels to decyde and controll all controuersies, whereof consist they, I pray you, not of men? What are menne, such creatures as cannot erre? Then shoulde they be no men. The best Doctors in the Church, haue erred in some part or other of their writings, or at least haue thought they might erre. I report me else to their owne sayinges in their bookes, to be founde in euery place, where they neuer arrogate to themselues anye such prowde priuiledge and immunitie from erring, as the late loftie Prelates of Rome hath done, but with all lowlynesse submit their writinges to the Scriptures, and to those that shall see or perceyue more in them than they haue done, yea, requiring men fréely to finde fault and correct, where they haue not attayned to the truth. This woulde they neuer haue done, if they had knowne or thought they coulde not haue erred. And what one of the [Page] Popes can we name in the Church for this sixe hundred yere or more, comparable eyther in life or learning with any one of these olde Doctors, which thus modestlye haue written of themselues? And shall we thinke better men than these Doctors haue met in the Coun­cels, since their dayes? I say no more, but I woulde there had mette so good. They will yet saye, Heresies haue bene alwayes confuted in Councelles, and I saye Heresies haue bene alwayes confirmed in Councels. Did not the Councell at Ariminum in Italie holde and conclude with the Arrianes? Did not the seconde Councell at Ephesus, holde with Entiches? Did not the Councell at Chalcedon so fowly erre, that they woulde haue gi­uen to Leo then Bishop of Rome, the title of supremacie, and vniuersall Bishop, which he refused, wherein surely he erred not? But what they since haue done, that by slaughter and murther, and other such vniust meanes haue vsurped it, both heauen and earth knoweth? The Councell also gathered by Cyprian at Carthage, did grieuouslye erre, enacting that they that were baptised by Heretikes, shoulde be baptised againe, before they woulde re­ceiue them into their Church. And the Councell at Constance, did moste abhomi­nably consent in error to robbe Gods people of the one halfe of Christes sacrament. What did the late Councell at Trent, being fouretéene yeares at the least in trauell, bring forth at length? Forsooth Horatius mountaines in Italie were great with childe, and after their harde trauell brought forth a Mouse. What one error or abuse in their Church, of so many, as all the worlde nowe séeth, and they (although they be impudent ynough) cannot denie, haue they refourmed? Surely neuer might that worthy Bishoppe of Nazianzum his saying be more truly spoken than of these Councels, If I must needes write the truth (sayth he) I neuer sawe any good ende or conclusion of these Bishops Councels, in his Epistle to Procopius the .xlij. Epist. And yet they shame not still to say, the holye ghost is President of their Councels, and that he is shut in the closet of the Popes breast. But I trowe it is not that holy ghost that Christ sayth, breatheth where it will, for that it woulde not be so partially tyed to the Popes bosome, or that appeared vpon Christ in likenesse of a Doue. It is I beléeue, that ghastly ghost the Owle, that sate so long in the Consistorie on a time ouer the Popes heade, a méete holy ghost I assure you for such a consistorie and closet. Lette vs therefore leaue them, and this president of their Councels, and marke what séemeth good to Gods holy spirite, and to the Euangelistes and Apostles, and f [...]llowe the same, considering as S. Augustine sayth in his seconde Epistle to S. Ierome, that no Scriptures are to be allowed, but the vndoubted Canonicall. And in his first booke and seconde chapter against the Epistle of Parmenian, he iudgeth it a rashe and presumptuous part to beleeue anye, that prooueth not that hee sayth by scriptures. And in his thirde booke and .vj. chapter against the letters of Petilian, he hold [...]th any thing accursed, that is beside the lawe and the Gospell. In his first booke of christian doc­trine, xxxvij. chap. he sayth: Our faith staggereth, if it be not vpholden by scriptures. In his .166. Epistle, he sayth both Christ and his Church is knowne by the scriptures. In his seconde booke of Christian doctrine and .vj. chap. he sayth the holy ghost hath caused the darker thinges in the scrip­tures, to be opened by playner. And Chrysostome in his seconde exposition vppon Mathewe, the .xxiiij. and .xxix. Homelies sayth, The true Church can no waye else bee knowne, but onely by the Scriptures, bicause whatsoeuer things else in the Church, Heretikes haue aswell as Catholikes. But now to that they saye, diuersitie of translations in Scripture bréedeth error, although the same be sufficiently ynough confuted before, by the example of the seauentie Translators or In­terpreters, by those fiue or sixe more that after Christes time corrected them, by Origen, by Hierome, by the Euangelistes and Apostles, writing in the Gréeke tongue: yet we will alleage one or two places out of olde Doctors for confirmation of the same. For touching all obiections that the aduersaries can make, they are so fully aunswered by the olde Doctors, as partly you maye haue perceyued, that it were but vaine further to tra­uell therein. S. Augustine which is one of the fower Cardinall and principall Doctors, that our aduersaries allowe, who impugne this opinion, sayth thus against them. They that haue translated the Scriptures (sayth he) out of the Hebrewe tongue into the Greeke, maye be numbred, but the Latine interpreters by no meanes. For in the beginning of the fayth, assoone as one had gotten a Greeke booke into his handes, and seemed to haue some knowledge in both the tongues, he tooke vppon him to interprete the same. Which thing did more further than hinder vnderstanding, so that the readers be not negligent. For the pervsing of diuers bookes hath often times opened the darker sentences. The place is [Page] in his seconde booke of Christian doctrine, and .xij. chapter. And Nicholaus de Lyra one of our aduersaries owne Doctors, sayth in his Preface vpon the Genesis: that Diuersitie of ex­positors stirreth vp attention: But to bring more testimonies in a matter so cléere as daye, is but impertinent, séeing that both Gods lawe and mans alloweth the truth, though testified but with two or thrée witnesses. Thus hast thou gentle Reader my promise made in the be­ginning, confirmed by authoritie of Scriptures, euident reasons, and testimonies of auncient Doctors, though not in such abundant wise as might be, yet in as large a sort as the lawe and rule of a Preface will permit. Let vs therefore addresse and prepare our sel­ues diligently, not onely to reade the Scriptures, but also to vnderstande them, and not to vnderstande them onely, and there to stay, (as I am afrayde too manye in these dayes make that their onely ende of reading) but also to frame our selues to expresse our vnder­standing in our liues and conuersation, least hauing the Gospell still in our mouthes, and shewing nothing thereof in our maners, and yet protesting a more sounde and exact know­ledge than others, we encrease at length but our owne punishment and damnation, know­ing that euery one that sayth Lorde, Lorde, shall not enter into the kingdome of heauen, but he that doth the will of the father which is in heauen. Matth. 7. Luc. 12. And howe the seruant that knoweth his maisters will and doth it not, shall be beaten with many stripes. Let vs remember that the temple of Salomon, and the writings of the lawes and Prophetes among the Iewes, little profited them, bicause they abused them, and woulde not leade a life aunswereable to such blessings of God. God spa­red not that stocke of the Iewes of so many hundreth yeares groweth,Rom. 11. verily no more will he vs, that are but Impes graft and set in the same stocke, if we doe not better than we doe, and they did. But againe, if we liue a repentant life as we ought to doe, and a thank­full vnto God for his innumerable benefites, and specially for the light of his worde nowe shining in our Church of Englande, so ordering our works that they may shine before men, and glorifie our father which is in heauen: Math. 5. then rage the worlde neuer so much by Gods permis­sion against his little flocke, for their proofe and triall, yet shall it neuer be able to take one of them out of his hand,Iohn. 10. but that he will ayde and assist vs with the presence of his spirite, and rule (as Dauid sayth) in the middle among his enimies, Psal. 110. Psal. 2. and bruse them with his yron rod, and breake all them in peeces like a potters vessell, that any maner of way without repentance molest and afflict his dearely beloued spouse and Church. Let vs not therefore feare any threates or en­terprises of this worlde, knowing that we shall ouercome in him that hath alreadye ouer­come the Deuill and the worlde,1. Iohn. 4. Greater (sayth S. Iohn) (is the spirite) that is in you, than hee that is in the world. For there was neuer yet tyrant that rose against Gods Church, but some shamefull & horrible ende folowed him most cōmonly in this world. The ecclesiasticall story is full of examples, & of late God hath shewed some notable in this case, both here in our coū ­trie, and abrode, who list to marke and consider them. True it is that christians haue bene made away and murthered, vpon verye light and tryfling occasions, and are also at this daye, where tyrants doe reigne. For in Tertullians dayes, which liued about two hun­dreth and nine yeares after Christ: If the riuer Tybris at Rome had flowed vp to the walles, if Ni­lus the riuer in Aegypt had not watered their fieldes, if there had bene no raine, if there had bene anye earthquake, Apolog. dearth or plague, by and by the people would crye to haue the Christians throwne to the Lions. And all this was to ridde the countrie of them, and to deface their beliefe and doctrine. But what followed hereof? Uerily nothing lesse than they wéened. For Tertullian tolde them plainely: Torment, racke, condemne, and make vs awaye, and your vniust dealing with vs, is but a tryall of our innocencie. Therefore God suffreth vs to suffer this at your handes. The more ex­quisite your crueltie is towarde vs, the more it allureth to take our partes. And whereas they call vs Sectaries, as then they did the Christians, lette vs reioyce in that we see our quarrell and theirs, our slaunders and theirs so like, and tell them as Tertullian telleth Scapula the Romanes President: that this sect shall not fayle or decay, but the more it seemeth to be cut downe, the more let them be assured, it is builded vp. And considering what they be that are our condem­ners. Let vs also saye: Such and such consecrators of our condemnation we reioyce in. For as Ter­tullian sayde, whosoeuer knoweth him (meaning Nero) must needes vnderstande that of force it must be some singuler good thing that he woulde condemne: so may we as truely say, of Boner, Storye, and such like, that haue condemned our faythfull brethren and sisterne, that whosoeuer knewe what they were, how they liued and howe they dyed, must néedes know also that it [Page] coulde be none other than good that they woulde condemne. And therefore lette vs saye to them with Tertullian for a short aunswere: when you condemne vs, God pardoneth vs. Wher­fore let vs not feare them that can kill the body, but then can doe no more, ne yet that, but when God permitteth: but rather let vs feare him, that can cast both body and soule into the fire of hell, which is Iesus Christ our Sauiour,2. Tim. 2. Math. 24. Marc. 13. knowing that he will crowne all those that striue lawfully, and continue vnto the ende: to him therefore with the father and the holy ghost, thrée per­sons and one eternall maiestie of godheade, all honor, power, and glory, be now and euer, worlde without ende. Amen.

To the Noble and honorable Consuls, and whole Se­nate of the famous Common weale of Zurich, his verye good Lordes and Maysters, Raufe Gualthere Tigurine, wisheth grace and peace from God the father, through Ie­sus Christ our Lorde.

IT is an olde custome, and confirmed by examples of holy Fa­thers that the professours of good Artes and learning, vse to dedicate the fruites of theyr studyes, eyther to theyr friendes, or to men of honour and authoritie, whereby to procure eyther their fauour and good wyll, or else to make them defenders of their labours and paynes. And where­as I haue thought good (most honourable Lordes and fathers) to de­dicate my labors vpon the Actes of the Apostles chiefly vnto you: many and weightie causes haue mooued me therevnto. For priuately your li­beralitie towarde mee, required the same, and publikely the continuall care that you haue to profite your countrey, and religion in generall, en­forced me to shew myne alleageance & good hart, towards you, with some dutie of gratitude & thankfulnesse. Wherby that feruent desire that you beare vnto godlinesse might be set forth with the publike testimonie of our Church, whose example now many yeres, diuers excellent states of common weales, haue not bene ashamed to ymitate. Howbeit, to tell you the playne truth, the chiefe cause of this my dooyng was, for that I perceyued the matter of this booke, and the conside­ration therof appertayned vnto you principally: For in this boke is conteyned, a most absolute paterne and forme of Christes vniuersall Church, which it behooueth all such as are in authoritie & beare rule, well to knowe and vnderstande. For those men that say temporall magistrates haue nothing to doe but with temporall matters, and woulde haue them vtterlye to abstaine from entermedling in ecclesiasti­call affayres, are in no wyse to be regarded? which men seeme to mee to be of opinion, that they would haue common weales exempt from Gods prouidence, without the which the verye Gentyles per­ceyued they coulde not stande or be preserued. And who knoweth not that sentence of the Godly and princely Prophete: Except the Lorde keepe the citie, the watcheman waketh but in vayne. Which also exhorteth kings and Princes to suffer themselues to be instructed in the word of God, and to kisse and reuerence Iesus Christ the sonne of God. But to what ende should kings be taught the word, if there be no vse of the same, in the administration of the common weale? And howe shall they kisse or reue­rence Christ, if they neglect his Church, which he esteemeth dearer than the apple of his eye, yea, than his life? And how can they neglect that body, whereof if they be not members vnder Christ their head, they can not be saued? We must hearken rather vnto Esaias, who prophecying of Christes Church, amonge other thinges sayth. Kinges and Queenes shall be thy Nurrices. In which wordes, he seemeth not so much to comfort the Church as to sette foorth the office and dignitie of Kinges and Rulers, which chiefly appeareth in this, that God doth vouchsafe to commit vnto them the care of his Church, which he hath redemed with the bloud of his sonne. In dede we must confesse that God hath herein no neede of mans helpe, if he would vse his absolute & perelesse power. Neyther deny we that many times Churches are increased and defended rather by the power and vnspeakeable councell of God, than by the industrie of man. But this commeth not so to passe bicause God disalloweth the care and dutie of Magistrates, but that it might appeare howe all prayse and glorie, is to be ascribed to him onely, bicause no man should thinke religion depended more vppon the will of man, than vppon Gods proui­dence. In the meane season such is the goodnesse of God, that he doth vouchsafe to take men to be hys coadiutors & helpers, by their ministery to regenerate his elect people through the word, & defendeth the same vnder godly magistrates, against ye rage of this world, in the midle of present daungers on euery side, that they may liue in peace & rest, as farre forth as is conuenient for their faith and saluation. And that this is the will of God, not only the scriptures testifie, but the whole consent of all nations doth likewise proue ye same. Certes in that golden world of the Patriarkes, we read that one man was both king and priest. But when God afterward vnder the law would haue these offices seuered, yet ordey­ned he a great coniunction and amitie betweene the kinges and priestes, least eyther the kings shoulde reigne without religion, or the Priestes by them not cared for, and regarded, might at the plea­sure of wicked men bee misused. Wherevnto also maye be referred, howe God when he first gaue his lawe vnto the Iewes, chose Moses and Aaron, which were brothers germaine, & committed to the one the charge of the Tabernacle, and Gods whole seruice, and to the other, the ordering of the common weale: therby teaching vs that then both Churches and common weales are in most safetye, when bro­therly concord and agreement is betweene both these administrations. This thing all those iudges and kinges well perceyued, which are commended in the Scriptures for their well gouerning the common wealth. Such as we reade chiefly, Gedeon, Samuel, Dauid, Iosaphat, Ezechias, and Iosias were, with whome, if a man would compare the residue that the holy ghost, hath noted as naught, he shall find this to bee the cause as well of priuate, as publike calamitie, that they haue thought the worde of GOD, [Page] and care of religion, hath eyther nothing belonged vnto them, or else that they might dallye and playe with the same at their pleasure. And if we will reade the Hystoryes of the Gentyles, it shall ap­peare they were woonderfullye deceyued in the knowledge of the true GOD, and that therefore they polluted the seruice of God with horrible errours. And yet they firmelye helde this as a generall rule and principle, that common weales coulde not be happely gouerned without the true worshippe of God, and knowledge of his will, which was the cause that they greatly reuerenced the Philoso­phers, as professours of rare and singuler wisedome, and in doubtfull affayres asked counsell at the Gods, and in erecting of Temples, Altars, and Images to them, spared no kinde of lauishe, and cost. Uerilye the people of Athens, whose Citie was compted as a publike vniuers [...]tie and schoole of wisedome, so thought the care of religion belonged vnto them, that amonge the articles of publike othe ministred to their Citizens, this was the chiefe. [...]. That is to say, for the Temples and seruice of the Coddes, I will fight both alone and in company. These menne thought that whosoeuer were desirous eyther of publike peace or priuate thryft, ought to haue a speciall regarde of Gods honor. Let no man therefore accuse me of temeritie, if I saye, that such are destitute of common sense, and blinder than the prophane Gentyles, which crie out, the care of the Churche and religion, belongeth not to temporall Magi­strates and rulers. And I thinke I shall not do much amisse, if I say that such are to be auoided, as the publike and open enimies of mankind. For take away religion from man, and what shal remaine wher­in he shall differ from the brute beasts▪ we see in them like motions of affections, as are in wild beasts. And if they were not bridled with the feeling of religion, they woulde burst out at euerye occasion, and the more they are armed with authoritie, and with the sword, the more harme they woulde doe. Ther­fore that we offende not through the bolde and preposterous wisedome of the flesh, it shall be verie pro­fitable to haue a true paterne and forme of a Church for men, to follow in their Councels, that desire eyther to mainteyne the Church, or else to reforme it being fallen in decay. This paterne the holy scrip­tures in euerie place set out vnto vs, and while the lawe endured, it did set forth vnto vs all the partes thereof vnder the figure of the Tabernacle, and in the time of the Prophetes, vnder the allegorie of a spouse, a flocke, a vineyarde, the Temple and Citie of Ierusalem. A most absolute and euident paterne or President of the Church, this booke comprehendeth, and setteth foorth vnto vs, declaryng that the same so grewe and increased, as the Prophetes once described it vnto vs, bicause none shall saye that we still had in our mouth such a Church, as neyther was euer vpon the earth, or euer shall bee, as wise men vsed sometymes to saye of Plato his common weale. For although wee shall hereafter see the accomplishment and full perfection of the church in heauen: yet doth this booke set before vs such a pre­sident therof, that whosoeuer frame themselues thereafter, shall be members of that heauenly and per­fite church, and shall also vnderstand what way is best to take in preseruing and reforming their Chur­ches, and shall be offended at no chaunces of aduersitie, nor yeelde to the dreames of such as obtrude vnto vs a straunge forme of Church, saying, our predecessours wanted many things, which holye fa­thers afterwarde ordeyned, and were receyued and established by authoritie of generall Councels. For where this booke conteyneth in it an Hystorie of about .xxvi [...]j. yeares, settyng out vnto vs the Actes done in the Church ouer all the worlde, besides the sermons of the Apostles, their Counselles, their sayings and doyngs, aswell publike as priuate, opened in a plaine and sufficient narration or discourse: who will not say but hee is impudent, that will affirme there are diuers other thinges necessarie vnto saluation, which wee knowe the true Christian Church in the Apostles tyme had not. Furthermore, what arrogancie were it to contende with the Apostles, whome the sonne of God appoynted to bee the teachers of all the worlde, and to be witnesses of his doings, as though wee were able of our selues to inuent or deuise a more absolute and perfite thing than they? It shall also be very profitable, to marke the trade and order of this Primitiue Church, as out at a loupe, or creuise, and the chiefe poyntes thereof, which Luke sayth, sprang first of the word of God, after Christ was ascended into heauen, and from thence had sent his holy spirite, through whose inspiration, the Apostles beganne to preach the Gospell vnto the worlde, and to bring disciples or beleeuers vnto Christ. Wherevppon wee gather that they which either will be members of Christes Church their selues, or bring other to the com­munion and felowshippe thereof, must beginne with the wholesome doctrine of the worde of God. For where by byrth we are the children of wrath, wee must needes be regenerated from aboue, to become the children of God. The seede of this regeneration is the eternall worde of God, which beeing prea­ched by the ministerie of man, but quickened in the myndes of the hearers by the power of the spi­rite, renueth the whole nature of man, so that his fleshe being mortified, he lyueth onely vnto GOD through Christ, who not long before being estraunged from God, lyued vnto sinne. And the Apostles taught but one vniforme doctrine of the worde in all places, the which worde Christ himselfe distribu­ted into hys partes, when he first commaunded repentaunce to be preached in his name, and then next forgiuenesse of sinnes. And although the Apostles had not alwayes one kinde of hearers, but such as seemed greatly to differ, both in vocation, conuersation, & nature: yet did not they thinke it good, for this cause, to chaunge or omit any thing in the doctrine of the gospel, being wholy busted, to bring many men vnto Christ, by duly & orderly dealing of his word. And vnto this doctrine of ye word, they ioyned ye vse of the sacraments, and those whome they perceyued to beleue, they tooke into the societie of the Church by baptisme with all their family, and deliuered to them the sacrament of thankesgiuing in such sort as [Page] Christ prescribed, the often receyuing whereof sealed to them the benefite of their redemption, and a thankefull commemoration of the Lordes death is therein celebrated, and the whole bodye of the Church is the more surely knitte togither with the bande of loue and charitie. And by these meanes, within the space of eyght and twentie yeares, it is euident the whole worlde was brought vnto the o­beysaunce of Christ, and that by the ministerie of such as were neyther of noble stocke, dignitie in cal­ling, nor of any estimation in learning. Therefore this was the verie working of God from aboue, wherein wee haue to reuerence his power, and to embrace his goodnesse, which so graciously prouided for the worlde, liuing oppressed vnder the tyrannie of the deuill. This booke setteth forth most dili­gently the exercises of the Primitiue Church. Great sinners and notorious wicked men, such as not long before, had wickedly enterprysed to shed the bloud of the only begotten sonne of God, embraced the doctrine of the gospell. And the same being brought to the consideration of their sinnes, openly confessed them, and trusting in the onely mercie of God through Christ, obteyned fauor and forgiuenesse. From thenceforth forsaking their former sinfulnesse, and taking a better waye and trade of lyfe, they forsooke their companie, by whome before they were polluted. And to their Godlye life, they ioyned prayers, wherein they were feruently occupied, both in consideration of their owne infirmitie, and by reason of dayly perilles and incombraunces, as many examples declare. And for that they woulde haue neyther doctrine nor the wholesome frequenting of the Sacramentes to cease, they had a speciall regarde that there might be Ministers, and Elders euerywhere appoynted, whome they placed in euery Citie, and with great diligence kept in dooing their dutye. And at length least the profession of Christ might seeme to consist onely in vaine contemplation, there sprang and grewe among them such feruent loue and li­beralitie, that we may in these dayes sooner woonder at the same, than follow it. For eche Church and congregation faythfully made prouision for their poore, and those Churches that were of best habilitie and ryches, relieued the want and pouertie of others further of, sending to them such collections of mo­ney as they had made and gathered for them. Well remembring vndoubtedlye our Sauiour Christ, which being readie to leaue the earth, appointed the poore in his place, promising to accept whatsoeuer benefite bestowed vpon them, as done vnto his owneselfe. And where being occupyed in such Godlye exercyses, all men ought to haue made much of them, and loued them: they yet founde on euery syde most grieuous enimyes. The Iewes, Scribes, and Phariseyes, and Philosophers of the Gentyles gainsayde them, whereby they were enforced to haue perpetuall conflicts with those, that had the chiefe commendation for wisedome, and learning, as well amonge the Iewes as the Gentyles. Moreouer, euen out of the Church it selfe arose false brethren, who both through their lewde conuersation hindred the growth of the Church now springing, and offended very manye with their craftie and deceyueable enterpryses: such as Ananias was among the Iewes, and Simon Magus amonge the Samaritanes. And certaine wicked persons giuen vnto vnlawfull sciences muche troubled the Apostles, and the o­ther godly. Bariesu, or Elymas the Sorcerer in Cyprus, a mayde possessed with a prophecying spirite at Philippi, and certaine exorcistes, or coniuring Iewes, at Ephesus. And when the deuill perceyued, he coulde nothing preuaile by any of these instrumentes, he began to styrre vp the Magistrates and Ru­lers, by them to keepe vnder the towarde croppe of the true and healthfull fayth. And this thing the Iewes first began, to bring Christes religion the more in suspicion, seeing that Nation where it first sprang, receyued not the same. Herevppon the Apostles were called before councelles at Hierusalem, were commaunded to silence, were beaten with roddes, and so being further threatned, were lette go againe. At length Stephen was stoned, the godlye driuen out of the Citie, and persecution raunged in euery place, neyther were the Apostles themselues spared. For Herod beheaded Iames, and thought for the Iewes pleasure to haue serued Peter likewise, if God had not after a myraculous sorte, deliuered him out of the present daunger hee was in. And the Iewes were not content themselues to reiecte Christ as none of their king and sauiour, but also they would not haue him to reigne among the Gen­tyles. Wherefore they mooued and procured vprores agaynst the Apostles in all places, as appeareth by the adoe that happened at Antioche, Iconium, Lystrae, Corinth, Thessalonica, and many other places. And finally they brought to passe, that the Apostles, and professors of the Christian fayth, were repor­ted to bee guyltie, not onely in matters of religion, but also to haue [...]oldelye transgressed and broken the Romayne lawes, and to haue troubled and distourbed the whole worlde. Wherevppon the mat­ter went so farre, that the Romaine Emperours also, whose power at that tyme stretched ouer all the worlde, drewe their sworde agaynst the Christians. But among all these so great and many daun­gers, and in so craftie and most cruell attempts of the enimies, there appeared a marueylous constan­cie of the Apostles and other beleeuers, whereby they both truely and plainely protested their fayth in Christ, and boldly defended and mainteyned the doctrine of truth, and neyther by flattrie or threats, coulde be brought to forsake the standing, wherein God had placed them. Therfore our faythfull God did not fayle them in so Godly a constancie, but declared by many and euident tokens, that he had a care of his Church. For being in bandes and prison he deliuered them out of the same, by the ministerie and seruice of Aungelles: he comforteth them with ioyfull [...]ightes and visions: he armeth them with the spirite of constancie: he giueth them a mouth and tongue which none of the enimies was able to re­sist: he confirmeth the doctrine and faith of his people with myracles: he effectually draweth the min­des of men to beleeue them: and to be short, he causeth the doctrine of the Gospell, dispite of the worlde and Prince thereof, through fire and sworde, luckily to spreade ouer the whole face of the earth. In [Page] these things is conteyned a perfite and an absolute paterne of a Church, wherevnto all things written any where else in the scriptures touching the Church, maye bee referred. This fourme or frame of a Church, it is euident, that you also (most honourable Lordes) haue followed. For where GOD did vouchsafe about .xxxix. yeares past, to illuminate our Countrey Heluetia, with the light of his word, and to call it from the darknesse of superstition into the brightnesse of his Gospell, you thinking there was no longer lingring to be made, began aduisedly and seriously to consider howe Christes kingdome might be restored in your common weale. Therefore you thought it good out of hande, to mooue the Bishoppes, and specially him of Constantia, to whose charge your whole Countrey belonged, to laye to their handes with you in abolishing of abuses and superstition, and to take order for the reforming of the Church with your aydes and assistaunce. But whyle they forgetting their vocation and dutyes, made delayes, you thought it shoulde be much to your shame and reproche, to see their negligence anye longer hinder the publike saluation and glorie of God, and therefore (for that you woulde not want of your duties) you were the Capitaynes and beginners of so godly an enterprice your selues: following the examples of Ezechias, Iosias, Constantine, and diuers others, which we reade in tymes passed did the like with great commendation, when the ministers and Bishops of the Church were founde slacke in their office. For appoynting a publike and generall assemblie of all the Ministers both in your Ci­tie, and whole territorie, you willed them to deliberate and conferre among themselues out of the word of God, touching the chiefe pointes and articles of fayth and religion. And there were, that earnestlye withstoode this your deuise, saying the determination of this matter belonged not to the iudgement of one common weale or Prince, but to the authoritie of an vniuersall, and generall councell. Howbeit their authoritie was of no such force with you, that it coulde make you looke behinde you, after you had once set your hande vnto the plough. And therefore your godly begunne enterprise did prosperouslye proceede. For in that disputation the truth had the victorie, and that in such sorte, that the greatest part of them that came to assault the same, yeelded therevnto of their owne accorde, and thought their greatest prayse and glorie to consist herein, that God had giuen them grace to bee so happely ouercome, and to follow Christes Chariot in triumph. From that daye forwarde you neuer ceased to deuise and doe all such thinges as you perceyued did appertaine to the glorie of Christes kingdome. For you purged and rydde your Churches of the drosse and filthinesse of Images and Aultares, and cleered Christes doctrine from the pernitious inuentions of mans traditions, enacting by publike authoritie that none shoulde eyther reduce and bring againe, the superstitions abolished, or else teach the flocke of Christ any thing disagreeable to the doctrine of the Gospell. The vse and administration of the Sa­craments, you caused to be brought to the fourme and order first instituted: you caused prayers aswell publike as priuate, to be duely ordered, and whatsoeuer other duetyes of true fayth, you caused to be exercysed according to the prescription of Apostolyke doctrine: yea, you caused your publike lawes, and discipline of maners to be refourmed after the rule of the gospell. And bicause no man should think you did these thinges eyther for desire of priuate lucre, or for that you delited in nouelties, you had a speciall regard that others might haue the whole fruite and auayle of the reformation, and your selues all the payne and labour in reforming. For you did not lyke sweepestakes rape and reue the Church goodes into your handes, nor put any man eyther of nobilitie or of the Church from theyr right. For those which were deceyued and caryed with the common sway of ignoraunce, you laboured to winne by friendly and brotherly instruction, and did not vncurteously cast them of. Wherby it came to passe, that they which were best witted amonge them, did afterwarde great good seruice to Christ and to his Church: and other whome eyther age, or dulnesse of wit hindered, you suffered paciently to enioy their goodes and reuenues, bicause they shoulde haue no occasion eyther to make complaint, or tumult. And whatsoeuer of those goodes fell to your administration, was appoynted partlye for the building and mainteyning of schooles, and partly for the sustentation and relieuing of the poore. For you vsed in li­berall wyse to mainteyne not onely the professors of sciences and tongues, but also certaine studentes of the same, to the number of fourescore, with continuall stipende and exhibition: insomuch that the most part of them which at this day preach Christ in your Citie, and Countrey, (which haue in them about an hundred and fortie parishes) are bounde and beholden to your liberalitie, for the rowme and place that they now are in. And such was your dexteritie in handling all these matters, wisedome in taking counsell about them, and modestie in executing them, that the thing which seemed impossible to be done, was easily brought to passe: insomuch that within short space of time, in a free nation, with­out any feare of publike tumult or sedition, with great approbation of the people, all these things that we haue spoken of were both taken in hand, and brought to an ende. For although they which thought Poperie was gainefull, and therfore coulde not well brooke the ouerthrowe thereof, attempted oftenti­mes many things: yet through the singuler benefite of God, their enterpryses were alwayes in vaine, and the tempestes by them raysed were chased away by the wholesome breath of our heauenly father. Where according to the precept of Christ, both the simplicitie of Doues, and wisedome of Serpentes, appeared in your deuyses. For as often as your aduersaryes went about eyther by flatterie and fayre promises, or by fearefull menaces to withdrawe you from your purpose, or at least woulde haue per­swaded you to haue left all controuersie in religion to the iudgement of the Bishops and Clergie: you still aunswered them both wisely and plainly after this sort: that you coulde not, nor woulde not denie or reiect such thinges, as you had learned out of Gods worde, were true, and that you were readie to [Page] render a reason of your beliefe to any man that shoulde demaunde it of you: yea that you woulde wil­lingly yeelde to any man that coulde conuince you of error▪ by the holy Scripture, and coulde teach you a better waye of saluation than you helde. Diuers your aunsweres of lyke kinde and tenour there are wherewith you stopped the mouthes of a great many, and wherein still maye be read that saying of the Apostles: Whether it be right before [...]od to hearken vnto you rather than God, iudge you. For we can­not choose but speake those things which we haue both seene and heard. Againe, We ought rather to o­bey God than men. Therefore the heauenly grace of the eternall God fauoured and prospered so godly enterprises: whereby it came to passe, that your common weale hath most happily escaped all kinde of tribulations, and at this day in the middle of the horrible and daungerous styrres and troubles of all Christendome, doth not only liue in peace hir selfe, but also is a most safe sanctuarie for forreyners and straungers resorting to hir from all places. Therefore great and weightie causes as me thinketh haue mooued me (most honourable and my especiall good Lordes) to dedicate this my labour and traueyle vnto you, wherein according to the grace of God bestowed vppon mee, I haue gone about to open and make plaine that booke, which describeth the fi [...]st countenaunce and looke of that Church that is called the primitiue Church, wyth the proceedings, encrease, and whole estate of the same, a president wher­of, I see you haue followed, with no lesse industrie and diligence, than good and happie successe. Which president if they shall follow which shall suceede you, in gouernement of the common weale, they shall both see howe you haue done nothing rashly, and on a head, and shall also perceyue themselues woonder­fully pricked forwarde, to obserue and keepe with all their power, that fourme and order of a refour­med Church and Religion, that they shall receyue of you. And surely it shall be verie profitable to me­ditate oftentymes, by what meanes and beginnings, our auncestours deuised such an order and fourme both of Church and common weale. For in so doing they shall neyther regarde slaunderers, which maliciously depraue thinges done well and godlily, neyther shall they be turned from the truth for anye stormes of persecution, or threates of the worlde that may aryse. It is also profitable manye tymes to talke of these thinges before the people, which as they are ledde most commonly with things present: so doe they easily forget thinges passed and gone, and verie seldome thinke of things to come. There­fore they allow not the deuises of the Magistrates, but when they see them ioyned eyther with present profite, or cleere of perilles and daunger. For as soone as daunger once appeareth, they finde fault and lacke of wisedome and equitie in those, whose councels they ought faythfullye to set forward and o­bey. But if they did vnderstande, that their rulers had God for the authour and guyder of their drifts and deuises, and that they did whatsoeuer they did, according to their duetie, then surelye they woulde learne more religiously to iudge of their rulers, and more easilye to obey them, and woulde not so so­denly bee mooued and turned at euerye rumour of daunger arysing. Surely this was the thing that I chiefly ment and intended, when I began openly to reade this booke to the flocke of Christ among you, and to publishe and set abroade that which I had openly spoken and declared. For I sawe that the state of this age waxing euery day woorse and woorse, was such, that it was most nedefull continually to per­vse the bookes of holy scripture, and to sette before the people, the examples of the primitiue Church, conteyned in the same, that they shoulde not be deceyued with the gloses of such as vnder a false colour and pretence of antiquitie, burthen vs with newe errours, and accuse those thinges of noueltie, which graue and godly menne haue restored vnto vs, out of the worde of God. Accept therefore, these my labours (mine honourable and good Lordes) with such fauour, as you haue manye yeares borne vnto the truth, and vnto mee, and manye other my fellowes and coparteners, euen from our childehoode. Continue your good will vnto the students of diuinitie: holde on your accustomed humanitie and gen­tlenesse toward the pilgrimes and banished for Christes sake, abide in the mainteyning of your lawes, and correcting of the peoples maners, in enhaunceing vertuous exercises, and in bridling wickednesse with iustice. In many places the horrible contempt of God reigneth. Diuers doe wickedly reiect the wholesome benefite of Gods worde, and the knowledge of Christ. Charitie in most men waxeth chill, and fayth fayleth euerie day by little and little. Iniquitie aboundeth, and newe croppes of naughti­nesse dayly encrease. God therefore being angrie▪ threatneth vs with punishment, and feareth the world with woonders, monsters, and horrible vprores of kingdomes. And yet will he neuer fayle them which abyde and continue in promoting his glorie, defende the Church of his Christe, and according to the measure of their vocation, perseuere in doing their duetie. He shall blesse your labours, and go­uerne your councels by his spirite: he shall blesse all your people, so that they shall of their owne accorde, obey your wholesome lawes, and moste happilye enioye the gladsome benefite of euangelicall peace. He shall blesse your whole Church, so that it shall go forwarde euerie day more and more in the doctrine of godlinesse. To him who is the onely Lorde of Lordes, the immortall and euer­lasting God, be blessing, honour, power, and glorie for euer. Amen. Giuen at Zurich, in your famous and chiefe Citie of Heluetia: the first daye of August, in the yeare of oure Lorde. 1557.

❧Ioannes Parkhurstus Anglus Episcopus Nordouicensis.

Multa relucenti debent haec tempora Lucae,
Et debet Lucas multa Rodolphe tibi.
Lux Lucae luxit totum diffusa per orbem,
Lux Lucae lucet nunc magè luce tua.
Ergo tibi Lucae tantum qui luminis adfers,
Christus cum Luca, lucida regna dabit.
Eiusdem aliud ad Lectorem.
Quae [...] fuerint Apostolorum
Qui ritus veteres apud (que) Patres,
Et quot: discere Lector, est ne cordi?
Huc adsis, auido legantur ore
Haec quae scripta vides pererudita,
Sacris eruta scripta quae (que) libris,
Aut è Patribus eruta Orthodoxis.
Quae multo peperit tibi labore
Gualtherus, pietate clarus at (que)
Doctrina, patriae decus, suae (que)
Praefulgens, celebres habendus inter
Scriptores: potes id negare Liuor?
Laudes quid memorare pergo, plures?
Vino vendibili haud opus virente
Est suspensa hedera: Liber loquatur.

¶ A Table of the chiefe wordes and things ex­pounded in these Homelies and Annotations.

A

A ante A.
AAron and hys chyldren cho­sen to be ministers.
Pag. 67.
A ante B.
Abelles fayth what it was.
Pag. 853.
Abnegation or denying of our selfe is the beginning of Christianitie.
Pag. 367.
Abraham is an example of the obedi­ence of fayth.
295.
Abraham pleased God wythout the ceremonialles.
293.
Abraham is in manye daungers af­ter he came into the lande of pro­myse.
297.
Abrahams faythe is stedfast, al­thoughe hee bee tryed dyuers wayes.
ibidem.
Abrahams singuler faythe is sette forth.
ibidem.
Abraham what GOD dyd with him after hee came into the lande of promise.
ibidem.
Abrahams faythe in all aduersities is vpholden by Gods promyse onely.
ibidem.
A ante C.
Actes of the Apostles instructe all states and degrees of men wyth examples.
Pag. 4.
Actes of the Apostles commende the truth and Maiestie of the prophe­ticall Oracles of vtility, necessitie, dignitie, and Maiestie.
2
Actes wherewith it begynneth the hystorie.
1.
A ante D.
Adam was a christian.
852.
Adams sinne depryued vs of lyfe.
Pag. 119.
Admiration of Gods workes is ne­cessary.
157
Admonitions out of Gods words are needefull daily.
583.
Aduersaries to Gods doctrine, who were in tymes passed.
4.
Whereof wee shoulde take comfort in aduersitie.
807
How we should vse the promises of God in aduersitie.
809.
Wee must confirme our fayth in ad­uersitie.
ibidem.
A ante E.
The deliuery out of Egypt, was a figure of oure saluation in Christ.
Pag. 298.314.
Aeneas sicke of the palsey is healed.
Pag. 418.
Acquitie in an Heathen Captayne.
Psal. 797.
The Aethiopian is conuerted.
376.
The Aethiopian is described.
377.
The Aethiopian teacheth vs that sal­uation, and all thing thervnto be­longing, commeth of the meere grace of God.
389.
The Aethiopians are vnder ye king­dome of God, according to the Oracles of the Prophetes.
376.
A ante F.
Afflictions remayne for them that ioyne them to the church.
325.
Afflictions what good they doe vn­to the godly.
101.
Afflictions ought to be an argument of ioy and comfort.
271.
Afflictions are ouercome wyth con­staunt fayth.
328
Affliction and aduersitie are not al­wayes tokens that God is an­grie.
ibidem.
Afflictions of the godly and wicked are not all of one sort.
102.
Which waye afflictions maye bee a­uoyded.
ibidem.
God seeth the afflictions of hys peo­ple.
328.
What the ende of Gods afflictions is.
151.
The causes of afflictions.
269.
The godlye haue warning of their afflictions.
744.
The afflictions of the godlye must offend no man as straunge.
263.
The afflicted, God assisteth.
308.
Wee must doe good to the afflicted.
Pag. 809.
A ante G.
Agabus telleth Paule he shoulde bee put in bandes.
766.
Agrippa and Bernice.
840.
Agrippa is skilfull in the Iewes affayres.
847.
Agrippa is a figure of such as in this worlde choake the seede of Gods worde with cares.
867.
A ante L.
Alexandria Schoole.
697.
Almesse is a woorke of mercy.
427.
What this worde almesse conteyneth in it.
419.
A ante M.
Ambition is a pernitious thinge.
Pag. 24.
Ambition in the Church, is moste pes [...]ilent.
370. and. 371.
Ambrose his constancie.
358.
A ante N.
Anabaptistes.
463.
Anabaptistes confuted, which thinke it vnlawfull to come in our Chur­ches or companie.
241.
Anabaptists are lyke to the Essenes.
Pag. 803.
Anabaptists keepe a perillous coyle, whyle they racke things belonging to straungers, and those of full age vnto christians children, keeping them from baptisme.
385.
Anabaptistes are barbarous peo­ple, despysing the knowledge of tongues, in a Mynister of the Church.
83.
The Anabaptists confuse and sediti­ous, comminiti [...] of goodes is im­proued and confuted.
147.
Anabaptistes dote in going about to condemne the baptisme of infants.
Pag. 367.
The Anabaptistes errour, which say it is not meete that a Christian should possesse anye thing of hys owne.
143.
The Anabaptists errour in the disor­dred cōmunity of their goods.
225.
The Anabaptistes disorder saying it is vnmeete for a christian to were a weapon.
432.
Anabaptistes are reprooued of obsti­nacie for that they wil yeelde no ac­count of their fayth before the ma­gistrates.
829.
The Anabaptistes temeritie forsa­king such Churches as seeme to haue any imperfection in them.
275
The Anabaptistes madnesse will not suffer the chyldren of the christians to bee receyued into the Church.
Pag. 185. and 135.
Ananias and Sapphira tempted the spirite of the Lorde.
236.
Ananias and Sapphiras consent in sinne, deserued to be punished.
237.
Ananias is a figure of such as robbe God of his honor.
230.
Ananias is a figure of false Christi­ans.
229.
Ananias lyed vnto the holye ghost.
Pag. 221.
Ananias is kylled by the worde of of Gods iudgement pronounced.
Pag. 233.
Howe great the sinne of Ananias was.
229.
What the holye ghost iudgeth of A­nanias sinne.
230.
Ananias punishment.
232.
Ananias is called to ordeyne Paule an Apostle.
399.
Ananias fearefully findeth delayes a­gaynst the expresse commaunde­ment of God.
401.
Ananias is encouraged of God.
ibidē.
Ananias calleth Paule brother.
405
Ananias layeth hys handes vppon Saule.
ibidem.
Ananias commended of Paule for hys godlynesse.
399.
Ananias obedience.
404.
Ananias boldenesse.
405.
Ananias discription.
788.
Ananias oration vnto Paule.
789.
Ananias called paynted walle of Paule.
800.
An Aungell of GOD is sent vnto Paule.
878.
Aungell of God calleth Moses.
325.
Aungels Ministery.
494. and 495
Angels are seruauntes and keepers of the elect.
246.
Aungels appearings.
38.
Aungels haue holpen men in visible wise.
36.
[Page]Aungels Ministery is an argument of Gods goodnesse.
428.
Aungels ministerie how [...] excellent it is.
376.
Antichrist sitteth in the Church of God.
282.
Antichristes spirite is in them that preache not Christ.
403.
Antioche Church referre their con­trouersie to the Apostles.
588.
Antioch Church commended.
508.
Antichristian Prelates pride.
256.
A ante P.
Apparitions of spirits or soules.
541.
Apostleship whence it hath authori­tie.
71.
The Apostles doctrine must bee re­ferred to the holy ghost.
20.
The Apostles storie must be ioyned with the Gospell, and for what cause.
9.
Apostles are ordeyned of God.
58.
The Apostles doctrine must bee be­leeued, bycause it is inspired of God.
9.
The dignitie and authoritie of the Apostles doctrine.
8.
The summe of the Apostles doc­trine.
407.
Who must be appoynted to the office of an Apostle.
63.
The profite that commeth of the or­dinaunce and calling of the Apo­stles.
58.
The profite of studying the Apo­stles.
711.
The Apostles receyue commaunde­mentes of Christ.
9.
The Apostles after they had recey­ued the holye ghost, spake wyth straunge and diuers languages.
82
The Apostles are accused of sedition and seducing of the people.
633.
The Apostles after their afflictions returne with more boldnesse to do their office.
579.
The Apostles had their authoritie of hym that sent them.
71
Apostles whypped and cast in pry­son.
634.
The Apostles after their whypping prayse God, and praye vnto hym.
Pag. 636.
How the Apostles were chosen.
66
The Apostles are Christes witnes­ses, and what the duetie of an A­postle is.
30.
The Apostles preach to the people of Cyprus.
200.
The Apostles refuse to obeye the counselles decree, and for what cause.
209. and 210.
The Apostles dyd all thing by the guyding and authoritie of the spy­rite.
620.
The Apostles are sette at libertie for feare of the people.
212.
The Apostles are the Preachers of Gods truth.
78.
The Apostles teache in the Sina­goge at Iconium.
560.
The Apostles commende the Chur­ches vnto the Lorde.
585.
The Apostles preach the gospel con­stantly.
251.
The Apostles beyng delyuered out of prison, are commaunded to ex­ecute their office.
246.
The Apostles exhort vs to perseue­raunce.
581.
The Apostles boldely wythstande the Iewes attempts.
550.
The Apostles flye from Iconium, and preach in an other place.
563.
The Apostles reioyce in slaunders and reproches, and why.
270.
The Apostles by their gestures re­pell godly worship.
570.
The Apostles retourne to Ierusa­lem.
42.
The Apostles what they doe beyng gathered togyther at Ierusalem.
Pag. 47.
The Apostles excommunicate incu­rable persons.
551.
The Apostles preache in the houses of the faythfull.
272.
The Apostles are called afore the Counsell.
197.
The Apostles purge them selfe of disobedience, new doctrine and se­dition.
258.
The Apostles go into Pisidia.
519.
The Apostles continue in prayers at Ierusalem, and in vnanimitie and perseueraunce.
47.
The Apostles remayne at Ierusa­lem.
357.
The Apostles did leade about no o­ther mennes wyues.
45.
The Apostles did thrust nothing in­to the church of their owne autho­ritie.
569.
The Apostles obey the angell.
248.
The Apostles perceyuing a grutch to aryse in the Primitiue Church, consult for a redresse in tyme.
276.
The Apostles acknowledge them­selues to be but felowes.
90.
The Apostles preach the Gospell at Perga.
585.
The Apostles haue taught vs fullye all thinges needefull to our salua­tion.
743.
The Apostles depart from Philippi.
Pag. 645.
The Apostles preache the worde of God.
512.
The Apostles are not to bee inuoca­ted bicause of the myracles they wrought.
892.
The Apostles are put in the com­mon Iayle.
244.
What the Apostles were before they receyued the holy ghost, and what after.
89. and 90.
What maner of God the Apostles preached.
163.
What the Apostles did at Pisidia of Antioch.
519.
The Apostles returne to the Cities from whence they were dryuen.
Pag. 580.
The Apostles referre all matters to the church.
214.
The Apostles are brought backe a­gaine to the councell.
252.
Why Christ chose rude and vnlear­ned men to be his Apostles.
204.
The Apostles boldly withstand the seditious.
564.
The Apostles giue the holye ghost vnto the Samaritanes.
368.
The Apostles appoynt Elders in euery church.
583.
The Apostles are Christes sworne witnesses, and whereof they must beare witnesse.
786.63.123.
The Apostles beare wytnesse of Christ in Samaria, and preach the worde of God in all townes and villages.
375.
The Apostles are despised persons of none account.
44.
The Apostles are beaten with rods.
Pag. 267.
The Apostles ascribe all thinges to God as to the author of them.
9.
The Apostles deedes after Christs ascention.
42.
The Apostles actes were done by the holy ghost.
9.
The Apostles equalitie.
64.
The Apostles authoritie in the church was equall.
70.
The Apostles communitie.
143.
The Apostles constancie.
209.257. and. 262.553.
The Apostles boldenesse in defen­ding the truth.
257.262.
The Apostles grosse question touch­ing the kingdome of Christ, the cause of their errour, and howe manifolde it was.
24.25.
The Apostles state when the holye ghost was sent.
76.
The Apostles saying, concerning the appointing of deacons.
277.
The Apostles doctrine was no new doctrine.
538.
The Apostles office and doctrine is the benefite of God.
9
The Apostles doctrine howe it was accepted of the worlde.
190.
The Apostles and Ministers due­tie.
64.
The Apostles fayth and trustynesse.
Pag. 124.
The Apostles enimies and authors of their persecution.
191.
The Apostles contynuance in prea­ching.
272.
The Apostles industrie and mo­destie.
368.758.
The Apostles render a reason whye they are sent.
 
The Apostles Sermons.
730.
The Apostles slippes and falles, is no derogation to their doctrine.
Pag. 55.
What the Apostles miracles were.
Pag. 891.892.
The Apostles modestie.
758.
The Apostles names, and why they are so often cyted.
44.
The duetie of the Apostles inioy­ned of God.
30.64.417.790.
Why the Apostles iourneys are so [...] described.
759.
The Apostles set wholy at lybertie.
Pag. 642.
The Apostles first woorke done in the Ministerie.
49.
[Page]The Apostles common exercyses.
Pag. 239.
The Apostles state while they prea­ched the gospell on earth.
4.
The Apostles testimonie, touching Christ and his resurrection.
537.
The Apostles wyues.
45.
The Apostles threatened wt death.
Pag. 262.
The Apostles are not suffered to to preache, before they bee well in­structed.
80.
A ante Q.
Aquilas is Paules hoste.
678.
A ante R.
Aristarchus.
870.
The argumentes vsed agaynst the faythfull of Christ.
772.
The armour wherewith Ministers must defende themselues agaynst the worlde.
211.
The armour wherewyth Christes kingdome is inlarged.
618.
A ante S.
Ascention of Christ maketh not care­lesse of saluation.
39.
Ascention of Christ is a comforta­ble thing.
36.
Ascention of Christ is the ende of the gospell.
7.
Ascention of Christ is no dispartion or vanishing away.
36.
What ascention is.
33.
Who ascended.
34.
Whether Christ ascended.
35.
The hystorie of Christs ascentiō.
33.
The storie of the ascention is briefe and playne, and why.
ibidem.
Circumstaunces of Christs ascentiō into heauen.
ibidem.
The ende of Christs ascention.
ibidē.
Christes ascention confirmeth hys victorie agaynst Sathan.
37.
The maner and causes of Chrystes ascention.
36.
What thynges followed after Chri­stes ascention.
42.43.
Christ opened to vs the gates of heauen by hys ascention.
ibidem.
Christ is prooued to be the Messias by his ascention.
123.
Astrologie iudiciall, and the abuse thereof.
28.
Astrologers and Soothsayers of all sortes.
28.29.
Assemblies at morning and euening.
Pag. 498.
Assemblies ecclesiasticall, why they were ordeyned.
145.146.
Assemblies of the faythfull
ibidem.
Assemblies ecclesiasticall, why they are necessary.
241.
The order of assemblies ecclesiasti­call.
529.
Wicked persons many tymes get in­to the assemblies of the godly.
282.
A ante T.
Athens praysed.
658.659.
Athenienses superscription.
[...]65.
Athenodorus counsell gyue [...] to [...] ­gustus.
[...]64.
A ante V.
Authors of the Apostles persecuti­on.
191.
Authors of sedition are the wicked, not the faythfull.
562.
Authoritie of man of what auayle it is in matters of religion.
666.
How true authoritie may be gotten.
Pag. 148.149.
Mannes authoritie gyueth no com­mendation vnto Scripture.
2.

B.

B ante A.
BAckstarters, ye authors of schisme and diuision.
589.
Backstarters not to be taken to soone into the ministerie.
519.
Backstarters shall be alwaye in the worlde.
ibidem.
Banishment is cause of ryfling of goodes and pouertie.
557.
Banished for their religion, must be comforted.
ibid. and 891.
Baptisme delyuered to vs by the A­postles, as Christ did institute it.
3
Baptisme or the fyre of Christ.
707
Baptisme an outwarde bonde of the church.
366.
Baptisme of Iohn distinguished from Christs baptisme, according to the signe & thing that is signed.
Pag. 22.
[...]aptisme of Iohn.
707.
Baptisme of Iohn and of Christ, both one.
22.
Baptisme is called the absolution, or assoyling from sinnes.
791.
Baptisme what it sealeth.
366.367.
Baptisme howe it washeth vs from sinnes.
132.133.
Howe baptisme is called the Foun­tayne of regeneration.
305.
Baptisme a seale of the promise of forgiuenesse of sinnes, in the name of Iesus christ.
23.
Baptisme is a signe of the purgati­on made by the bloude of Iesus Christ.
133.
The reason and dignitie of baptisme.
Pag. 791.
Baptisme, muste not bee neglected.
Pag. 640.
In baptisme what water ought to be vsed.
387.
To be baptised in the name of Christ.
Pag. 132.
To be baptised into the forgiuenesse of sinnes.
133.
Barnabas commendeth Paule.
412.
What maner of manne Barnabas was.
467.
Barnabas called Iupiter by ye peo­ple of Lystra.
567.
What Barsabas signifyeth.
72.
B ante E.
Beggers properties of our age.
152.
Beggers must not be suffred among the people of God.
152.
To begyn well profiteth not, with­out contynuing to the ende.
549.
Begynning of Paules sermon.
524.
Benefites of Christ towarde the in­habiters of Ierusalem.
50.
Benefites of God are then profyta­bly receyued, when men acknow­ledge GOD to bee the author of them.
155.
The remembraunce of benefites re­ceyued soone dyeth with Princes.
Pag. 315.
Berrhea lyghtened wyth the gospel.
Pag. 655.
The church at Berrhea disturbed.
Pag. 656.
B ante L.
Blasphemie is a deniall of the faith.
Pag. 856.
Blasphemous and filthy talkers are ledde with the euill spirite.
85.
Who are sayde to be blessed and hap­pye.
763.
Blessedfulnesse is to bee iudged of holynesse of place.
313.
True blessednesse discrybed.
119.120.
True blessedfulnesse is to bee most like vnto God.
757.
It is more blessed to gyue then to take.
ibidem.
To blesse is to bid farewell.
35.
The heyres of blesse.
187.
The maner of Christs blessing.
188.
Christ is the Mediator of blesse.
47.
Blessing what it comprehendeth in it.
ibidem.
B ante O.
The true marke of those that are borne againe.
138.
Bookes of the Byble belong to all men.
326.
B ante R.
The vtilitie of well bringing vp of chyldren.
615.
Breaking of breade.
140.734.
Brethren & kinsfolke of Christ.
48.
Brethren at Rome their kindenesse.
Pag. 894.
B ante V.
Burials must be reuerently vsed by christians.
359.
Burthens and yokes are all those things that are taught beside fayth in Christ.
608.
B ante Y.
Byshops could alwayes abyde to be reprehended of other Byshoppes.
Pag. 468.
Byshops of Rome make money of religion.
719.
Byshops accuse Paule.
818.
Byshops of Rome may erre.
198.
Byshops counselles what they are.
Pag. 240.
Byshops of Romes craft and tyra­nye in persecuting the truth.
191.
Byshoppe of Rome hys incurable impietie.
350.
Byshops which ought most to sette foorth Christes doctrine, greatest enimies thereof.
191.

C.

C ante A.
CAlamities of men directed to an ende by God.
 
Captiuity of Babilon.
343.
Care of God for vs.
832.
God careth most for his people, whē they are most destitute of mannes helpe.
349.
[Page]Carnall men what they seeke for in Christ.
26.
Causes of the calamities of thys worlde.
101.
Cause of all calamitie is the not be­leeuing, and gainesaying of the Gospell.
31.
Causes of calamitie are as well in the godly, as the vngodly.
101.
Causes of strife and contention.
550
Cause of saluation is fayth.
168.
Causes of the euilles of these latter dayes.
ibidem.
Causes whye Saule was cast of.
Pag. 528.
Causes of afflictions are to bee dili­gently considered.
269.
C ante E.
Centurion is Paules friend.
871.
Centurion gentlye obeyeth Paule.
Pag. 810.
Centurion and his souldiours fayth.
Pag. 882.
Ceremonies that ye Apostles taught are certaine.
3.
Ceremonies of the lawe are aboly­shed.
76.
Ceremonies in religion, howe farre they are lawfull.
349.
Ceremonies of the olde lawe, to what ende and vse they were.
292.
Certainetie and antiquitie of christi­an fayth.
175.
C ante H.
Chanaan lande a figure of our salua­tion, and of heauen.
294.
Charitie of the Apostles towarde their enimies.
561.
Charitie must be vsed, euen towarde the vnthankfull.
355.
Charitie is the cognizaunce of Chri­stes children.
77.
Charitie hath hir markes and to­kens.
ibidem.
Charitie and wisedomes examples.
Pag. 758.
What the nature of charitie is.
896.
Charitie is not suspitio [...]s.
769.
The propertie of charitie.
756.
Charitie in Steuen.
351.
The effect of Gods chastisement de­clared in Paule.
395.
The chastisement of God requyreth repentaunce.
ibidem.
The duetie of those whome God chastiseth.
491.
Chiliastes errour touching the dwel­ling on earth.
98.
Goddes children acknowledge hys iudgements, and amend by others examples.
 
Who be the children of God.
94.
Howe the children of GOD are knowne.
181.
The children of Iacob grieuouslye offende.
308.
Choyse of meates.
434. and .435.
Christian libertie must bee maintey­ned.
607.
Christian fayth doth not derogate from humanitie and ciuilitie.
293.
The beginning of the christian faith.
Pag. 202.
Christians nowe denie and betraye Christ as the Iewes did.
166.
Christian people may sometime saue themselues by flying.
411.
Who ought to bee called Christians.
Pag. 141.
Howe christians be ydolaters.
343.
Christes enimies.
100.
The begynning and vse of a christi­an name.
490.
Christians what they owe to theyr brethren, being in daunger for the testimonie of Christ.
491.
Christians must talke of the king­dome of God.
15.
Christians must increase, & go for­warde in fayth.
476.
What the markes and weapons of christians are.
227.
The duetie of christians.
879.793. and 761.
The sacrifices of christians.
ibidem.
Christians maye vse the lawe for their safegarde and succour.
838.
Christians maye possesse thynges of their owne.
143.
Christians maye seeke ayde of Ma­gistrates.
812.
Christians which waye they maye get themselues fauour and autho­ritie.
241.
Christians must boldely defend their cause.
500.
Christ is reiected of the buylders.
Pag. 202.
What Christs last comming teacheth vs.
41.
Why Christes second comming is so long differred.
175.
Howe Christ is the aungell of the great counsell.
326.
Christ instructed hys Apostles with commaundementes, before he left the earth.
8.
Christ is taken hold of by faith.
544
Christ is the head of apostolike doc­trine.
679.
Christ comforteth hys Apostles, be­ing in errour of an earthly king­dome.
30.
Christ descrybed of the Prophetes to be honourable.
2.
Christ called a Mountayne of the Prophets.
ibidem.
Christ is the Sauiour of all Nati­ons.
32.
Christ being preached, the kingdome of God is preached.
119.915.
Christ by his diuine power and o­peration is euery where.
40.
Christ is very God.
106.448.
Christ is the Lorde.
127.
Christ is the name of God, and the Image of hys father.
9
Christ is a priest.
127.
Christ is a man.
106.
Christ is a man approoued of God.
Pag. 107.
Christ is lyfe, and they that beleeue in hym haue lyfe.
12.
Christ is the lyfe and the resurrecti­on.
119.
Christ is an vniuersall sauiour.
127.
Christ dyed according to Gods ap­pointment.
109
Christ was a very man of the stock of the Iewes.
178.448.
Christ tooke hys humane nature in­to heauen.
35.
Christ appertayneth to the Iewes.
Pag. 184.
Christ is ascended into Heauen, the place of the blessed.
35.
Christ is ascended into that place, whyther our bodyes must also as­cende.
ibidem.
Christ gyueth light to his people in the myddle of darknesse.
494.
Christ was crucyfied, being inno­cent.
535.
Christ shall iudge the quick and the deade.
457.
Christ resembled to Moses.
179.
Christ seeth and careth for his sheepe on earth.
8.
Christ is the peacemaker betweene God and man.
448.
Christ the Prince and chiefe of all Prophets.
333.
Christ is ye Phisition for sinnes.
130.
Christ ouercame by death.
381.
Christ preached by Moses and the Prophets.
177.
Christ is the Prince or chiefe of the Prophets.
333.
Christ is a Prophet.
178.
How Christ must be acknowledged and confessed.
649.
How Christ must be preached.
ibidē.
How Christ perfourmed the office of a priest.
6
How Christ is a stumbling block to the Iewes, and foolishnesse to the Gentyles.
663.
Christ ruleth in the myddle of hys enimyes.
242.
Christ is declared a king by God his father.
2.
Christ is a king and a priest.
37.452
Howe Chryst fulfylled the office of a king.
6.
Christ is a victorious king.
126
Christ aduaunceth vs to saluation.
Pag. 576.
Christ is not euerye where in bodye
Pag. 34.35.
Christ ought to dye but once.
540.
If Christ bee still on earth, in hys body, then his Godhead is absent.
Pag. 39.
Christ was solemnly-declared to bee our teacher.
58.
Christ onely is to bee heard in the Church.
19.
Christ is the hope of Israel.
897.
Christ our high Priest is entered in­to the true sanctuary.
37.
Christ is set ouer Sion, that is ouer the Church of God.
11.
Christ ascended aboue the heauens, how it is to be vnderstanded.
35.
Christ verie God and man ascended, how it is to be vnderstanded.
34.
Christ being verye God, receyueth the holye ghost in hys humanitie.
Pag. 124.
Christ very God and man.
106.
Christ being a conquerour appeareth [Page] for vs in heauen.
37.
Christ the author of lyfe and salua­tion.
851.
Christ is called iust or righteous.
Pag. 794.
Christ is the annoynted of God.
127
Christes last act wyth his disciples.
Pag. 34.
Christes descention into hell.
117.
Christes comming visible and inuisi­ble after what sort.
41.
Christes soule in hell, was subiect to no torments.
118.
The knowledge of Christ is neces­sarie to saluation.
542.
The knowledge of Christ is reuea­led by God onely.
791.
Christes talke wyth Paule.
793.
Christes studye and care for hys church.
8.
Christes diuinitie ascendeth not.
Pag. 34.35.
Christes doctrine howe it ought to be considered.
3.
Christes departure from the earth.
Pag. 33.
Christ and Moses compared togy­ther.
179.
Howe wee bee made partakers of Christ and saluation.
458.
Christes ensamples is set before vs to follow.
113.
Christes trustinesse and loyaltie to­wardes God.
ibidem.
Christes fayth in hys promyse to­warde hys Apostles.
2.
Christes flying and auoyding.
324.
Christ what he did after his resur­rection.
10.
Christs enymies in stryuing against God, fulfill hys deuise.
218.
Christs enimies counselles must not be consented to.
579.
Christes manhoode is taken into e­ternall ioy and glory.
119
Christ Iesus his power.
367.
The true knowledge of Iesus Christ.
105.
Christes merite can not bee vanquy­shed by any sinne of man.
130.
Christes whole seruice consisteth in workes and teaching.
6.
Christs ministerie descrybed in fewe wordes.
259.
The abusers of Christes name for vauntage shall be punished.
710.
The indaungered for Christes name must not be forsaken.
826.
Under the name of Christ, ye whole gospell is conteyned.
361.
Christes obedience.
113.
Christes office.
188.
Christes workes and miracles what they were.
6.105.
Christes death and passion.
108.
Christes power in bringing downe hys enimyes.
785.
Christs promises are inuiolable.
4.
Christes kingdome is not of thys worlde.
[...]8.
Christes kyngdome belongeth as well to all Nations, as to the Is­raelites.
25.
What wee ought to seeke for in the kingdome of Christ.
94.
Christes aunswere to the curyous question of hys Disciples, touch­ing the carnall kingdome which they imagined.
27.28.
Christ by his resurrection is proo­ued to be God.
673.
Christs sacrifice p [...]rgeth our sinnes.
Pag. 455.
Christes spirite is the interpreteur of the lawe.
76.
Christes spirite what it worketh in men.
155.
Christes feruent desire of mens sal­uation.
397.
Christes power is inuincible.
350. and .351.
Christes visible comming serueth for our comfort and instruction.
ibidē.
Christes last company wyth hys A­postles, why it is so diligently des­crybed.
16.
They that followe Christs bydding forsake the sea of Rome.
784.785
To Christ we owe fayth and obedi­ence.
180.
Christ fulfilleth whatsoeuer the pro­phets foreshewed of hym.
123.
Christ and the deuill haue no fellow­ship togyther.
316.317.
Church meetings.
733.
The Church of God is the house of God.
68.
In the church is sure fellowship and saluation.
413.
Who are receyued into the church of Christ.
155.156.
Euery man must not bee suffred to speake in the church.
 
C ante I.
Circumcision teacheth vs that the begynning of our generation is corrupt.
545.
Circumcision doth not iustifie.
303.
Circumcision was vnprofitable to the Iewes, and why.
341.
Circumcision spirituall what it is.
Pag. 349.
Circumcision a signe or couenant of the Testament.
304.
The confidence in circumcision bea­ten downe by Steuen.
303.349.
Cities of Iurie, their vnhappye e­state.
18.
Ciuill or lawfull defence permytted to christians.
896.
C ante O.
Comfort must be vsed towarde the afflicted.
812.
The commendation of Paule and Barnabas.
607.
Companying with the wicked must be auoyded.
398.
What company is hurtfull to christi­ans.
406.
Godlye companye is the delyght of true christian people.
ibidem.
They that seke but their owne cōmo­ditie, of what spirite they are.
751.
The Communitie of the Apostles.
Pag. 143.
Communitie or liberalitie.
139.
Communities cause efficient is the loue of God.
146.
Example of christian Communitie.
Pag. 143.
The fountayne and order of Com­munitie.
224.225.
Communitie of goodes whether it be necessary.
143.144.
The true trade of communitie.
ibidē.
What communitie of goodes was in the begynning of Christes reli­gion.
226.
Communion of the Lordes supper how profitable it is.
140.
Commaundements of God fulfilled what a blessing it purchaseth.
 
Commaundementes of God trans­gressed, procureth infelicitie.
 
Conclusion of Paules sermon.
83 [...].
Concorde of mindes.
49.
Concord and vnanimitie is to be had in the church.
223.
What concorde is acceptable before God.
78.
Concorde and vnitie of mindes most necessary in setting forth the king­dome of God.
369.
No condition or degree of men neg­lected with God.
624.
Confession of the Aethiopian.
386.
Confession of Christ and fayth must go togyther.
85.86.240.
Confession of the faith in Christ.
133.
Confession of the fayth most besee­meth ministers.
824.825.
Confession of the fayth is no indiffe­rent thing.
86.
To confesse Christ boldely is an ef­fect of the holy ghost.
85.
When confession of fayth is requi­site.
829.830.
To confesse Christ is a gloryous thing.
765.
Confession of a true fayth in Ste­uen.
3 [...]2.
Confidence taketh holde euen of the godly.
101.
Confidence hypocriticall.
232.233.
The maners of those that are confi­dent.
881.
The disciples mindes confirmed by the Apostles.
580.581.
The confirmation of the Apostles oration, made to the people of Li­stra.
571.
Congregations howe they maye be edified.
 
Coniunction of mindes is the foun­tayne of liberalitie.
143.
Conscience in matters of religion, must be chiefely regarded.
801.
Cōsciences of men must not be snar­led.
612.
Conscience pricketh and molesteth euen the wicked.
251.
The terrours of conscience.
129.
The consent of the wicked endureth not long.
805.
Consenting vnto sinne deserueth pu­nishment.
236.
Consent of the Synode at Ierusa­lem.
604.
The consolation of Christs last com­ming.
41.
Arguments of consolation.
684.
Example of godly consolation.
ibidē.
[Page]The power of Gods consolation ap­peareth in afflictions.
636.
The effect of the consolation of the holy spirite.
416.
God confyrmeth hys consolation by deedes.
808.
Consolation in aduersitie, whence it must be set.
809.
Consolation wherewyth GOD strengthneth hys people.
113.
The maner of Gods consolations.
Pag. 807.
Constancie.
740.
Constancie and boldenesse in Paule.
Pag. 689.
An example of christian constancie and boldenesse.
792.21.22.
The heynous offence of the counsell of Constaunce agaynst the holye Martyr Iohn Husse.
245.
The contempt of the ministers pro­ceedeth of the contempt of Gods worde.
336.
Contempt of Gods word, is the be­gynning of all vngodlynesse.
ibidē.
Contentions of the Iewes with the Apostles.
550.
Contention about iustification be­fore the Apostles.
594.
Conuersion of Paule, whye it is so dyligently descrybed.
399.
The hystorie of Paules conuersion.
Pag. 857.
Conuersion what effect it bringeth.
Pag. 625.
Conuersion hath hir begynning of God.
786.
Conuersion cōsisteth in three points.
Pag. 625.
The maner of true conuersion.
787.
An example of true conuersion.
Pag. 375.
The duetyes of those that are con­uerted.
787.
Corinthe what manner of Citie it was.
677.
Cornelius compared with the soul­diours of our dayes.
427.
Cornelius obedience.
431.
Cornelius calling.
428.
Corne throwne into the Sea.
885.
Corporall absence of Christ hinde­reth not the faythfull.
124.
Corporall presence of Christ is none vpon the earth.
38.
Corporall presence of Christ, wrong­fullye maynteyned in the supper, confuted by arguments.
38.
No corporall presence of Christ vp­pon earth after his ascention.
ibidē.
No neede of Christes corporall pre­sence vpon earth.
8.
They that defende the corporall pre­sence of Christ in the supper, denie the veritie of his body.
11.
Correction in religion is necessarye.
 
Corruption of our nature.
531.
Man is subiect to corruption.
541.
Corpses why they were washed in tymes passed.
 
Counsell of the Priestes & Scribes.
Pag. 794.
An example of an antichristian coun­sell.
796.
The counsels decree agaynst the A­postles.
206.
Counsell gathered in the holy ghost.
Pag. 598.
A Paterne and fourme of a lawfull counsell.
250.
Counselles of the Pope descrybed.
Pag. 196.
Counsell called to wythstande the Apostles.
249.
The question asked in the Priestes counsell.
198.
What the Popes counsels are.
794.
Ministers must not bee commytted to antichristian counsels.
778.779
How Papistes deale with the fayth­full in their counsels.
598.
Counsell howe to make an vnitie betweene the Iewes and Gen­tiles.
601.
Counsell of the elders discussed.
771.
The ende of mannes counsell is not happie.
771.772.
The counselles of God are daunge­rous to search.
555.
The counselles of God can not bee hindered by mannes deuise.
251.
The counsels of men agaynst Christ are but vayne.
204.
The counsell of the souldyours to kyll the prysoners.
886.
Couetousnesse pulleth the mynde from God.
631.
Couetousnesse commonlye maketh men the enimies of truth.
631.
Couetousnesse in Ministers is to be condempned.
756.
Paule disswadeth from couetous­nesse by his owne example.
ibidem.
Couetousnesse in the Church, is a great euill.
804.
Couetousnesse howe hurtefull it is.
Pag. 631.632.
Howe couetousnesse robbeth God of his honor.
370.
Cowardly feare.
25.
C ante R.
Craft and subtiltie in Steuens accu­sers.
289.291.
Craft of the enimies of truth.
 
Craft of Sathan.
588.
Creple or lame man heareth the gos­ple and beleeueth.
565.
Creple from his mothers wombe healed through the power of God.
Pag. 151.
Creple miraculously healed.
566.
Creples state most miserable.
565.
Crosse must Christians beare after Christes example.
206.
The crosse and slaunderous death is no token of Gods wrath.
490.
The crosse is not one of the least notes of Christs church.
415.
The crosses standarde is the try­umph of the faythfull.
253.254.
The crosse must not offend vs.
647.
C ante V.
Curious and vnprofitable questi­ons.
27.28.
Curiositie a great euill.
27.
Custome of GOD in punishing of sinners.
59.
Custome must gyue place to y word of God.
442.

D.

D ante A.
DAmascus delyuereth Paule out of daunger.
411.
Day of refreshing.
174.
Day of restitution.
175.
What is the great day of the Lorde.
Pag. 97.
Dauyd prophecied of Christ, bicause he was a Prophet.
121.
Dauid reported to haue fulfilled all the wyll of God in what sence.
Pag. 529.
Dauids authoritie among ye Iewes.
Pag. 121.
Dauids prophecie touching Christs ascention declared.
125.
Dauids prophecie touching Christs resurrection declared.
123.
Dauids prophecie concerning christ.
Pag. 122.
Dauid praysed.
529.
Dauids sinnes reprooued by the worde of God.
129.
Dauids persecutions are figures of Christes persecutions.
59.
D ante E.
In what state the dead are.
541.
Deacons openly elected.
66.
Deacons of the Church dyd some­time Minister.
286.
Deacons who ought to bee, & what maner of men.
278.
Deacons vppon what occasion they were ordeyned.
274.
Deacons howe they were chosen at the begynning.
66.67. &c.
Deacons of the church.
280.
Deacons instituted in the Primitiue churches, haue three commodities.
Pag. 283.
Death is not the destruction of the fleshe and body.
116.117.
Death of Christ was voluntarie.
Pag. 380.
Death is a rest or quiet.
117.
Death hath no power vpō the soule.
Pag. 116.
Death is an enterance into the king­dome of heauen.
355.356.
Death is a ioyfull thyng.
116.
Decins after he had shed the bloude of the Martyrs, dyed in a barba­rous Country, with hys Sonne, where his body could not be found to be buried.
301.
Decree of the Synode apostolike declared.
608.
Decree renewed for the not preach­ing of Christ.
ibidem.
Deceyuers vse to chalenge godlye honor.
570.571.
Degrees of dignitie among christi­ans are not abolished.
292.
Deliuerie out of Egypt, cyted by Paule.
525.
The delyuered must ascrybe the glo­rie vnto God.
496.
The delyuered out of one trouble, must prepare them to an other.
Pag. 810.
[Page]The duetie of the delyuered out of daunger and trouble.
167.
Death of the godly, expressed by this worde sleeping.
355.
Death is but a sleepe.
356.
Death is a passage into heauen.
ibidē.
The causes of Christes death.
108.
The effect of Christes death.
111.
Death of Christ is included in hys resurrection.
64.
Death is to be considered.
541.746.
Death and the Deuill conquered by Christ.
381.
The rest after death is grounded vpon hope.
117.118.
Death must not be procured.
638.
Death of Christ must not offend vs.
Pag. 535.
Death must not offende vs.
381.
Deade Corpses must bee decentlye buryed.
358.
Deade men canonized deface the me­rite of Christ.
359.
Deuill what hee maye doe by Gods permission, but not of hys owne absolute power.
364.
Deuils notable pollicie.
809.
D ante I.
Diana called Multiniamia, or the nourisher of all thyngs.
722.
Dianas Image come downe from heauen.
726.
Difference betwene Saule and Da­uyd.
529.
Difference of the olde and newe Te­stament.
95.
Difference betweene Christ and mi­nisters.
22.
Difference betweene the doctrine of Iohn and Christ.
698.
Difference betweene the godlye and vngodly.
494.
Dignitie of the Ministerie of the church.
623.
Dignitie of all men is one before God.
601.
Dyligence of Herode in watchyng Peter.
490.
Dioclosian, Maximinian, and Ga­lerius persecuting the Church, are destroyed of God.
301.
Disobedience layde to the Apostles charge.
256.
Disobedience reprehended.
878.
Disobedience punished.
875.
Discipline in the Church, taught by the Apostles.
3.
Discipline in the church necessarie.
Pag. 150.
Discipline at the Table.
883.
Disciples of Christ, comforted by aungels.
41.
Disciples after hys ascension desyre styll his bodily presence.
38.
Disciples reprehended of the Aun­gels.
38.
Disciple what the name teacheth vs.
Pag. 419.
Disciples at Ierusalem, afrayde of Paule.
412.
Dissention workers.
588.
Dissentiōs no cause why we should doubt of our saluation.
588.589.
Dissention in religion, must not of­fende vs.
592.593.
Dissention betweene Paule & Bar­nabas.
612.
D ante O.
Doctrine of the Apostles.
139.
Doctrine is tyed to no place.
899.
Doctrine deuised by the holye ghost, must be taught in the church.
20.
Doctrine of Christ maye be learned out of the Prophets.
383.
Doctrine of the gospell succeedeth most luckily among the enymies thereof.
553.
Doctrine of faith is not against good workes.
640.
Doctrine is the chiefe thyng in the church.
280.
Doctrine of Paule accused.
773.
Doctrine of Paule out of the scrip­ture.
648.
Doctrine Apostolike which is true.
Pag. 407.
Doctrine of truth can neuer bee so wisely & modestly preached, but the world wyll seke to reprochit.
289.
Doctrine Apostolike hath Christ hir author.
8.
Doctrine apostolike whence it sprin­geth.
900.
Doctrine of Christ whereto it ser­ueth.
7.
Doctrine of Christ begynning and ende.
63.
Doctrine is chiefely to bee cared for in the Church.
139.
Doctrine how Paule vsed it.
648.
Doctrine taught of the Apostles is true.
3.
Doctrine of Christ contemned, brin­geth punishment.
547.
Doctrines that deface the merite of Christ are pernitious.
248.
Doctours of the Church called pil­lers.
345.
Doctours who be.
508.
Doctrine Apostolike disturbed by the Professours.
407.
Doctrine of Christ planteth not li­centious lyfe.
530.
Doinges of m [...]n must be examined after the rule of Gods worde.
 
Domitian a persecutor of ye Church, kylled by his owne men.
300.
D ante R.
Dronkennesse whereof it beginneth, and what euill is in it.
92.
D ante V.
Dutie of christian men in persecuti­tions.
491.
Duetie of them whome Christ hath lyghtened.
790.
Duetie both of Iewes and Gen­tiles, is to seeke the Lorde.
601.
Duetie of christians what it is.
180.
Duetie of seruauntes.
437.
Dust shaken of.
557.

E.

E ante D.
EDucation and good bringing vp of children, howe profitable it is.
617.
E ante F.
Effect of the Apostles sermon.
569.
Effect of Gods promisses.
846
Effect of Peters sermon.
129.
Effect of the Apostles counsell.
137.
Effect of the Apostles doctrine.
561.
Effect of persecution and banishe­ment.
557.
Effect of Gods worde in the elect, and their du [...]tie.
555.
E ante L.
Election or choosing is from euerla­sting.
554.
Election gratuitie, or free, the foun­tayne of all goodnesse.
525.
Electing of Ministers vnorderlye, what hurt it doth.
70.
Election lawfull, getteth Ministers authoritie.
ibidem.
Election lawfull confirmeth Mini­sters in their office.
ibidem.
Electing Ministers in the Church, asketh heede and dyligence.
281.
Election is not hyndred through our sinnes.
681.
Electing must be made openly in the sight of the church.
66.
Election and Predestination are cer­taine.
687.
Election what the ende and marke thereof is.
29.
Election of Ministers must be vsed as in the primitiue church.
68.
The elected bee n [...]t free from cōmon calamities.
420.
The elect acknowledge and receyue the worde of God.
548.
The elect easilye knowe the worde of God.
555.
The elect what their disposition is.
Pag. 138.
The elect are chosen out of all sortes of men.
509.
The elect God tryeth diuers wayes and delyuereth them when they looke least for it.
805.
Electing of Ministers in the Pri­mitiue Church.
66.
Eloquence a gyft of the holy ghost
Pag. 698.
Elymas the Sorcerer contendeth with Paule.
514.
Elimas contention wyth Paule, how it ended.
517.
Enemies of the truth must be bold­ly reprehended.
516.
Enemies of the truth, what wea­pons they vse.
833.
Enemies of the truth what craftes they vse.
192.245.
Enemies of the Apostles, who.
191.
Enemies of Christ and hys gospell, who.
ibidem.
Enemies of Christ depriued of all helpe and dignitie.
60.61.
Christes professed enimies must bee fledde.
136.
Enemies of Christ howe they shall be punished.
59.
Enemies of Christ are the persecu­tors of hys church.
393.
Enemies of Paule set at debate a­mong themselues by God.
805.
Enemies greatest to the truth, are Priestes.
191.244.
[Page]Enemies of the truth and of the Mi­nisters who.
244. &. 819.
Enemies of the truth are giuen vp into a reprobate sense.
287
The attemptes of Christes enemies are vaine.
242
The attemptes of the enemies of Christ.
218.
Enemies of Christe fight againste God, and yet execute his counsell.
Pag. 218.219.
What ende Christes enemies haue in their enterprises.
262.
Enemies of Christ conspired what their propertie is.
268
The enemies of Christes enterpri­ses are folish.
251.
The enemies of Christes enterprises easely disappointed as appeareth by examples.
394
The enemies of the Churches, en­terprises are nothing but mere con­ceipte and opinion.
856.
The enemies of Christ destruction.
Pag. 59.
The craftes of the enemies of the truth.
192.245.
The enemies of the truthes enterpri­ses defeated, and the godly defended
Pag. 246.
The enemies of the truthes impu­dencie.
833.834.
The enemies of the truth how they must be delt with.
199.
E ante P
Ephesus estate and condicion.
704.
Epicures.
26.
Epicures opinions.
660.
Epicurious lyfe shal raigne toward the later tymes.
661.662.
Epistle of Captaine Lysias, and the parts therof.
814.
E ante R.
Errours manifest and knowne, must not be denyed.
408.
Errour of the Apostles what como­ditie it hath.
25.26.
Errour of a carnall kingdome ima­gined by the Israelites, appeareth by scripture to be olde.
27.
Errours rooted are hard to be pulled vp.
ibidem.
E ante S
Essenes secte what it was.
803.
E ante V
Euangelists sincere, how they may be discerned from false.
ibidem.
His Baptisme dilygenly described.
Pag. 384.387
Eunuch complayneth not of Philips departure.
387.
Eunuche is zelous although ignorāt in many things.
382.383.
E ante X
Examples speciall make no rule ge­nerall.
143.
Examples of Auncestours excuse not errours.
673.
Example of godly persons preserued by the Lord.
233.
Excecation and blyndenes of the wicked is incurable.
252.
Execution or accomplishing the mes­sage sent to the Church at Antioch.
Pag. 610.
Execution of Lawes is the lyfe of them.
618.
Examinacion of Ministers necessa­ry to be had in the church.
15
Example of a christian boldnes.
90.
Example of an effectuouse power & working of the holy ghost.
ibidem.
Exercise of the Apostles.
611.
Exhortacions necessary to styrre vp the people.
521.
Exorcistes or Coniurers in ye church
Pag. 712.
Exorcistes of the Papistes.
713.
Externe, or outwarde religion.
640.
F ante A
FAce of god what is ment by it.
120.
To be gathered to ye fathers what it is.
541.
Fathers alwaies contemned Moses.
Pag. 321.366.
The vaine braggers in younger and later fathers.
164.
Fathers neuer obedient to gods commaundements.
343.
Fathers in the beginning pleased god by fayth onely, without the lawe & ceremonies.
292.
Fathers which are to be followed in religion.
162.
Affiaunce in Fathers, beaten downe by Steuen.
350
Fathers examples, how they are to be followed.
292.
False Apostles make their hearers vncertain of saluation.
606.
False Prophets seeke the frendship of great estates.
515.
False teachers, muste bee noted by name, and set out in theyr colours.
Pag. 516.137.
Faultes cōmitted by other men, can­not excuse vs.
519
False witnesses brought againste Steuen.
287
False teachers and their societie must be auoyded.
137.
False Apostles are nicked.
606.
False prophets seke nothing but how to turne men from the fayth.
137.
Fame of those ye deserue wel of mens saluacion must bee defended.
607.
Famine and persecucion vse to come togither.
487.
Familie well instructed, how com­modiouse it is.
431.
Familie brought vp in the feare of God.
427.
Faith of Christ no cause of calami­ties.
101.102.
Faith must not be dissembled.
385.
Faith is the gift of God.
566.
Faith belōgeth to the elect only.
553.
Faith is the meane wherby we take holde of saluation.
168.
Faith thinketh not baptisme in vain, or vnprofitable.
384.
Faith and religion must not bee iud­ged according to the successe it hath in this world.
385.
Faith commeth by hearing.
565.
Faith in Christ is the thing of most auncientie.
896.
Faith onely in Christ saued the Gen­tiles.
3.
Faith diuersly tryed.
879
Faith must not be iudged according to the numbre of followers.
51.
Fayth is not ydle.
419.
Faith letteth not, but that we muste pray.
47.
Faith of Paule.
823.
True fayth beleueth aswel the lyfe of the body, as of the solue.
12.
Faith of the fathers is most aunciēt.
Pag. 852.
Fayth ouercommeth the world.
142.
Fayth of the olde and new Testa­ment both one.
597
Faith which waye it is truly defen­ded.
854
Fayth must not bee iudged of accor­ding to the auctoritie of men.
43.
Faith of what certaintie and anti­quitie it is.
183. &. 122.
The chiefe articles of the Christian fayth.
105.108.111.
The whole summe of the Christian fayth.
823.
Fayth must be learned & confyrmed of Paule.
816.
Faithes effect taught by the example of the Apostles.
42.
An example of Faithe and charitie.
Pag. 679.
Faith and the Gospells fruites.
823.
Faithes fruites.
169
Faithes frutte and operation.
640.
Fayth how certayne and of what auctoritie it is.
122.
Faythes propertie.
138.889.
A great argument of fayth.
881.
Fayth to iustifie taught by the Pro­phets.
459
Faythes nature.
138.
Faithes dignitie.
538
Faythes obedience, strength and effi­cacie.
42.320.
Faithes woorke paciently to suffer discipline.
529.
Fayth in Moses singuler.
334
Fayth wyll not lye hydden.
384
Faythes state in this world.
853
Faythes force declared by the exam­ple of Abraham.
296.297.
Fayth can not be separated from cha­ritie.
641.
Faithe getteth saluacion proued by Steuen.
296.
Fayth onely is sufficient to mans sal­uation.
3.
Fayth of gods people tryed by him.
Pag. 557.
Faythe and constancie of his people how god doth exercise.
623.
Faith only whether it iustifieth men, or whether righteousnes of the law be necessary.
589
Fayth taketh holde of the forgiuenes of sinnes.
458.
Fayth taketh holde of gods promi­ses.
879.
Faythfull mynde heareth the worde of God willingly.
700.701.
Faythful prayer of what power and efficacie it is.
637.
Faythful haue god to reuenge theyr [Page] cause.
489
Faithfull are chosen in Christe, tho­rough the mere [...]auour of GOD.
Pag. 29
Faythfull what they abyde in this world.
800
Faythfull sometyme erre.
462
Faythfull what they seeke in Christ.
Pag. 26.27
Faythfull dye happely in euery place and they dye not in misery, that dye banished out of theyr Countrye.
Pag. 313
Faythfulls exercises.
461
Faythful in lytle safetie in this world
Pag. 212
Faythfulls estate on earthe.
299
Faythfulls persecutours, Christes persecutours.
789
Faythfulls surest marke is the faith­full keeping of the Apostles doc­trine.
139
Faythfull in daunger too bee layde wayte for of theyr own household.
Pag. 56
Faythfulls true marke, is mutuall loue and agreement.
223
Faythfulls condicion or propertie.
Pag. 298
Faythe of the Fathers of the olde Testament, and oures proued all one.
597
Faythfull are not destitute of gyftes of the holy ghoste.
134
Faythfull haue the effect of goddes holy Spirit among them indiffe­rently.
96
Faythfull what they are called in Scripture.
148
Faythfulls smal nombre must offend no man.
50
F ante E
Feastes instituted of God, and why.
Pag. 75
Feare what it comprehendeth in it.
Pag. 4 [...]6
Feare of the wicked is preposterous.
Pag. 475
Feare the worste Counseller that is.
Pag. 401
Feare forbydden.
681
Felix what he was.
814
Felix and D [...]usolla heare Paule.
Pag. 828
Felix the husbande of three queenes.
Pag. 815
Festus a president of suche as the woorde of God with a prophane mynde.
865
Festus, cause that Paule is herde with attencion.
846
Festus beareth Paul wytnes that he is innocent.
842
Festus admitteth Paules appeale though vnwillingly.
839
Festus oracion to Agrippa touching Paule.
841
Festus iniquitie and vnrighteousnes.
Pag. 837
F ante L
Flesh of Christ taken vp into Hea­uen, is a pledge that ours shall go thether also.
36
Flesh and bloud, in what sence it can not inherite the kingdome of Hea­uen.
38
F ante R
Frutes of sainct Paules Doctrine.
Pag. 649
Frute of fayth is Ioy of the consci­ence.
387
Frute of Apostolike study.
618
Frutes of true godlynes.
147.148
F ante Y
Fylthy communicacion what a sinne it is.
84
Fylthines or whoredome with I­dolles.
335
G ante A
GAlerius ende a persecutour of the Church.
301
Gamalils counsel.
264
G ante E
Gentiles called.
424
Gentiles fyrst called in Cornelius.
Pag. 425
Generatione how it is taken in the Scriptures.
381
G ante L
Glory of Christ what it is.
381
Glory gotten by aūcestrie but a vain thing.
307
Glorie in tytles and successione, but a vanitie.
606
Glorying in the Gospell and woorde of God but vaine oneles in deede we followe that is prescribed ther­by.
350
To glorifie the woord of God what it is.
555
G ante O
GOD of Abraham, Isaac, and Ia­cob, and of the Fathers.
163
God the auctour and fountayne of all goodnes.
575
God aduaunceth abiect and despised persons to honour.
330
GOD warneth vs of daungers and giueth vs Counsell in tyme.
Pag. 872
God prouideth for his Church by his prophetes.
483
God [...]ustifieth vs of fauour, through fayth in Christ
594
God may bee better knowen by his woorkemanshippe of the worlde, then by Images.
671
God scattereth the Councells of his enemies, and defendeth his ser­uants.
246
God defendeth his seruauntes in the myddle of wolues.
142
God mixeth aduersitie with prospe­ritie.
316
God punisheth no person, but fyrste he conuicteth him of his sinne, and maketh him vnderstande the cause of his punishment.
236
God is not worshipped with sacrify­ces.
667
God muste not be tempted.
236
GOD neglecteth not a mans state though he seeme to forgette him.
Pag. 807
GOD hath no respect of persons.
Pag. 446
God can be expressed by no Image.
Pag. 672
God is the maker and gouernour of all things.
573
God of the Fathers.
826
God, in what sence he is the God of Abraham, Isaac, and Iacob.
Pag. 327
God muste be inuocated in Christe.
Pag. 103
God helpeth his people beyonde all theyr expectacion.
316
God resisteth them that withstande the Doctrine that hee reuealeth.
Pag. 805
God saueth his people euen in the pyt of destruction.
527
God deliuereth the Apostles, callinge vppon him.
637
God helpeth such as laboure fayth­fully.
561
God comforteth his people.
688
God delyuereth his people being in daunger.
860
God knoweth his seruaunts, and de­fendeth them in the mydle of the wycked, proued by Examples.
Pag. 17
God neglecteth not those that are his
Pag. 873
God neuer forsaketh his seruauntes in daunger.
349
God hath a rare of those that are his.
Pag. 834
God tryeth the faythe and pacience of his people.
297
God aydeth his seruaunts when they are afflicted.
308
Goddes singuler goodnes towardes men.
151
Gods knowledge where it muste be sought.
665
Gods counsell and vsage letting hys enemyes many tymes runne so farre, that it might seeme they had theyr purpose.
392
Goddes counselles cannot bee hin­dred.
266
God described of his Omnipotencie.
Pag. 320
God giueth vs whatsoeuer goodnes is in vs.
308
God alone is the auctour of mira­cles.
161
GODS wonderfull goodnesse.
Pag. 495.561.
[Page]Gods goodnes toward synners that repent.
761
Gods singuler goodnes speakinge frendly to his enemies.
790
Gods goodnes takinge Paule his cruell enemy [...] into fauour againe.
Pag. 359
Gods iudgements must not be to far waded in.
672
Gods vsage in punishing the wyc­ked.
207
Gods proper woork is to saue men.
Pag. 319
Gods wonderfull power against the wicked.
212
Gods power in delyuering his peo­ple.
643
Gods power is inuincible.
816
Gods power in defeating his enemies deuises.
318
Gods prouidence how it ought to comfort vs in daungers.
315
Gods prouidence preserueth the god­ly in daunger.
557
Gods prouidence stretcheth to all a­ages.
315
Gods seruauntes are not ignoraunt of the Lords will.
542
GOD can easely delyuer his peo­ple out of daunger, and make theyr enemies theyr defendours.
Pag. 261
God must not bee prescribed in any thing.
35
God must be let alone with the suc­cesse of all our doings.
583
How much we bee bounde to God.
Pag. 904
God onely must be worshipped and honoured.
891
Gods for defendours and patrones.
Pag. 668
Goddes can not bee made by men.
Pag. ibidem
New Goddes.
343
God Maozim.
666
God Remphan.
342
GOD'S right hande what it is.
Pag. 35
Gods right hand.
126
God deferreth his helpe, but taketh it not vtterly away.
497
Godhead of Christ abolisheth not his manhode.
39
Godhead and manhod of Christ, and the vse thereof.
107
Godlynes of the people of Berrhea.
Pag. 657
Godlynes commended.
613
Who are truly godly.
789
Godly morne at Paules departure.
Pag. 758
Godly and religious who be.
87.88
Godly men muste defende and dely­uer Ministers of the woorde.
Pag. 411
Godly men are not bounde by paci­ence to yeld to the vngodlyes plea­sure.
841
Godly liue not without glorye.
Pag. 758
Godly yelde vnto reason.
471
Godlyes estate,
493
Godly haue imperfections.
101
Godly are feared with the presence of Goddes maiestie.
426.427
Godlyes sayinges.
269
God directeth the tribulations of the godly to his glory.
841
God alwaye ioyneth with them that take part with the godlye in their daungers.
731
Godly being circumuented with false iudgementes, maye seeke meanes to escape, so it maye bee done without preiudice of the truth.
805
Goodes of monasteries wherevnto they ought to serue.
372.373
Good can wee none do, except we bee drawne of God.
320.
Gospelles excellencie of Doctryne
Pag. 247
Gospels ende in Preaching.
674
Gospels course hindred by Simon Magus.
363
Gospell is called the grace of God.
Pag. 549
Gospell no cause of publyke miserye and calamitie.
363
Gospell in what persones it bringeth foorth worthy frute.
88
Gospell first preached to the Iewes.
Pag. 532
Gospell no cause of dissension or ly­censiouse lyuing.
76
Gospell can not bee Preached with­out contradiction.
661
Gospell neuer Preached in vayne.
Pag. 649
Gospell teacheth vs our saluatiō per­fitly.
7
Gospell howe it is the kingdome of God.
870
Gospell can not bee preached without tribulation.
403
Gospell or preaching of Christe cal­led the wonderfull woorkes, of God, by the Apostles.
85.86
Gospell is called the woorde of lyfe of grace, of reconciliacion, and is beautified wyth dyuerse other names in the Scriptures. &c.
Pag. 247.248
Gospels course is most prosperous.
Pag. 763
Gospels worthinesse.
277
Gospell why it is euill spoken of
Pag. 194
Gospelles dygnitie and efficacie. &c.
Pag. 461
Gospell is set furth in the myddle of tribulacions.
553
Gospell is no new Doctryne.
852
Gospell howe it ought to be preached
Pag. 408
Gospelles ende and vse.
860
Gospells ende is the obedience of fayth.
297.298
Gospelles happie successe.
283
Gospelles enemyes reiected by gods iust iudgement.
427
Gospells greatest prayse what is.
Pag. 367
Gospell beginneth in Iohn.
450
Gospell begynneth with the rebu­king of sinne.
[...]08
Gospell preached is a stombling stone vnto men.
89
Gospel preached and confirmed with myracles by the Apostles of Christ
Pag. 149
Gospelles preaching what it compre­hendeth in it.
184
The right trade of the Gospell prea­ching.
900
Gospelles case or estate.
900.901
The summe of the gospell.
864
Gospell witnessed by the holy ghoste▪ and by the Apostles.
264
Gospell truely described.
413
Gospell called a light and a sworde, in what sence.
129
Gospelles vse and effecte.
79
Gospell must haue threates mixed e­mong.
546
Gospell despisers fall from grace.
Pag. 336
Gospell gaynesaying howe wicked a thing it is.
31
Gospell teacheth not libertie of the fleshe.
78
G ante R
Grace is gyuen vs in Chryst Iesu.
Pag. 543
Grace of god is not tyed to Sacra­ments.
463
Grace of god to miserable sinners.
Pag. 43
Grace of god and merite of workes, cannot stande togyther.
596
Grace or thankes gyuing is taught.
895.
Grace or thankesgyuing for goddes bountie and liberalitie.
Pag. 114. and 115
Gratitude or thankfulnes.
653
Gratitude or kyndnes of Lydia to the Apostles.
626
Gratitude or kyndnes of Christians.
Pag. 205
Gratitude in the people of Malta.
Pag. 892
Gratitude or kyndnes in Pharao.
Pag. 311
Greekes make a muttering, bycause their Widowes were not releeued wyth the Almes of the Churche.
Pag. 275
H ante A
HArtes must be purified.
595 and .596
Hatred of goddes worde how farre it proceedeth.
768
Hatred of truth is very bitter.
819
Who haue the Lorde before theyr eyes.
113.114
Who haue after the meaning of scrip­ture.
 
H ante E
Hearers of Paule.
841.842
Hearers of diuers kindes.
548
Hearers of all nations.
87
Hearers of Christes doctrine who bee meetest.
88
Hearers of Goddes woorde who.
Pag. 378
Hebrewes what they vnderstande by this worde Inferi or hell.
117
Herisie beginners sinne against the order of nature.
667
Heretike, who is, and who is not.
Pag. 823
Heretiks how they must be confuted.
Pag. 826
Henoches fayth-what it was.
853
Herordes Agrippa beginneth a per­secution.
488
Herod desireth to be worshippped as God.
505
Herode molesteth them that border vpon him.
503
Herode howe hee was affected at Gods miracle.
ibidem
Herode howe hee persecuted the Church.
490
Herodes destruction.
505
H ante I
Hierusalem why it serued to so godly a purpose beeing so wicked and neere destruction.
17
Hierusalem an ensample howe true Gods promises be.
17
Hieeusalem in glory and power excel­led all other cities.
16
Hierusalems sinne and destruction.
Pag. ibidem
At Hierusalem the Apostles receyued the holy Ghost.
ibidem
At Hierusalem beginneth the prea­ching of the Gospell.
ibidem
Histories of the Bible sett [...] out the contemplacion of the inuincible God.
1
The ende of the historie of the Apo­stles.
919
Historie of the olde and newe testa­ment commended.
1
H ante O
Holy Ghost the author of prophecy.
Pag. 484
Holy Ghost promised.
1
Holy historie hath fiue vses or com­modities
16
Honour is due to them that labour earnestlye to set foorth Gods glo­rye.
757
They that will be honored as Gods, what wee maye thinke of them
Pag. 570
Hope must be reposed in God, and not in men.
46
Hope of the promises made to the fa­thers consisteth in Christ.
848
Hospitalitye.
678.765.891
Hospitalitie hath rewards.
891
House of God is the Church or con­gregation.
122
House comprehendeth vnder it all sortes and degrees of men.
127
Householders that are diligent are commended.
427.431
H ante V
Humanitie or curtesie.
812.888
Humblenesse and obedience in Paule to be imitated.
395
Humilitie.
740
Humble & tractable minde in Paule.
Pag. 395
Humilitie how much is vnderstanded by it.
378
Hunger and persecution go togither.
Pag. 487
H ante Y
Hypocrites and lande leapers are eni­mies to the truth.
650
Hypocriticall boldenesse sette foorth in Sapphira.
234
Hypocrisie declared to be a greeuous euill by the example of the Iewes.
Pag. 795.796
Hypocrites how they must be estee­med.
228
Hypocrites are the slaues of Satan.
Pag. 231
Hypocrites arguments.
414
Hyppocrites conditions sette foorth in Ananias.
232.233
Hyppocrites properties.
797
Hypocrites tiranny reprooued.
801
Hypocriticall confidence.
235
I ante A
IAcob went downe into Aegipt. and why.
310
Iacob nourished through the libe­ralitie of his sonne whome hee mourned for so bitterly.
ibidem
Iames is slaine with the sworde.
Pag. 490
Iames subscribeth to Peters opini­on.
600
I ante C
Iconium.
559
I ante D
Idolatrie offendeth both God and Godly.
338
Idoles worship.
337
Idolatrie defendors.
100
Idolators ioye.
338
Idolatries beginning and encrease.
Pag. 336
Idolatrie among Christians howe euill it is.
344
Idolatrie popish described.
337
Idolatrie vnlawfull and abhomina­ble.
602
Idolatrie in the Israelites plagued
Pag. 341
Idolatrie is of three kindes.
342
Idolatrie in the Israelites deepelye rooted.
339
Idolatrie of men must not be wited to God.
ibidem
Idle and riotous persons cause of much euill.
651
I ante E
Iereboam renewed the superstition of the Calues.
340
Iesus is geuen vs of meere fauoure.
Pag. 530
Iesus is borne of the seede of Da­uid, according to the promises
Pag. ibidem
Iesus called Christ, that is to saye annoynted.
451.127
Iesus Christes name is hated of the wicked.
170
Iesus Christ his office.
330.331
Iewes howe grieuously they offen­ded in denying Christ.
164
Iewes being pricked in heart seeke counsell at Peter and the other A­postles.
129
Iewes worshippe not God.
823
Iewes beare witnesse of Paules in­nocencie.
896.897
Iewes desire to heare the Gospell.
Pag. 898
Iewes the children of the Prophets and of the Testament.
178 179
Iewes are Hypocrites.
795.796
Iewes delyuered out of Egipt tho­rowe fauour, and not through workes.
314
Iewes moued with the preachinge of Peter, and prycked in harte.
Pag. 129
Iewes Paules enemies.
774
Iewes incumerable malice and ha­tred.
798
Iewes howe they receyue the prea­chinge of Chryst.
423
Iewes weapons and sleyghtes a­gainst Christ.
551
Iewes fresh attempt against Paule.
Pag. 832
Iewes cōtention about the doctrine of the Gospell.
903
Iewes erroure touchinge Christes kyngdome.
24
Iewes destruction
59
Iewes importunate malice.
795
Iewes vnhappie estate.
843.681
Iewes indignation agaynst Paule.
Pag. 798
Iewes miserable condition.
678
Iewes what the name signifyeth.
Pag. 91
Iewes priestes in goyng aboute too hindre Christes kingedome set it forward.
219
Iewes crueltie coulde not hindre Christ.
165.166
I ante G
Ignoraunce how it excuseth.
170
I ante M
Image woorship what euill it hath bred among Christians.
339
Images woorking myracles.
726
Images condempned.
672
Images made of GOD, are lyes.
Pag. ibid.
I ante N
Inchauntments and magicall why God permitteth them.
0
Incarnation of Christ, and the consi­deration thereof.
178
Inconstantie and lightnes in Com­mons.
288
Incredulitie of the Iewes was wil­full.
901
Incredulitie or vnbeliefe what an e­uill it is.
31
Incredulities punnishment.
902
Increase of gods church.
148
Industrie or diligence of Paule.
Pag. 610
Industrie of Paule, Silas, and Barnabas, in setting forth the kingdom of Christ.
610.611
Industrie an example.
814
Ingratitude of the people ought to offend no man.
322
Ingratitude in sinning against Christ layde to our charge.
323
Ingratitude punished.
902.875
Ingratefuls punishement.
323
Innocencie of Christe, purgeth oure sinnes.
535
Innocentes muste not bee deliuered at the pleasure of the enemyes.
Pag. 838
Insolencie or pryde of men that see the examples of Goddes power e­uery day, and yet boldely holde on therein.
3 [...]3
Intercession of saintes ouerthrowne
Pag. 0
Integritie of the Prophetes and A­postles commended.
794
Intencions of mē must not be thrust into the church.
20.21
Inuocation must bee made with affi­aunce in gods mercy.
102.103
Inuocation is due to GOD onely.
Pag. 103
Inuocations fruite.
ibid.
Inuocations order.
102
Inuocation must bee vsed in the be­ginning and ende of all our doings.
Pag. 150
I ante O
Iobs fayth touching the resurrection of our bodies.
14
Iohn Marke withdraweth him selfe from the ministery of the gospell.
Pag. 518
Iohn Baptistes testimonie of christ.
Pag. 531
Ioye euerlasting.
115
Ioye of the godly what it is.
270
Ioye of the vngodly, what it is.
Pag. 115
Ioye of the spirit.
641
Ioye eternalles cause efficient is the beholding of god.
120
Ioye of the godlye howe great it is.
Pag. 125
Ioseph saued of grace and fauoure.
Pag. 307
Ioseph a figure of Christ.
308
Iourney of Paule and Barnabas to preache.
511
Iosephes loue and trustinesse. to­ward his maister.
311
Iosephes historie.
307
Ioses why hee was called Barna­bas.
227
Ioses liberalitie.
226
I ante S
Isaac & Iacobes fayth what it was.
Pag. 853
Israelites accused of Idolatrie by the Prophetes.
339
Israelites gyuen vp into a reprobate sence, by goddes iuste iudgement.
Pag. ibid.
Israelites the peculiar people of god.
Pag. 95
Israelles multiplication in Egypt, is to bee ascribed to gods fauoure.
Pag. 314
I ante V
Iudas the Galilean.
265
Iudas sinneth not alone in betraying Chryste, but the whole Nacion wt him.
59
Iudas fielde.
56.57
Iudas sorrowes.
57
Iudas horrible death.
ibid.
Iudas horrible ende.
56
Iudas offences, what they are.
55
Iudas who they bee that followe.
Pag. 230
Iudas punishements foreshewed by the Prophetes.
58
Iudas posterities estate.
59
Iudas first dignitie.
55
Iudgement of god against ye Iewes.
Pag. 60
The last iudgement.
457
The last iudgement is a tyme of re­freshing and restitucion.
175
The latter Iudgement.
674
Iudgementes of god muste bee dili­gently marked.
156.157
Iudgement and estimacion that men haue vs in, muste not prouoke vs to be proude.
72
Iudgement gyuen in haste for fauour of men, is an hurtful thing.
800
Iudgements of god how they ought to be vsed.
725
Iudgement partiall, is a pestilent thing.
838
In Iudgement both partes must be heard.
821
Iudge must haue two eares, one for the plaintif, an other for the defen­dant.
635
Iudges must heare causes withoute delayes.
842
Iudges in the Councell at Ierusa­lem are amazed, & wote not what to doe.
203
Iudges must follow the goodnes & bountifulnes of god.
234.235
Iudges what their dutie is.
851
Rashe Iudgements ende.
645
Iuliane the Apostata forsaketh the fayth.
301
Iuliane hys last wordes.
218
Iulius Maximinus, and hys sonne, raging agaynst the Churche, were destroyed of their souldiours, by ye iust iudgement of god.
300.301
Iustification of man through fayth in Iesus Christ, proued by nota­ble examples in the Actes of the Apostles.
3
Iustification of fayth taught by the Prophetes.
459
Iustifications order.
463
Iustifications reason.
595
Iustification attributed to woorkes is a greeuous offence.
596
Iustice and temperance are fruites of fayth.
829
Iustice of man can not stande in the Iudgement seate of god.
801
Iustice commeth not of merites of workes, but of fayth as Ste­uen teacheth through out his ora­cion.
298
K ante Y
Kyngs that are proude & ambiti­ouse, ruled manye tymes by their bondemen.
504
Kyngdome of Christ eternall and in­uincible.
381
Kyngedome of Christe is not of the earth.
24
Kyngdome of Christ by preaching of the gospell spred in all places.
3
Kyngdom of Christ spred to the bor­ders aboute Iurie, and howe it mikht further be spred.
242
Kyngdome of Christ what it is.
126
Kyngdome of Christe is spirituall.
Pag. 30
Kyngedome of Christe enlarged by preaching.
ibidem
Kyngdome of god.
710
Kyngdome of god by his appointe­ment [...]aryed to the Gentyles.
509. and 510
Kyngdome of god declared, and for what cause.
14
Kyngdom of god preached by Paule
Pag. 916
Kyngdome of god when it should be preached.
ibid.
Kyngdome of christ and of his word howe they differ.
381
Kyngdome of Christes beginninge, successe and increase in thys world.
Pag. 2
Kyngdome of Christes power & ma­iestie.
126
Kyngdome of Christes enlargement.
Pag. 506
[Page]Kingdome of Christe is peaceable.
Pag. 98
Kingdome of Christ bounded by the Prophetes.
32
Kingdome of God comprehendeth in it our saluation and redemption.
Pag. 13
Kingdome of the Iewes conferred vpon Dauid.
528
Kingdome of Christes estate.
30
Of Goddes Kingdome and heauen­ly glory, howe we are made parta­kers.
286
L ante A
LAbourers that are faythful must be holpen.
Pag. 579
Last dayes estate what it shall bee.
174
Last daye searchers.
29
Last dayes feare and remembraunce, what it causeth.
174.175
Laste daye Deriders and Iesters.
Pag. 100
Later dayes troublesome estate.
98
Lawes ceremoniall not necessary too saluation.
293
Lawfull defence permitted to ye god­ly.
644
Lawe leadeth vs by the hande vnto Christ.
75.76
Lawe cannot iustifie.
544
Law gyuen for them that came after also.
335
Lawe, wherein it is abrogated.
Pag. 334
Lawe howe it was published.
ibid.
Lawe is a mirroure or glasse.
544
Lawe sheweth vs the true way to attayne vnto lyfe.
334
Lawe howe it is called the lyuely woorde.
ibid.
Lawes preuayle not, onles they bee executed.
618
Lawe and ceremonies vse and ende.
Pag. 292
Lawe in Christ is ended.
76
Lawe begonne in the daye of Pente­cost.
ibid.
Lawe can not truly bee vnderstan­ded, but by the Spirit of Chryst.
Pag. ibid.
Lawe wherto it serueth.
545
Lawes publike are profitable to bee kepte.
797
Lawes auctoritie wherein it depen­deth.
ibid.
L ante E
Leuitie or gentlenes of God excuseth not our sinne.
525
Leuitie or lightnes in religion muste be auoyded.
789
Le [...]ites or Priestes offended wyth Christ.
227
Leuitie of commones, may bee seene in the Samaritanes.
362.363
L ante I
Liberalitie to the poore commended.
Pag. 144
Liberalitie in releeuing the poore.
Pag. 224
Liberalitie is a commendable thinge.
Pag. 760
Liberalities examples.
154
Liberalitie of God.
155
Libertie and free speeche in reprehen­ding of sinnes.
110
Libertie abused what hurt it procu­reth to the people.
816
Libertie who can vse best.
426
Libertie of Christ muste bee kept in­uiolable.
602
Libertines Colledge, the greatest e­nemies of Steuen.
286
Lightes whereto they serued in the Church.
734
Lighte gyuen vs in Chryst.
553
Lighte shyneth where Peter is in prison.
494
Licinius Ualerianus, a persecutoure of Christes Church taken by Sa­pores, king of the Persians, is fain to serue for a footeblocke for Sa­pores to gette on horse backe by.
Pag. 301
L ante O
Long sufferance of God exemplified.
Pag. 234
Looking in, what the woord contey­neth in it.
219
Lottery of twoo kyndes.
71
Lot is a part or porcion.
70
Lottes are in subiection to Gods prouidence.
72
Lottes which bee lawfull, and which not.
71.72
Lotterye vnlawefull and who abuse lawfull lottes.
ibid.
Lottes are an auncient vsage.
72
Lottes vsed in diuidinge of inheri­taunce.
ibidem
Lottes Matthias is choosen by.
Pag. 71
Lottes lawfull to vse.
72
L ante V
Lucius septimus Seuerus, persecu­ting the Church, was kylled in his flourishing estate.
300
Lucre sought in religion is not allowed of God.
720
Luke inspired of the holy ghost, wri­teth ye story of the gospel diligētly.
Pag. 2
Luke wrate of all thinges in what sence.
5.6.
L ante Y
Lyfe of man lyke a Pylgrimage.
Pag. 299
Lyfe eternall.
119
Lyfe eternall estate, moost happye.
Pag. ibid.
Lyfe of manne of what estate & con­dicion it is.
871
Lydia is an example of true conuersi­on.
624
Lydia causeth hir housho [...]d to be bap­tised.
626
Lydia howe and after what manner shee was conuerted.
625
Lystra dwellers how they were af­fected at Paules myracle.
890
M ante A
MAgistrates muste beware of brybes.
Pag. 831
Magistrates offended at the Apostles.
556
Magistrates by the sworde muste keepe vnder blasphemers, decey­uers, and false teachers.
233
Magistrates duetie too enquire oute matters diligently.
848
Magistrates must be carefull for the fayth and for religion.
849
Magistrates wycked.
643
Magistrates must bee diligent in the defence of God.
816
Magistrates must do no euill for fa­uour of men.
835
Magistrates must not hasten iudge­ment for mens fauour.
828
Magistrates muste not be defrauded of their honour.
119
Magistrates dutie.
32
Magistrate must ayde the godly, re­quiring it.
812
Magistrates opprssinge innocentes, howe they muste bee punished.
Pag. 801
Magistrates muste bee instructed with the power of the holy ghoste.
Pag. 20
Magistrates howe farre they muste bee obeyed.
274
Magistrate curteouse is a beautify­ing of his office.
816
Magistrates auctoritie howe it is preserued.
801
Magistrates wicked their manners.
Pag. 799
Magistrates must heare causes with diligence.
821
Magistrates inferioure, muste bee simplye obeyed without lookynge for further aucthoritie of Superi­o [...]r.
426
Maiestie and truthe of Chrystes Kingdome declared in the story of the Apostles.
2
Malta is the place where ye Knights of Saint Iohns order keepe their residence.
887
Malta people are an example of hos­pitalitie.
ibidem
Malta men an Example of humani­tie.
888
Malta menne take Paule for a god.
Pag. 889
Malta mennes kyndnes.
892
Mannes ende teacheth vs the woor­shipping of one God.
671
Mannes nature and condicion, as he is naturall.
396
Manne goyng about to deceyue vs, vnder pretence of Religion, howe w [...]e muste iudge and esteeme him.
Pag. 229
Manne what hee oweth vnto God.
[Page]Pag. 2 [...]0
Manne how hee must prepare him­selfe to receyue the Holy Ghoste.
Pag. 77
Manne how hee is called the vessell and instrument of God.
399
Mannes enterprises wee muste not passe much vppon, but study to please God onely.
818
Mannes power is nothing agaynst God.
875
Manne must haue a regarde of hys dignitie.
481
Mannes corruption may be knowen by the faultines in the Sainctes.
Pag. 26
Menne of three sortes burning [...] in hatred agaynst the truth.
208
Mannes infirmitie set forth in the example of Ananias.
402
Mannes redemption figured.
566
Mannes traditions can not saue vs.
Pag. 353
Mannes counsell or deuyse can not quayle Christes kingdome.
30
Mannes traditions and godly inten­tions are daungerous to bee thrust into the Church.
21
Mannes origene and beginning tea­cheth vs to worshippe one God.
Pag. 358
Manne for hys behoofe may eate all meates created of God.
406
Mannes naturall dulnes.
437
Menne of base degree and rascalles (called in this world) embrace and receyue the Gospel.
624
Menne are all sinners.
543
Manne destitute of the knowledge of God soone corrupted.
837
Maynteyners of free will confuted.
Pag. 790
Maynteyners of Popish merites cō ­futed.
428
Manaes a noble man and a Cour­tier.
509
Manasses a wicked Idolater.
340
Mary the moother of Christe com­mitted to the tuicion of Iohn.
Pag. 46
Mary the virgin mother of Chryste.
Pag. ibidem
Mariages with the wicked, prosper euill.
828
Maryners vnbeleefe and falsehoode.
Pag. 880
Martyres punishmentes muste bee weighed by Sainct Steuens Ex­ample.
351
Mathew had a wyfe as appeareth by the house hee kept.
45
Matthias chosen to bee an Apostle.
Pag. 72
Matthie the Apostle hys election.
Pag. 66
Matthie chosen into the rowme of Iudas.
44
Matthias auctoritie of vocation.
58
M ante E
Meanes ordeyned of God, must not bee rashly neglected.
814
Meane and indifferent things, when they cease to be indifferent.
616
Meanes lawfully vsed.
882
Meanes vnlawfull must none bee v­sed to come by commoditie.
870
Meates choyse or difference.
434 and 435
Mercie of God towarde Synners.
Pag. 790
Mercy in what sence it is vsed of S. Paule.
540
Merites of men how muche is to bee attributed to them.
429
M ante I
Ministery of Christe comprehended in two wordes.
6
Ministers are not polluted by ma­riage.
765
Ministers to be taken into ye church, what manner of men they shoulde bee.
63
Ministery outward is profitable too be duely administred.
399
Ministery of the woorde to bee pro­fitable, proued by Examples.
Pag. 400
Ministery Ecclesiasticall commen­ded.
429
Ministery Ecclesiasticalles partes.
Pag. 279
Ministery Ecclesiasticalles reason.
Pag. 508
Ministeries dignitie.
179
Minister of Christes woorde, be hee neuer so sclender and base, must not bee contempned.
397
Minister of the Churche, muste bee apt and fit to teache.
63.64
Minister of the Church muste haue a sounde and sure knowledge of Christ.
64
Ministers ought to bee suche as are lyke too perseuer and contyneue.
Pag. ibid.
Minister what thinges is requisite for him.
ibid.
Ministers are ordeyned of GOD.
Pag. 750
Ministers must bee desirous of hu­militie and agreement.
91
Ministers where they must preache Christ his name.
403
Ministers of the Church are a be­nefite of God.
49
Ministers of Christ must bee at vni­tie.
147
Ministers of the Church are Apo­stles.
70
Ministers of the Churche muste bee admitted to the ouersight of eccle­siasticall goods.
ibid.
Ministers of the Church muste not bee money gatherers.
756
Ministers of the Churche whether they may take stypend and wages.
Pag. 679
Ministers muste further and pro­cure the Saluation of all menne.
Pag. 740
Ministers of the Gospell muste o­beye Go [...]des commaundementes.
Pag. 19
Ministers must bee lawfully elected.
Pag. 66
Ministers must be referred and leaft vnto God.
68
Ministers of the Gospell are ney­ther robbers of goods honor, nor blasphemers.
727
Ministers what armour they muste do on, agaynst the assaultes of this world.
211
Ministers haue neede of Gods holy spirit.
19
Ministers dutie consisteth chiefly in teaching.
64
Ministers vnmeete muste not be [...] [...] ­ken into the Church.
[...]
Ministers [...] tyll they [...] lawfully called.
58
Ministers who bee lawfull, and who vnlawfull.
510
Ministers muste speake and not holde their peace.
683
Ministers must not ouer hastely for­sake the Church.
683
Ministers muste doo their dutie, al­though they profit lyttle.
746
Ministers howe they are not cul­pable of other me [...]nes faultes.
Pag. 682
Ministers must fight but with scrip­tures.
703
Ministers must be from the crime of sedition.
825
Ministers muste haue knowledge in Gods will, that will teache other the same.
794
Ministers must haue an earnest care to their churches.
150
Ministers muste haue a speciall care for their owne Nacion and Coun­try, after the Apostle Paules en­sample.
795
Ministers maye sometymes secke to escape by flying.
411
Ministers are not blameable for bea­ting downe superstitiō and a [...]iance in woorkes.
896
Ministers must praye for the salua­tion of the people.
793
Ministers what they must teache.
Pag. 794
Ministers howe vehemently they must rebuke those that deface the glory of God by seeking filthy lu­cre.
373
Ministers muste not seditiously di­sturbe euerye common weales.
Pag. 823
Ministers must be stout, & yet gentle to be spoken too.
405
Ministers admonished of their dutie by Paules example.
402
Ministers are men, and therfore sub­iect to mans infirmitie.
55
Ministers must reproue as well se­crete, as manifest faultes, commit­ted agaynst the truth.
230
[Page]Ministers faithfull haue diuerse and sundry chaunces folowing them as may be seene in Paule.
410.
Ministers at variaunce must not of­fend vs.
612.613.
Ministers in the Churche that haue bene couetouse what they haue don
Pag. 7 [...]6
Ministers true praise what it is.
474
Ministers described yt are false.
ibidē.
Ministers lawfully called a behofe­full thing.
753.
Ministers of the church whence they haue their auctoritie.
330.
Ministers of the woorde must paint out false teachers in theyr colours, and note them by theyr names.
136
Ministers muste accuse notorious wyckednes with bold speech.
109
Ministers faults must make no man [...] b [...]cke.
55.
Ministers ought law [...]lly to be cal­led.
789
Ministers of the woord must bee ze­lous.
375.
Ministers how much we are bounde vnto them.
895
Ministers may lawfully declare vnto theyr churches, what the enemies entend against Christ and his flock
Pag. 215.
Ministers haue neede of good bring­ing vp.
14.
Ministers muste boldly rebuke men.
Pag. 204.
Ministers must be innocent & harmeles.
838.
Ministers must be kindly and thank­fully vsed.
441.
Minis [...]ers must not be so cleued vnto that if god take thē away, we must thinke religion shall quayle.
387.
Ministers how they should be ordey­ned.
282.
Ministers must haue a regarde who heareth them.
678
Miracle of the Apostles.
239.
Miracle of the lame man healed.
565.
Miracle of the tounges what it ment
Pag. 80.
Miracle of the redde Sea.
332.
Miracles of the Apostles were the woorkes of Christ.
161
Miracles of Christ and the Apostles were perfect.
155.
Miracles why Christ wrought.
157.
Miracles of Moses in Egypte.
517.
New miracles must not be deuised.
Pag. 563.
Miracles of Moses in the wildernes
Pag. 332.
Miracles done by Philip.
361.
Miracles repugnant to gods woord no miracles.
563
Miracles which be true.
139.
Miracles taught by the Apostles do serue for two endes the cause effici­ent of them is Christ.
239.
Miracles of Peter described.
417.
Miracles don by ye Apostles to what ende they serue.
ibidem.
Miracles finall cause.
163.
Miracles are of two kindes.
159
Miracles negligētly considered what it hath done.
ibidem.
Miracles, what men consider moste in them.
ibidem.
Miracle greatest that euer Paule did
Pag. 917.
Miracles ende of the newe Testa­ment.
ibidem.
Miracles what their vse is.
161.162.
Miracles confirmed the preaching of the gospell.
151.
M ante N
Mnason hoste vnto Paule.
767.
M ante O
Mocquers, dogges and hogges.
88.
Modestie of Paule.
413.
Modestie in the Apostles.
158.
Moloch the god of the Ammonites.
Pag. 342.
Moloch amonge the Monkes.
343.
Monarches and absolute Princes can syldome suffer free states.
503.
Monkes ouerthrowne.
757.
Monkes succede the Stoikes.
662.
Moses taught those things that hee receyued of God.
330.
Moses a perswader of amitie & con­corde.
323
Moses beareth wytnes to Christe.
Pag. 177.
Moses saued and called too dignitie through the fauour of God, pro­ued by three arguments.
317.
Moses instructed in all maner scien­ces of the Egyptians.
318.
Moses a lawe maker.
334
Moses an example of modestie & cō ­stant faith.
325.
Moses a defendour of the people of Israel.
312.317.
Moses the prince and redemer of the people of Israel in what sence.
330
Moses a figure of Christ.
323
Moses age and the cause that mo­ued him to take care for the afflicted people.
320.
Moses auctoritie among the Iewes
Pag. 177.
Moses compared with Christ.
324.
Moses commended.
330.331
Moses dignitie.
334
Moses an example of Christe, and a figure of our redempcion.
323.
Moses faith.
853.
Moses fled.
323.
Moses red.
603
Moses miracles.
331.
Moses office, and how he discharged it.
330
Moses called, whan, by whome, and in what sort.
325
Moses despised of the fathers & not of Steuen.
319.320.
M ante V
Multitude maketh not a religiō good
Pag. 574.
Multitude murmuring & grutching.
Pag. 275.
Murmuring of the Greekes against the Hebrewes and why.
274.
M ante Y
Mysteries of Christ not vnknowne to the auncient fathers.
122.
Misteries of god reuealed by the pro­phetes.
98
N ante A
NAme of God, what it is, and why he is so called.
[...]03.
Narration of Paules sermon.
525.
Nature giueth place to the wil of god
Pag. 495.
Natures deuine & humane in Christ and their difference.
105
Nauigation of Paule long and per­illous.
760.
Nazarites vowe.
694.
N ante E
Nero, the firste persecutour of the Church pursued with the venge­aunce of God.
300.
N ante I
Nicolaites what they were and who was their auctour.
281.
Nicholas among the deacons, what maner of man he was.
281.
Nicholas example teacheth what a care men should haue that seeme to stande for feare of falling.
281.282
N ante O
Noahs sayth what it was.
853.
O ante B
Obediēce of faith is the ende of prea­ching the gospell.
[...]48
Obedience of faith the marke of the gospel.
181.
Obedience pleaseth & delighteth god.
Pag. 524.
Obedience the chiefe and principal ef­fect of fayth.
640
Obedience which the godly desyre to shew vnto God is the cause of per­secutions.
862.
Obedience vncounterfeyt.
42.
Obedience exemplifyed.
[...]48.431.
O ante C
Occasion of the contencion betweene the Iewes and the Apostles.
550
Occasione of the contencion betwene Paule & Elymas the sorcerer.
514.
O ante F
Offence must bee auoyded in thinges lawfull.
608
Offence of the Crosse put awaye by Paule.
533.
O ante L
Olde errours are hardly put awaye.
Pag. 27.
Olde Testament contemners, repro­ued.
77.
Olde Testament apperteyneth to vs
Pag. 325.
Olde Testament ought not to be des­pysed.
381.
O ante R
Oracle of God touching the bondage of the people of Israell in Egipt reherced.
[...]98.
Oracle of God is true.
886
Oracles of the Prophetes no defence for Astrologie.
319
Oracles touching the calamities of the later dayes.
98.
Order of the Apostles councel.
598.
Order in the Church must be obser­ued.
[Page]510.49
The ordeyned to eternall lyfe bel [...]ue.
Pag. 553
Order and pointes of doctrine E­uangelicall.
852
O ante T
Othe that God ioyned too his pro­mise concerning his sonne.
123
P ante A
PAlsey a figure of mans corrupti­on.
417
Pamphilia lightened with the Gospell.
518
Papistes errour confuted, denying saluation & fruition of God to In­fantes departed without baptisme.
pag. 136
Patiēce letteth not, but that we may defende the truth.
91
Patience of Christe in the agonie of death.
380
Patient wayting for Gods promises
pag. 79
Patience necessarie for the faythfull.
pag. 487
Patience howe farre it extendeth.
pag. 801
Patience and obediēce in bearing the crosse must bee learned of Chryste.
pag. 380
Patience exemplyfied.
868
Patience in Paule.
800
Patiently must those things be borne that cannot be altered.
838
Partes and argument of Paules sermon.
523
Patriarches dyed in Egypt by Ste­uens affirmation.
312.313▪
Patriarches saued through the mere grace of God, by fayth and not by the ceremonies of the Law.
313▪
Paules successe in preaching.
917
Paules effect of preaching.
408
Paule pulled awaye from the people of Asia.
760
Paule pleadeth his cause without feare.
848
Paule escapeth the handes of his ac­cusers.
826
Paule is called to bee an Apostle.
pag. 818
Paule appealeth to Cesar.
839
Paule exhorteth to take meate.
883
Paule sent to the Gentyles.
793
Paule called to the ministery of the worde.
791
Paule preacheth the Gospell to A­grippa.
863
Paule bytten of an Adder.
888.889
Paule is baptised.
791.405▪
Paule baptiseth▪ teaching vs that the vse of baptisme is not to be neglec­ted.
406
Paule goeth from Berrhe [...].
657
Paule refreshed after hee had recey­ued meate.
406
Paule confuteth the Iewes.
408
Paule comforted by God.
483
Paule obeyeth God against the de­crees of the priestes.
859
Paule had bene three dayes in prayer when Ananias came to him.
400
Paule in daunger among those that despysed God.
876
Paule brought to Rome by souldi­ours, among malefactours.
870
Paule would not flye when hee had very good oportunitie.
871
Paule permitted to preache.
915
Paule in daunger of his lyfe.
776
Paule giueth counsel and comfort in wofull cases.
877
Paule appointed to preache Christe.
Pag. 402
Paule desirous to bee ioyned too the Church at Ierusalem▪
413
Paule an elect or chosen instrument.
Pag. 402
Paule confuted Elymas.
314
Paule is taken going about to obeye God.
863
Paule raysed vp by Christe, which had throwē him down before.
858
Paule and Barnabas earnestly resist such as disturbed the church.
590
Paule and Barnabas preache in the Synagoges.
512
Paule and Barnabas howe they be­gan too preache to the Gentyles.
Pag. 511
Paule what hee dyd after two yeres expired.
917
Paule brought before Felix.
816
Paule persecuted at Ierusalem.
413
Paule is an example of humilitie.
[...]95
Paule is vnfearfull before the Coun­cell.
799
Paule is kept in an hyred house.
895
Paule in the entrye of his ministerye ioyned him with the faythefull that professed Christ at Damascus.
407
Paule to what ende God called him.
Pag. 796
Paule prayed in the Temple.
793
Paule valiaunt in bearing the crosse.
Pag. 403
Paule being in prison both preacheth and writeth.
915
Paule reproueth the Iewes of stub­bornesse.
90 [...]
Paule an example of Christian chari­tie.
412
Paule preacheth to the Iewes.
647
Paule preacheth boldly.
735
Paule defendeth his Ministery mo­destly and constantly.
866
Paule by a myracle became knowne to the people of Malta.
[...]88
Paule sheweth a token of christiā mo­destie whyle hee can patiently suf­fer re [...]ulse.
412
Paule sayled in an Idolatrouse ship.
Pag. 892
Paule commaundeth to stay the Ma­rin [...]s.
882
Paule taketh on a Nazarites vow [...].
Pag. 770
Paule a [...]monished not to go to Ie­rusalem.
761
Paule offendeth not in [...]ebuking the Byshop.
800
Paule resisteth to be set at libertie in hucker mucker.
643
Paule answereth them that suspected the story of his calling.
789
Paule confirmed with the meeting of the Brethren.
895
Paule is a debtor to all men.
864
Paule lawfully ordeyned an Apostle by the ministrye of Ananias.
789
Paule preacheth at Philippi.
6 [...]3
Paule preacheth Iesus.
407
Paule tooke Christes parte agaynste his will.
856
Paule calleth the chief of the Iewes togyther.
896
Paule forbidden to preache in Asia.
Pag. 619
Paule how hee was conuerted.
789
Paule returneth to Ierusalem.
792
Paule preacheth the kingdom of god.
Pag. 916
Paule sent to Ananias to bee further instructed.
789
Paule restored to his sight and bap­tised.
404
Paule defendeth him selfe by the Ro­maine lawes.
797
Paule accused of sedition, heresie, and polluting of the church.
820
Paule excuseth himself.
8 [...]2
Paule goeth to the Elders at Ieru­salem.
769
Paule professeth hee is a Phariseye.
Pag. 802
Paule was a sower of tentes.
756
Paule a prisoner two whole yeares
Pag. 915
Paule preacheth a whole daye togy­ther.
900
Paule desyreth ayde of the Captayne
Pag. 810
Paule tryed of God diuers wayes.
Pag. 764
Paule commeth to Ierusalem.
412
Paule brought out to preach in chay­nes.
845
Paule shaketh of the Adder without any hurt.
889
Paule commaunded to bee whipped.
Pag. 796
Paule called into Macedonia.
621
Paule in daunger of his lyfe.
776
Paules departure out of Asia.
758
Paules accusers are of great power and might.
818
Paules araynement before Festus the n [...]w President.
833
Paules singular feruencie in the of­fice committed vnto him.
760
Paules companions.
870.397
Paules commendacion.
815
Paules state or condition.
398
Paules confidence.
826
Paules counsell despysed.
871
Paules constancie.
646
Paules tyrannie agaynst the Church of Christ.
856
Paules dignitie.
878.879
Paules traunce.
793
Paule excused in forsaking ye Iewes religion.
784
Paule & Barnabas visite ye churches
Pag. 613
Paules doctrine and Companions.
Pag. 6 [...]7
[Page]Paule and Elymas the sorcerers first encounter.
514
Paules familie.
890
Paules fortitude.
844
Paules enemies fal out among them selues.
850
Paules notable prayse.
402
Paules innocency.
842
Paules taking vp into paradise.
398
Paules nauigation described.
870
Paule hath scales fall from his eyes.
Pag. 405
Paules office enioyned him of God described.
792
Paules oration to Agrippa, and the argument thereof.
848
Paules oration is interrupted.
794
Paule taken into the ministery.
402
Paules first acte after hee was Apo­stle.
406
Paules iourney into Arabia, amitted of Luke.
410
Paules wisedome.
812
Paules childhod & bringing vp.
849
Paules iourney to Rome.
894
Paules auctoritie in writing.
399
Paules passage into Macedonia
622
Paules vocation to preache too the Gentyles proued to be lawful.
793
Paules very christian wyfe.
868
Paule what happened to him before Felix the president.
816
Paule permitted to speake for him­selfe.
ibidem
Paules chaunce at Damascus.
410
Paule sent to Anania by Christe, and to what ende.
399
Paule being humbled, is receyued of Christ.
396
Paule called Mercurie by the people of Lystra.
567
Paule eased of hatred by the Elders.
Pag. 770
Paule accused by the Bishoppes and Iewes.
835.818
Paules pointes of his sermon before Felix.
831
P ante E
Peace is restored to the Churche.
Pag. 415
Peace must not be sought with the derogation of Christes glory.
591
Peace how it may be procured to the Church.
416
Peace in the Churche of what com­moditie it is.
416
Peace gyuen of God, how it was v­sed of the godly.
ibidem
Pentecost daye why it was appoin­ted to send the holy ghost on.
75
Pentecost feaste when it was insti­tuted, and what manner of thing it was.
ibidem
Pentecost and the ceremonies therof.
Pag. ibidem
Peoples reporte must not be trusted to much.
577
People of Israell saued and multi­plyed in Egypt, through the grace of God.
314
Persecution against ye Apostles
562
Persecution vniuer [...]al in the Church at Ierusalem.
357
Persecution rageth when famine & dearth ryseth.
487
Persecution raysed by ye Iewes.
555
Persecution attendeth on Chrystes ministers.
410
Persecutions auctors & causes.
488
Persecution how far it raigeth.
562
Persecutions of the Apostles what they teache vs▪
811
Persecutions in ye church were ten, & ye ende of the persecutors.
300.301
Persecutions of the primitiue church why so diligently written of Luke
Pag. 219
Persecution being ended, the fayth­full reioyce.
558
Persecution reignyng, the faythfull must call to mynde the oracles of God.
217
Persecuted must not by and by for­sake their standing.
360
Persecutors make men blaspheme God.
857
When Persecutions rage, what the Christians must do.
216
Persecutors are brydled by the hand of God.
410
Persecutors of ye church who be.
191
Persecutors of the faythfull, persecu­tors of Christ.
789
Persecutors of the truth who are al­wayes most lyke to bee.
245
Persecutors of Christ & hys Church lyuely portraictured.
856.857
Persecutors of the church, if their ex­amples be well considered, we shal see that none of thē haue escaped ye horrible vengeāce of god.
300.301
Persecutors incurable impietie.
207
Persecutors punished.
394
Persecutors haue their limites and boundes prescribed.
358
Perseuerance or continuance needful in religion.
549
Perseuerance in prayer of what force it is.
47
Persones respecte in iudgement is a great mischief.
837
Persones respecte with God is their none.
446
Peruers [...]nes of men in seeking their saluation.
585
Petitions and desires of them that beleeue.
220
Peter apprehended.
490
Peter lodged with Simon a Tan­ner.
423
Peter comforted by promises.
133
Peter will haue goddes benefyte set forth and declared.
501
Peter rayseth vp Dorcas.
422
Peter desirous to ioyn with ye church agayne.
497
Peter waked by the Aungell.
ibid.
Peter seketh his escape by flying▪
501
Peter maryed▪
45
Peter prayeth fasting.
432
Peter what hee did after hee was de­liuered.
496
Peter answereth the offence yt might be taken out of gods prouidence.
52
Peter quipped but with a light taun [...] constantly defendeth Christ and his Gospell.
91
Peter what hee taught in the firste sermon hee made.
127
Peter preacheth that Iesus is the Sauiour.
200
Peter after he receiued the holy ghost desired no supremacie emonge the Apostles, but to bee equall with them.
90
Peter is taught by a vision the voca­tion of the Gentyles.
431
Peter how hee was receyued of the faythfull.
499
Peter goeth through al the churches.
Pag. 417
Peters counsell giuen to the Iewes in his first sermon after hee recey­ued the holy ghoste.
130
Peters iudgement touching An [...]ni­as facte.
230
Pe [...]ters opinion touching iustifica­tion.
594
Peters counsel touching the waye of saluation.
130
Peters quiet and securitie beeing in prison.
493
Peters two miracles described.
4 [...]7
Peters traunce.
433
Peters exhortacion to the Church to place an other Apostle in Iudas rowme.
62
Peters expostulation with Symon Magus.
371
Peters playnes to the Priestes and Scribes.
136
Peters boldnes in rebuking sin.
108
Peters maner of deliuery.
494
Peters modestie.
423
Peters pouertie.
153
Peters patrimonie what it compre­hendeth.
ibidem
Peters supremacie and prerogatiue in the Churche, howe the papistes proue it.
51
Peters readinesse and good will too pleasure and benefite all men.
153
Peters demaunde of Saphira.
234
Peters answer in the councel at Ie­rusalem, and the effect therof.
203
P ante H
Pharao his wisedome and kyndnes.
Pag. 311
Phariseys errour what it was.
849
Phariseys secte what it was.
803
Philip baptiseth the Ethiopiane, af­ter hee had made confession of hys Fayth.
387
Philip the Euangelist.
764
Philip an ensample of an Euange­like pastor.
ibid.
Philip appointed to teache the Eu­nuche.
378
Philip an ensample of christian stout­nes.
364
Philip the Apostle of Samaria.
361
Philips affabilitie or courtesie.
383
Philips obedience.
376
Philips sermon wherby hee conuer­ted the Ethiopiane.
379
Philips doughters do prophesie
765
Philosophie whether it be necessary before the studie of Diuinitie.
665
[Page]Phora, what it signifieth.
33
Phrygia and Galatia conuerted.
Pag. 619
P ante I
Pilgrimage, superstitiouse.
665
Pilgrimage of the Apostles, howe it was vsed.
619
P ante L
Please all men, can no man.
467
P ante O
Poore commended.
145
Poore cared for and considered by the Apostles.
ibi.
Poore may haue no cause of impaci­ence ministred them by the godly.
Pag. 274
Poore how they muste bee holpen.
Pag. 145
Pouertie is not to be ashamed of.
153
Pouertie is alway puling and com­playning.
274
Posteritie of Christ is euerlastinge.
Pag. 381
Power of God is inuincible.
539
Power of this worlde nothing com­pared with Christ.
485
Power without feare of God, is a great mischiefe.
207
P ante R
Praying lowd, what it meaneth.
216
Prayer stirred vp by earnest medita­cions.
400
Praying with diligence, profitable.
Pag. 427
Prayer rightly vsed.
216
Prayers continuall.
47
Prayers commended.
763
Prayers feruent.
ibi.
Prayers offered to God in Christe, acceptable.
75
Prayers of the faythfull are hearde.
Pag. 221
Prayers of the godly are not vayne.
Pag. 500
Prayers ioyned to imposition of the handes.
369
Publike Prayers acceptable to God.
Pag. 141
Prayers require solytarines and go­ing asyde.
426
Prayers without faith vnprofitable.
Pag. 47
Prayers require sobrietie.
433
Prayer a token of faith.
76
In praying what gestures should be vsed.
758
Prayers power and strength.
54
Praying in publike commended.
758
Prayers are the wings whereby the church flieth vnto God.
215
Prayers had their appointed houres in old tyme.
150
Praying must bee instaunt and fer­uent.
400
Predestination certain.
687
Predestination searchers.
29
Preparation and watchinge for the comming of Christ, thinges neces­sary.
7
Prerogatiues without Christe, are vayne.
189
Preaching of the Gospell wherwith it must beginne.
108
How men ought to preache.
916
What men ought to preache.
383
Preface to the Actes of the Apostles expounded.
5
Presence of Christ vpon earth, howe it must be vnderstanded.
43
Presidentes of cōmon weales, what vertues should be in them.
311
Priesthode of Christ confyrmed with an othe.
123
Priestes ignoraunt in Christe, and in the Scriptures.
534
Priestes fulfilled the scriptures.
535
Priest auctours of the Apostles per­secutions.
191
Priestes enterprises hindred not Christ.
536
Priestes wicked, are shamed for e­uer.
63.64
Priestes and Scribes, an vntowarde generation.
136
Primitiue church not voyd of faults.
Pag. 274
Princes duties.
321
Princes studies.
377
Princes and Rulers called to beare office, ought to heare Ecclesiasti­call causes.
ibidem
Priuate order of a Christian lyfe.
Pag. 146
Prophetes agree with the Apostles.
Pag. 600
Prophets for shewers of Christ.
350
Prophets bear witnes to Christ.
182
Prophets interpretat prophesies
610
Prophetes foreshew things to come, but the end and meaninge of them, they often vnderstand not.
762
Prophets who were.
508
Prophets gods seruaunts▪ by whom he reuealeth his secret iudgements.
Pag. 99
Prophetes office.
120
Prophets begū vnder Samuel.
182
Prophetes testimonies concerninge Christ and his resurrection.
536
Prophesying what it comprehendeth in it.
96
Prophesying what the worde signi­fyeth.
ibi.
Prophesie how beneficiall and profi­table it is.
185
Prophets sermons are holy Scrip­tures.
54.55
Proposition and sum of the Apostles oraciō to ye people of Lystra.
571
Propertie of things lawfull in Chri­stian men.
143
Promise concerning ye holy ghost.
13
Promises of the old testament extend to the Gentyles.
134
Promise of the holy Ghoste made by Christe to the Apostles, belongeth to all men.
85
Promises of God made too Dauid, touching his sonne.
93
Promises of God must bee receyued by fayth.
879
Promises of God are not made fru­strat by ye wickednes of men.
17
Promises of God must be diligently thought on in aduersitie.
327
Promises of God are all ratified in Christ.
854
Promises of God must bee patiently wayted for.
79
Promises of god vnto the godly.
115
Promises of God made first vnto A­dam.
852
Promises of God how they must bee vnderstanded.
688
Promises of god are infallible.
870
Promises of God truliest performed when men hope least in them.
79
Promises touching the resurrection of Christ.
12
Promises of the holy ghost often re­peated and why.
73
Promises of the Gospell belongeth to euery man.
184
Promises made to the Fathers why they be so often repeated.
163
Promises of saluation belong to In­fantes.
134
Promises of Christ are true.
73
Promises of god certain & true.
328
Promises of God how they must bee vsed in aduersitie.
744
Promises of our saluation true, and inuiolable.
284 822
Promises of God to what vse they serue.
134
Prouidence of God.
437
Prouidence of God in gouerning the world wonderfull.
889
Prouidence of GOD must not bee rashly abused.
807
Prouidence of God foreknowen and decreed.
110
Prouidence of God howe it must bee vsed in aduersitie.
882
Prouidence of God excuseth not sin­ners.
53
Prouidence of GOD no defence for wickednes.
59
Prouidence of God comforteth sin­ners.
171
Prouidence teacheth vs the honour of God.
670
Prouidence of God hath all thinges subiect to it.
573
Prouidence of God exemplifyed in Iudas the traitor.
56
Prouidence of God, too what vse it serueth.
110
Pryde the cause of euill, and begin­ning of sinne.
374
Pryde how mightely God reuengeth it.
485
Prudencie muste bee vsed in the af­fayres of the church.
604
Prudencie an example.
812
Publike offices must bee committed to good and godly men.
311
Publius is a president of hospitalitie
Pag. 891
P ante V
Punishment of contemning Goddes Counsel.
875
Punishment of them that condempne Christ.
182
Punishment of Idolatrie and im­pietie.
343
[Page]Punishmentes of Christes enemies, what they are.
59
Punishment is not sent of god with­out warning.
674
Purification is by fayth.
596
Purification, god is auctour.
ibid.
Pu [...]eolane church.
893
Q ante V
Question made by the Apostles tou­ching Christes kingdom on earth.
Pag. 24
Question of the priestes in the coun­cell at Ierusalem.
198
R ante E.
REdemption in Christe, belon­geth to all men.
78
Redemptiō of mā how it was made.
455
Regarde muste bee had more of the church thē of priuate matters.
611
Reformation how it may truely bee made.
3
Reformacion may haue errours, and whereof they spring.
ibid.
Refutacion of such obiections as the people of Lystra might haue made against the Apostles.
573
Religion without knowledge of god is nothing.
665
Religion standeth not in outward ce­remonies, but in faith, wherby we take hold of the grace of god.
313
Religiō corrupted must be abolished and true planted.
572
Religion may be found in souldiours
Pag. 432
Religion is not subiect to councelles.
Pag. 818
Religion must not be estemed after ye multitude & auctoritie of men.
ibi.
Religion dependeth not on mannes Iudgement.
47
Religion belōgeth to god alone.
767
Religion is certen and not to bee sus­pected of obscuritie.
838
Religion must not bee iudged by the successe & falling out therof.
268
Religion can not man rightly walke in except hee be guyded by the spi­rit of God.
339
Religion muste the Magistrate haue care of.
690
Religions shewing vs any other sal­uatiō then in Christ, ar al false.
202
Reliques of Christ and of the fayth­full what they are.
422
Remission of sinnes is the benefyte of gods grace onely.
303
Remission of sinnes in the name of Christ.
458
Remission of sinnes is gyuen vs in Christ.
543
Repentance of the wicked.
642
Repentance muste bee vrged by feare of the latter day.
674
Repentance must be done as god ap­pointed by his woorde, and not af­ter our brayne.
788
Repentance after transgression, ope­neth the way to saluation.
131
Repentaunce what it is.
ibid.
Repētance wherof it consisteth
ibid.
Repentance and forgyuenes of sinne, preached in Christes name seemeth a thing intollerable to the worlde.
Pag. 270
Repentaunce cause efficient in man, what it is.
259
Repentance in hir partes.
131
Repentaunce, howe God gyueth it.
Pag. 472
Reprehensions without Christs spi­rit, are cold.
680
Reprobates can not heare the worde of Christ.
548
Reprobates manners and condicions and how they must bee dealt with.
Pag. 710
Resurrection of Christe, defended.
Pag. 536
Resurrection of Christ is the founda­cion of fayth and of doctrine Apo­stolike.
12
Resurrection of Christ a thing moste approued.
ibid.
Resurrection of Christ why it was so diligently confirmed.
11
Resurrectiō of christ the accomplish­ment of our redemption.
65
Resurrection of Christ why it is con­firmed with so many and so sounde argumentes.
111
Resurrection declareth the glory of the children of God.
540
Resurrection of the dead ought not to bee thought incredible.
854
Resurrection of the dead is vniuer­sall.
823
Resurrection proueth the certayntie and maiestie of Christes kingdome.
Pag. 11
Resurrectiō of al other articles most repeated of the Apostles.
223
Resurrection of Christ diligently de­fended.
12
Resurrectiō of the body what ample fruite it hath in it.
118
Resurrection scoffers what we maye iudge of them.
13
Resurrection scorners take away all fayth, and the misteries of mennes saluation.
13.14
Resurrections vse and meditacion.
Pag. 14
Resurrection preached what it com­prehendeth in it.
65
Resurrection is certayne.
117
Resurrection goeth before lyfe euer­lasting.
118.119
Resurrectiō of Christ ouercommeth sinne and death and restoreth salua­cion vnto man.
12
Resurrectiō proueth Iesus to be the Messias.
1 [...]3
R ante I
Rites of the primitiue Churche in choosing of Priestes.
584
Rites and order of the Lordes Sup­per must not be altered.
140
Riches of the wycked are accursed.
Pag. ibid.
Riche mennes dutie.
891
R ante O
Romayne church iustely forsaken of Christian men.
797
Romaine Church woorshippers are vnwoorthy to bee accompted of the Church.
188
Romish Prelates may lawfully bee spoken agaynst.
293
Romes destruction and misery.
60
Romanistes say, the church of Rome can not erre.
281
Romaine Antichrist must bee repre­hended for the merchandize hee v­seth in religion.
372
Romaine brethren go to meete Paul.
Pag. 894
Romaines diligence in administring of Iustice.
870
Romaine Bishoppes presumptuous­nes reprehended.
335
Romaine Bishops pryde.
468
Romaine Bishoppes Supremacie, ridiculous.
417
S ante A
SAbboth keepinge and breakynge.
Pag. 733.734
Sabbothes must bee reuerentlye kept.
521
Sabbothes how they should bee ob­serued and kept holy.
647
Sabboth obseruances and comming to the church.
521
Sacramentall speech.
304.791
Sacramentes instituted of god, must not be contempned.
291
Sacramentes are [...]eales of Goddes promises and benefites.
23
Sacramentall wordes and misteries how they ought to bee considered.
Pag. 304.305
Sacrament despisers.
463
Sacrament despisers, are destitute of fayth.
385
Sacramentes and the gifts of health are giuen vs by inuocation of gods name.
791
Sacramentes haue their efficacie, not of the woordes of consecration, but bicause of Christes institution.
23
Sacramentes truly vsed in ye church.
Pag. 348.366
Sacramentes and doctrine must goe togyther.
451
Sacramentes haue not grace tyed o [...] bound to them.
366
Sacrifice of Christe pourgeth oure sinnes.
455
Sacrifices of Christians.
667
Sacrifices how they are called pur­ging sinnes.
304.305
Sadduceyes doctrine and religion, what it was.
191.803
Saluation, the free gift of God must be obteyned by prayer.
102
Saluation dependeth vpon the meere grace and fauour of God.
133
Saluation consisteth in inuocation.
Pag. 102
Saluation in Christ onely.
202
[Page]Saluation belongeth to the Gentyls aswell as the Iewes.
423
Saluation hangeth vpon Gods pro­uidence.
585
Saluation in our selues.
578
Saluation and preseruation both of men and common weales depen­deth on God.
529
Saluation by what order we maye attaine to it.
393
Saluation and redemption of man confirmed with an oth.
123
Saluation & pardon for sinners.
170
To be a disciple of Christ is the first steppe to saluation.
419
Saluation by Goddes commaunde­ment caried to the Gentiles.
508
Saluation more plainely declared in the new testament, than in the olde.
Pag. 93
Saluation is giuen to men in none o­ther than in Christ.
897
Saluation by what meanes it is hindred and stopped.
181
Saluation of others we must reioyce in.
475
Samaria conuerted.
362
Samaritanes giue eare to Christ and beleeue in him onely.
393
Samaritanes embrace the Gospell.
Pag. 362
Samaritans obedience.
365
Saintes and holy men haue neede to be strengthned.
895
Saintes trustinesse in defending of Christ.
531
Saintes are ignorant in many things
Pag. 446
Saintes how they alleadge their in­nocencie in priuate causes.
799
Saintes how we must iudge of them.
Pag. 409
Saintes are subiect to mocions and affections.
613
Saintes giue all glorie vnto Christ.
Pag. 160
Saintes worship whereof it sprong.
Pag. 157
Saintes of all ages wherin they ho­ped.
823
Saintes singuler workes must bee ascrybed to God as to the authour of them.
613
Saintes flightes what they are.
307
Saintes zeale and condicion.
579
Saintes slippes and falles proue our corruption.
25.26
Saintes patience is no dastardlinesse
Pag. 481
Saintes labours are not in vaine
Pag. 696
Saintes estate in this worlde.
796
Saintes vertue is to obeye and bee­leue God.
113
Saintes companye how profitable it is.
879
Saintes how much wee must attri­bute to them.
161
Saintes are tryed with feare.
684
Sapphira maketh an impotent and bolde lye.
229
Sapphira ignoraunt of hir husbands death for a season and why.
232
Sapphiras wickednesse reproued by Peter.
ibidem.
Sapphira punished as was hir hus­bande.
237
Satan put men out of the waye of saluation.
576, 577
Satan can doe nothing against man, but by gods permission.
410
Satan hath his instrumentes euerye where.
576
Satan throwne out by the name of Christ.
629
Satan what traines he vseth to esta­blishe his kingdome among men.
Pag. 627
Satan howe hee is sayde to fill the heartes of the vngodlye.
230
Satan beareth witnesse to the truth.
Pag. 628.629.
Satans [...]lightes must be taken heede of.
577
Satans effectes in Hypocrites and in the wicked.
230
Satans propertie.
357
Satans pollicie.
576
Saule receyueth a two folde answere of the Lorde.
395
Saule persecuting the faythfull per­secuteth Christ.
790
Saule an example of a cruel tyraunt.
Pag. 390.359
Saule truely called a rauening wolfe
Pag. 357
Saule set forth for a peculiar exam­ple of Gods goodnesse and grace.
Pag. 394.395
Saule authorised by the Priestes to playe the Tyraunt.
390
Saule when he was conuerted.
392
Saule how he was conuerted.
ibidē.
Saule a president of tyranny.
390
Saules conuerting to Christ histo­rised.
392
Saules ende and purpose.
391
Saule the persecutor described.
390
Saule the persecutors punishment.
Pag. 394
Saules saluation must be attributed to the grace of God onely.
395
S ante C
Schisme beginners are the byshops of Rome.
194
Schooles foundations.
49.84
Schooles needefull.
509
Sclaunders wherewith Ministers are charged.
467
Sclaunders must Christians put a­way and defende their good name.
Pag. 91
Sclaunders maye lawfullye be aun­swered to.
ibidem
Sclaunder or offence.
ibidem
Scripture is of it selfe of credyte and auctoritie sufficyent.
867
Scripture is enspired of God.
54
Scripture conteyneth al thing neede­full for vs to beleue and obserue.
7
Scripture of the olde and newe Te­stamentes pertayneth to all them that loue God.
ibdem.
Scripture must be expounded.
647
Scriptures authoritie and certayne­tye.
897
Scripture must bee interpreted by conference of places.
127
Scripture with what minde men must reade it.
62
Scripture must be elucidated wyth interpretations.
398
Scripture containeth the knowledge of the true God.
571
S ante E
Sectes cause of discention among the Iewes.
803
Securitie or carelesnesse must bee a­uoyded.
269
Sedition described.
722
Sedition happily ended.
653
Sedition ended with ioye.
653
Sedicion soone appeased.
728
Sedition beginners who.
770
In sedicion what christians must do.
Pag. 725
Seditious persons but fewe in num­ber maye be authors of manifolde euilles.
724
Sermons ought to beginne and ende with prayers.
754
Seruers of tyrauntes turnes what they may looke for.
504
S ante H
Shipwrake described and the num­ber of them that were in the shippe.
Pag. 885
A true sheapeheardes example.
764
Shooes putting of what it meaneth.
Pag. 328
S ante L
Sleepinesse or drowsinesse of church­men.
733
Slouthfulnesse of men in our dayes.
Pag. 272
Slouthfull men reprehended.
890
Sluggishnesse and ydlenesse.
653
S ante I
Signes externe seale the interne and spirituall gyftes of God.
304.305
Signes visible of the presence of the holy ghost.
82
Signes that God sheweth must bee dilygently considered.
158
Signes externe are not sufficient to saluation.
305
Signes called after the names of the things that they signifie.
80.290
Signes haue muche lykenesse wyth the thinges that they signifie.
80
Signes are diuerse.
159
Signes to what vse they serue.
359
Signes must not haue to much attri­buted to them.
305
Sticking to signes is the beginning of ydolatrie.
158
Simon how he tooke Peters expo­stulation.
374
Simon Magus beleeueth and is baptised.
367
Simon Magus an example of an hi­pocrite and a deceyuour.
268
Simon Magus his sinne.
370
[Page]Simons of our dayes.
371
Simplicitie of the fayth.
672
S ante O
Solomon for his wiues sake that were aliauntes buylded Temples.
Pag. 340
Solomons wish.
20
Sole or single lyfe maintayners.
46
Soules of men vnder the protection of God.
119
S ante P
Spirites appearing what wee ought to iudge of it.
762
Spirite of Christ author of concorde and holynesse.
78
Spirite of Christe his efficacy how great it is in men.
155
Spirite of Christ in whome it raig­neth.
90
Spirites of the disseassed walke not.
Pag. 500
Spirite signified by the blowing of the winde and for what cause.
79
Spirite of Christ so delyuereth vs from fear [...] that wee dare boldelye confesse Christ.
86
Spirite of God is from euerlasting.
Pag. 74
Spirite why it was promised to the Apostles.
19
Spirite teacheth vs to reason of Gods doings, and to call vpon him for helpe.
84
Spirite of God wrought in the A­postles.
74
Spirite of God spake by the Apo­stles.
8
Spirite of Christ maketh men bolde in the confession of Christ.
85
Spirite of God altereth and enfor­meth tongues, and for what causes
Pag. 84
Spirite is the promise of the father.
Pag. 18
Spirite when he was sent.
75
Spirite what daye he was sent to the Apostles.
ibi.
Spirite how he must be receyued.
77
Spirite how he is giuen & to whom.
Pag. 94
Spirite how he is sent.
78
Spirite in what scence it is sayde to be sent to the Fathers.
18.19
Spirite often promised and where­fore.
74
Spirite where it was giuen.
ibidem
Spirite sent visibly & for what cause.
Pag. 78
Spirites effect in the Apostles, and their hearers.
82
Spirites effectes common to all be­leeuers.
96
Spirite how necessarie and to what vse in men.
78
Spirites inuincible power.
558
Spirites sending and Christes ascen­tion ioyned togyther.
124
Spirites sending called by the name of baptisme.
21
Spirite promised Christ confirmeth by an argument taken from baptis­me, and the argument explicated.
ib.
Spirites operation and giftes.
77
Spirites effectuous operation.
124
Spirites effectes in these dayes why they be so rare.
258
Spirite promysed serueth for our comfort and instruction.
19
Spirites power can not be compre­hended nor hindred by any man.
80
Spirite howe the Apostles are sayde to haue receyued.
74
Spirite must bee receyued of men with great preparation.
77
Spirite of Satan what it doth in vncleane persons.
85
Spirite of the olde and newe testa­ment is but one.
76
S ante T
Steuen accused of impietie, and stub­bornenesse, and vpon what occasi­on.
288
Steuen accused of blasphemye a­gainst God and his lawe.
292
Steuen by slaunders and false wit­nesse brought in hatred with all the people.
287
Steuen instructed by the holy Ghost sheweth himselfe a fine disputer and abolde.
ibid.
Steuen readye to yelde vp his lyfe, is comforted by a vision, and what that vision teacheth vs.
334
Steuen is without feare, though in daunger of death.
290
Steuen went not about to abrogate the lawe.
351
Steuen prooueth that the cerimoni­all lawe is abrogated.
ibid.
Steuen deserued the crowne of mar­tirdome.
357
Steuen what he did at his death.
355
Steuen no dispiser of Moses.
321
Steuen blasphemed not the Temple and holy place, nor the outwarde seruise.
345
Steuen falleth on sleepe.
355
Steuen set on by disputations.
287
Steuen oppressed and taken by sedi­tion.
ibid.
Steeuen dyeth full of the holy ghost.
Pag. 334
Steuens enimies and their enterpri­ses against him.
286
Steuens description.
285
Steuēs enimies rage incurable.
354
Steuens example in redinesse to dye must be followed.
355
Steuens enimies how they tooke his oration.
351
Steuens oration and answere made in the councell of the Priests with the argument narration and partes thereof.
292
Steuen being stoned how the fayth­full vsed him.
358
Steuen being readye to dye comfor­ted of God, and how and in what maner.
352
Stipendes of the Ministers.
676
Stipend must not be withholdē from the Ministers.
756
Stipende why Paule exacted not.
Pag. 756
Strangled and bloud.
603
Stubbornenesse a thing peculiar to the wicked.
268
Studious we must be of charity.
618
Studie to please the people cause of persecution.
489
Studies and desires of the enimies of truth.
656
Study we must to please God.
580
Starre worship, a thing common to the Gentiles.
368
Starres superstitiouslye obserued.
Pag. 342
S ante V
Supper of the Lorde howe it must be admynystred.
735
Supper of the Lorde called breaking of breade.
140
Supper of the Lorde a signe and to­ken of Christes death.
23
Supper of the Lorde with the righ­tes and cerimonies must not be al­tered.
140
Supper of the Lorde taught vs by the Apostles in what order and forme to be vsed.
3
Supremacie chalengers in the church confuted.
5 [...]
Superscription of a letter sent from the Synode.
 
S ante W
Swerde to keepe vnder the wicked commended.
233
Swerde must be drawne in defence of relygion.
ibid.
S ante Y
Synagoge fyt place for the Apostles to beginne to preach in.
512
Syn [...]cdoche a figure very much vsed in the scriptures.
761
Synode or conuocation at Miletum
Pag. 738
Synodes and conuocations howe commodious they are.
ibid.
Synne of those that forsake true re­ligion how grieuous it is.
516
Synners must be remitted vnto god
Pag. 373
Synners not punished but first they are warned.
642
Synners God disdaineth not.
510
Synners must be wonne rather than destroyed.
399
Synners which way God vseth to conuert them.
787
Synne of ignoraunce howe it maye be excused.
170
Synne agaynst the holy Ghost.
ibid.
Synnes of men must not be rashlye iudged of.
171
Synnes be they neuer so manye can not exceede Christes merite.
130
Synnes cause of all euill.
104
Synnes in preaching must be repro­ued.
127
Synnes are remitted of fauour.
Pag. 543
Synnes although they bee heynous ought not to make vs dispayre.
[Page]Pag. 130
Sinne how heinous it is declared by the worde of God.
790
Synne needefull to bee rebuked in the Church.
108.109
Synnes forgyuen in the name of Christ.
458
Synnes committed by thought and cogitation.
373
T ante A
TAbernacle was a figure of hea­uenly thynges.
345
Tabernacle caried into the land of the gentiles.
346
Tabernacle of witnesse what it was.
Pag. ibid.
Tabernacles vse among the Iewes
Pag. ibid.
Tabernacle had no resting place a long while.
ibid.
Tabernacle had not the honor of god tyed vnto it.
347
T ante E
Teachers office in the Churche re­quireth a deliget tryall.
14
Teaching in the Church how it must be ordered.
741
To teache which is the best waye.
Pag. 700
Temperaunce is a fruit of faith.
829
Temperaunce what effectes [...]he hath.
Pag. 148
Temple or church of God, who build it.
201
Temple hath not worship tyed vnto it.
345
Temples must not bee prophaned or defiled.
825
Temples by whome they are defiled and abused.
ibid.
Templary religion is a vaine thyng
Pag. 666
Temple or church commers in pom­peous and prowde aray, what may be thought of them.
844
Tertulous oracion.
819
Testament of God contayneth oure saluation.
186
Testament of circumcision gyuen to Abraham, what it is, and how to be vnderstanded.
303
Testamente the olde and the new are the law of of godly lyfe.
54
Testament olde and newe how they consent.
95
Testimonie of Dauid touching the resurrection of Christ.
113
Testimonie of the xvj. Psalme proo­ued.
121
Testimonies of the kyngdome of Christ.
33
T ante H
Thabita raysed againe by Peter.
419
Theophilus who is.
[...]
Theudas what he was.
265
Threates of the worlde must not feare Christians.
213
T ante I
Timothey circumcised.
616
Timothey borne of a Iewe and a Gentile.
617
Titles and styles abused.
664
Titles wherefore they ought to serue.
5 [...]3
T ante O
Tongue of the faythfull of all nati­ons is but one.
84
Tongue keeping a necessary thing.
Pag. 85
Tongues sitting vpon the Apostles heades, were tokens of the holye Ghost.
80
Tongues wherefore they serue.
82
Songue or speech of Canaan.
85
Tormentes must not be vsed of ma­gistrates without a good and iust cause.
815
T ante R
Traditions of manne must not bee thrust into the Church.
20
Traditions the Apostles thrust none into the Church.
580
Traiane persecuting the Churche felt the wrath of God.
300
Tribulations of our owne brethren must be thought to be our owne.
491
Tribulations ende is most ioyfull.
Pag. 587
Tribune delyuereth Paule againe out of the Iewes handes.
463
Tribune kept from his purpose by feare of lawe.
797
Tribunes readynes to succour Paul.
Pag. 812
Troublers of the Church.
589
Truth fought against by open force.
Pag. 166
Truth of god infallible.
538
Truth of gods promises.
ibid.
Truth of gods promises inuincible.
Pag. 886
Truth must be preached openly.
520
Truth with what colours it is assaulted.
193
Truth with what crimes it is char­ged.
633
Truth is not defended with railing.
Pag. 823
Truth of what effecte.
846
Truth Euangelicall, what enemies it hath.
191
Truth and gospel defendours comp­ted seditiouse of the wicked.
192. and 193
Truthes enemies must not be trusted
Pag. 834
Truth in what case in this worlde.
Pag. 853
Truth haters are paineful and hardy therin.
766
Truth hatred how much it is able to doe.
809
Truth hatred whereto it bringeth men at the length.
550
Truth hatred howe farre it procee­deth.
810
Truth haters who are most.
208
T ante V
Turkes doe not honour God.
823
Turkish Ambassadors saying against the ydolatrye of christendome.
340
T ante Y
Tyranny of clargie ouer the Church
Pag. 797
Tyrauntes can not doe alway what they list.
213
Tyrauntes haue miserably perished
Pag. 506
Tyrauntes sleyghtes set out in Pha­rao.
317
Tyrants properties set out in Saule.
Pag. 390
Tyran defenders are flatterers.
801
Tyrauntes state and condicion.
213
Tyre dwellers bring Paule on hys waye.
762
Tyre dwellers praye openlye.
763
Tyrus visited by Paule.
761
V ante A
VAlerius Aurilianus moouing persecution against the church being first feared with a thun­der bolte falling at his feete, and yet not repenting, was not long af­ter kylled of hys owne men, lying in waite for hym.
301
W ante A
WAntonnesse in children must be rebuked.
766
Waye to attayne to saluacion.
Pag. 393
Way of Christ.
694
Waye of lyfe made playne in Christ.
Pag. 119
Wayes of men are blinde in matters of relygyon.
575
Warfayring for money how it shall be rewarded.
300
W ante E.
Weakenesse of man acknowledgeth not goddes workes.
 
Wrake must not be yelded to in out­warde thinges.
 
Weakenesse of manne hath neede of Gods tuition.
 
W ante H
Whoredome.
 
W ante I
Wickednesse hath hir degrees.
682
Wicked meete in hell.
541
Wicked in subiection to Gods com­maundement.
834
Wycked stryue in vayne agaynst Christ.
536
Wycked keepe a countenaunce of e­quitye.
351
Wicked though they bee of sundrye opinions among themselues, yet they are soone agreede against Christe, and the truth.
805
Wicked then rage most when theyr ende draweth neerest.
315
Wicked laye all disturbaunces and troubles to the godlyes charge.
Pag. 562
[Page]Wickeds enterprises against Christ his kingdome are vaine.
285.390 and .812
Wickeds mindes vnquiet.
834
Wickeds craftes what they are.
809
Wickeds familiaritie must be shun­ned.
441
Wyckeds enterprises turned vpon the aucthors heades by God.
398
Wickeds estate.
493
Wickeds agreement lasteth not long.
Pag. 805
Wickeds propertie.
115.253.354
Wicked in the Church must bee con­futed.
703
Wickeds feare is preposterous.
644
Wickeds wordes and sayings.
253
Wickeds societye daungerous and hurtfull.
311
Wickeds good successe in a preamble of destruction.
504
Wickeds companions shall be puni­shed with the wicked.
397
Wicked amende not by Gods iudge­ments.
499
Wicked are suffred of God till the pit be dygged vp for them.
785
Wicked what power GOD gyueth them ouer his elect.
837
Wickeds number is the greater.
579
Witnesse how much it comprehendeth in it.
693
Witnesse what his dutie is.
30.31
Wisdome of christians must be boun­ded.
28
Wisdomes first degree is to acknow­ledge the corruption of nature, and how all ablenesse to doe well com­meth of God.
27
W ante O
Worlde cannot abyde Christ, and his Gospell.
208
Worlde rageth against christ in vaine.
Pag. 126
Worlde how it receyueth the doctrine of the Apostles.
190
Worldes ingratitue towards the mi­nisters.
825
Worldes troublesome estate forshew­ed by the Prophets.
98
Worldes force a vaine thing agaynst God.
311
Worlde what affection it beareth to Gods worde.
842
Workes and doctrine must ioyne and go togyther.
9
Woorkes that be good.
415
Workes haue none of the faythfull e­nimies to them.
420
Workes of Christ commended.
106
Workes of Christ considered what they teache vs.
ibid.
Workes of Christ to what ende they serue.
ibid.
Workes of God are needefull to bee considered of [...].
157
Workes of Gods maiestie euidentlye seene in Christ.
86
Workes righteousnesse ouerthrowne
Pag. 545
Worde of God is the father enlarged by the assaultes of the enimies.
555
Worde of God must bee so preached that the hearers may perceyue it be­longeth to them.
533
Worde of God preuayleth not wyth men led onelye with humaine rea­son.
547
Worde of God must be preached, not mans deuise.
899
Worde of God can not be bound.
903
Worde of God wherby it is hyndred.
Pag. 138
Worde of God how it must be harde.
Pag. 44.6
Worde of God must bee preached in the Church onely.
512
Worde of God neuer preached with­out fruite.
561
Worde of God contemned is an hey­nous sinne.
547
Worde of Gods efficatie.
233
Worde of God preached is not vaine.
Pag. 138
Worthynesse of Gods worde.
266
Worde of GOD must bee beleeued though preached but by a man.
368
Wordes of the supper vttered by a sacramentall speache.
40
Worshippers of Christ being persecu­ted, [...]hrist is persecuted.
397
Worshippers of Christ are taught of God.
50
Worshippers such as God riquireth.
Pag. 916
Worship of one God.
667
Worshippers of God truly how much hee regardeth.
818
Worshipping of Creatures ouer­throwne.
572
Worship is in vaine if it bee not done as God appoynteth.
342
Worshippings papisticall are prepo­sterous.
339.340
Worshipping of planetes and starres.
Pag. 34 [...]
Worshipping of [...]oloch.
ibid.
Worshipping of ymages.
343
W ante R
Wrath is the worst councellour that is.
264
W ante Y
Wyll of God conteyned and learned in Christ onely.
790.791
Wyshe of Paule.
868
Z ante E
ZEale preposterous in religion a­uayleth little vnto saluation as maye be seene in the example of Paule.
400
Zeale feruent is needefull in them that should set forth Christes king­dome.
549
Zeale of Godlynesse may not excuse thinges done against godlynesse and true religion.
391
Zeale is necessarie in the godly.
659
FINIS.

❧ A TABLE OF THE PLACES OF SVCH Scriptures as are expounded in these Homelies and Annotations.

GEn. 3. I will put enmitie betweene thee and the wo­man.
Pag. 650
3. Thy desyre shall be to thy husband, and hee shall haue the rule of thee.
236
4. Cain slewe Abell his Brother.
Pag. 306
4. Who made mee my brothers kee­per?
235
12. Get thee out of thy Nation, and from thy Fathers house.
294
15. Thy seede shall bee a straunger.
Pag. 299
17. Euery man childe among you, shalbe circumcised.
303
22. By my self haue I sworne.
123
22. In thy seede shal all the Nations of the earth bee blessed.
163 and. 185
26. I will perfourme the oth which I sware to Abraham thy father.
pag. 123
37. The Patriarches solde Ioseph their Brother.
306
45. God sent mee before you to pre­pare. &c.
310
46. Iacob goeth downe into Egypt with all his familie.
ibid.
50. Iacob is buried in Canaan.
312
EXodi. 1. Pharao commaundeth the men children to bee caste a­way.
315
2. Moses was borne when tyran­ny raged most.
316
2. Who made thee a Ruler ouer vs?
pag. 322
3 I am the God of thy Father, the God of Abraham.
327
3 And fortye yeares after the Aun­gell of the Lorde appeareth too Moses in the desert of Sina, in a bushe of fyre.
326
19. Yee shalbe vnto mee a kingdome of priestes and an holy people.
95
22. Yee shall trouble no wydowe nor fatherles childe.
329
32. Make vs Goddes to goe before vs.
335
LEuitici. 20. Whosoeuer hee bee of the children of Israell or of the straungers that gyueth of his children vnto Moloch.
342
35. The murtherer shall bee put to death.
350
NUmerorum. 1. Howe greatly the people of Israel was in­creased.
596
6. The Nazarites.
694
12. If there bee a Prophete of the Lordes among you, I will bee knowne of him in a vision.
333
DEuterono. 7. The grauen I­mages of their Goddes shalte thou burne with fyre, and co­uet not the golde and siluer that is on them.
602
15. There shall be no begger among you.
145.225
18. The Lord thy God wil stirre vp vnto thee a Prophet among you, euen of thy Brethren, lyke vnto mee, vnto him shall yee harken.
pag. 177. &c.
32. Uengeance is myne, and I will rewarde.
304
28. Thou shalt buylde an house, and an other shall dwell therein.
58
IOsue. 10. Be not afrayd of them.
pag. 681
1. SAmuell. 2. Them that woor­ship mee, I will woorship.
pag. 242.148
15. Hath the Lorde as great pleasure in burnt sacrifices and offringes, as when the voyce of the Lorde is obeyed?
529
SAmuel. 7. When thy dayes be fulfilled, thou shalt slepe with thy Fathers, and I will set vp thy se [...]de after thee.
122
7. Who am I, O Lorde God, and what is my house▪ that thou hast brought me to so great dignitie and honour.
529
15. Cary the Arke of God againe in­to the Citie, if I shall. &c.
530
16. Suffer him to cursse.
ibid.
24. I am in a wonderfull streight: Let vs fall now into the hand of the Lord. Agayne, I haue sin­ned, it is I that haue done wic­kedly. But these sheepe, &c.
530
1. REgum. 8. The Heauens of Heauens is not able to conteyne thee, and how should then this house doe it that I haue buylded.
666
2. PAralipom. 14. Lorde it is no hard thing with thee, to help with many, or thē that haue no power.
885
NEhemias. 13. Of the Sabboth.
pag. 736
ESaie. 2. In the latter dayes the Hill of the Lordes house shall be prepared.
2
6. Heare in deede. &c.
340
10. If the number of the people of Israell [...]cre as the sande of the Sea. &c.
901
23. After the ende of seuentie yeares shall the Lorde visite Tyre, and shee shall conuerte vnto hir re­warde.
761
29. They worship mee in vayne, tea­ching the doctrines of men.
342
30. Prophecie not. &c.
222
33. Wo to thee that destroyest, for thou shalt be destroyed.
306
40. The worde of our God endu­reth for euer.
335
42. I am the Lord, this is my name, & my glory will I gyue to none other.
571.1 [...]0
42. Beholde, this is my seruaunt v­pon whom I lea [...]e, myne elect in whome my Soule is pacified.
Pag. 20 [...]
48. The vngodly haue no peace.
207
49. It is but a small thing, that thou art my seruaunt to sette vp the kindreds of Iacob.
32
49. Will a woman forget hir owne infant.
48
52. O howe beautifull are the feete of the Ambasador, that bringeth the message from the mountaine and proclaymeth peace.
447
53. Who hath gyuen credence vnto our preaching?
50.89
53. Wee haue all gone a straye lyke sheepe, euery one hath turned his owne waye.
566
53. And in his mouth hath beene founde no guile.
350
53. This shalbe his name, by which they shall call hym the Lord our righteousnes.
459
55. Let the vngodly man forsake his owne wayes, and the vnrighte­ous his owne Imaginations, and turne againe vnto the Lorde
Pag. 132
55. The worde that commeth out of my mouth shall not turne a­gaine voyde vnto me, but shall accomplishe my wyll, and pros­per in the thing wherto I sende it.
138
55. Wherefore doe you laye out anye money for the thing that feedeth not.
589
58. Cry now as lowde as thou canst leaue not of, lyft vp thy voyce lyke a trumpet.
205
58. Wherfore fast we, and thou seest it not?
235
60. Euery people and kingdome that serueth not thee shall perishe▪
622
63. Abraham knoweth vs not▪ ney­ther is Israell aquaynted wyth vs.
541
64. God hath prepared such things for them that loue hym, as ney­ther [Page] eye hath seene, eare hearde, nor harte hath vnderstanded. &c.
Pag. 212
65. It shalbee that or euer they call, I will aunswere them.
685
66. Heauē is my seate, and the earth is my footestole.
35.347.66 [...]
IEremie. 1. Beholde, I putte my wordes in thy mouth.
21
1. Be not abashed at their counte­naunces.
685
1. Beholde this daye doe I make thee a stronge fensed Towne.
Pag. 750
2. My people hath committed two euilles: They haue forsaken mee the well of the water of lyfe. &c.
Pag. 589
4. O Israell, if thou wilt turn thee, then turne thee vnto mee.
131
10. Yee shall not learne after the ma­ner of the Heathen, nor be afrayd for the tokens of heauen.
343
12. How happeneth it that the waye of the vngodly is so prosperous.
Pag. 504
17. Blessed is the man that putteth his trust in the Lord, and whose hope is in the Lorde hym selfe.
Pag. 353
23. Behold the tyme commeth saith the Lorde, that I will rayse vp the righteous braunche of Da­uid.
6
23. I fulfill heauen and earth sayeth the Lord.
35
23. The Lorde our righteousenesse.
Pag. 350
23. The woorde of GOD is fyre.
Pag. 660
31. I will plant my Lawe in the in­ward partes of them, and wryte it in their hartes.
96
31 Turne vs, and wee shall be tur­ned.
786
48. Cursed bee hee that dooth the woorke of the Lorde fraudu­lently.
151
EZechielis. 3. The bloud of them that perish, I will requyre at thy handes.
17
3. Thou shalt heare the worde at my mouth and gyue them war­ning from mee.
21
3. When I shall saye vnto the wyc­ked, thou shalt surely dye.
560
3. Thou sonne of man, I haue made thee a watche man. &c.
683
DAnielis. 2. Of the Mountayne.
Pag. 2
HOsee. 4. Idoles robbe men of their hartes.
338
13. Death where is thy stynge?
Pag. 111
IOelis. 2. And it shall come to passe toward the latter dayes, I will poure out my spirit vpon al flesh.
Pag. 93. &c.
2. Turne you vnto mee with all your hartes.
131
AMos. 2. Prophecie not.
222
3. You onely haue I knowne of all the families of the earth.
Pag. 99
3. There is no euill in a Citie, but the Lord is auctor of it.
483
3. The Lord God hath spoken, and who will not prophecie?
683
5. Haue you offred vnto mee Sa­crifices and offrings fourty yeres in the wildernes?
341
7. I was neyther Prophet nor pro­phetes sonne.
69
9. The place of Amos. 9.
600
MIchee. 4. The hill of ye Lords house.
2
ABacue. 2. If he differ or put of, yet wayght still.
79
ZAcharie. 2. Who so toucheth you, toucheth the apple of myne eye.
Pag. 502
2. The apple of myne eye. &c.
300
9. His dominion shalbee from the one sea to the other.
32
9. Behold thy King shall come vn­to thee euen righteous, a Saui­our, and lowly.
199
11. Wo to the Idole sheepeherd that leaueth his flocke.
517
3. Aryse O thou swerde, vpon my Shepherd, and vppon the man that is my fellow.
106.107
MAlachie. 2. The Priestes lips shall keepe knowledge.
63
3. It is but vayne too serue God.
236
IObe. 5. He compasseth the wyse in their owne craftynes.
204
19. I am sure that my redeemer li­ueth. &c.
13
ECclesiastic. 3. Many haue bene deceyued through their owne vayne opinion.
28
35. The prayer of him that humbleth himself, goeth through ye clowds.
Pag. 637
PSalm. 1. Blessed is the man that walketh not. &c.
638
2. Of the kingdome of Christe.
Pag. 2
2. Aske of me, and I will gyue thee the Gentiles for thyne inheri­taunce.
35.201
2. Thou shalt bruse them with a rodde of yron.
126
7. They trauell with mischiefe and bring foorth vngodlynesse.
218
14. There is no God.
114
16. The wordes there are prooued ought to bee vnderstanded of Christ and not of Dauid.
113
22. My prayse shall be of thee in the great congregation.
116
27. Tarrye thou the Lordes leysure, be of good courage, and hee shall comfort thine heart.
79
27. When my father and my mother forsaketh mee, the Lorde taketh me vp.
308.520
34. Keepe thy tongue from euill.
85
34. The aungell of the Lorde cam­peth round about them that feare him.
548
34. The eyes of the Lorde are ouer the righteous.
497
37. I haue seene the vngodly in great prosperitye and flourishing lyke a greene baye tree.
505
48. The Citie of the great king.
18
50. Call vpon me in the time of thy trouble: I will heare thee and thou shalt glorifie me.
115.116
50. Thinkest thou that I will eate bulles flesh, and drinke the bloud of Goates.
545
51. washe me throughly from my [...]e iniquitie, and clense me from my sinne.
545
51. Renewe in mee a right spirite.
77
56. Thou ha [...]t numbred my flit­tinges, thou hast put my teares in thy bottell.
328.745
58. They are as venemous as the poyson of a Serpent, they bee like the deafe [...]dder that stoppeth hyr eares.
548
65. Blessed is the man whome thou choosest.
525
68. Thou wentest vp on high, thou hast ledde captiuity captiue.
124
69. The zeale of thine house hath euen eaten mee.
659
69. I will prayse the name of the Lorde with a songue.
461
72. His domynion shall be from the one sea to the other.
32
72. He shall delyuer the poore when he cryeth, the afflicted. &c.
321 and .453
76. In Iewrie is God knowne, his name is great in Israell.
91.95
80. Shewe the light of thy counte­naunce and we shall be saued.
120
89. I haue sworne once by my holy­nesse that I will not fayle Da­uid.
24
89. My couenant will I not breake, nor alter the thing that is gone out of my lyppes.
298
94. He that made the eye shall he not see?
300
94. In the multitude of the sor­rowes that I had in my heart, thy comfortes did refreshe my soule.
115
94. The Lorde seeth it not, neyther doth the God of Iacob vnder­stande it.
253
104. Thou that makest the clowdes thy charyot.
36
104. He watereth the hylles from aboue: the earth is replenished with the fruite of thy workes.
Pag. 575.
[...]05. Touch not mine annoynted.
142
106. They turned theyr glorye into [Page] the similitude of a Calfe that ea­teth haye.
337.574
107. Let them giue thankes whome the Lorde hath redeemed, and de­liuered out of the hande of the enimie.
496
110. The Lord sayde vnto my Lord: sitte thou on my right hand.
266 and .119.33
110. Thou art a priest for euer, after ye order of Melchisedech
37.168.122
110. Rule thou in the myddle among thine enimies.
98
113. Hee lifteth the simple out of the dust.
330
116. Right deere in the sight of the Lorde is the death of his saintes.
Pag. 475
116. What rewarde shall I gyue vn­to the Lorde for all the benefits that he hath done vnto me.
461
118. The Lord is the strength of my lyfe.
253
118. The same stone which the buil­ders refused.
200
119. It is better to trust in the Lord.
Pag. 254
119. It is good for mee that I haue beene in miserye.
101
121. I will lyft vp mine eyes vnto the hylles▪ from whence my helpe shall come.
353
123. Beholde euen as the eyes of ser­uaunts looke vnto the handes of theyr maysters. &c.
113
132. I will not enter into the taber­nacle of my house.
346
141. Set a watche O God before my mouth.
85
146. Put not your trust in Princes.
Pag. 317
147. Hee declares hys worde vnto Iacob, his statutes and ordinan­ces vnto Israell.
95
147. Hee couereth the heauen wyth clowdes, and prepareth rayne for the earth.
575
1 PRouerb. The beginning of knowledge is the feare of the Lorde.
416
2. If thou seeke after wisdome as after golde thou shalt finde hyr.
Pag. 88
6 The Lord hateth a false witnesse that bringeth vp lyes.
354
16. Lottes are cast into the lappe, but the ordering thereof standeth in Lorde.
72
25. He that searcheth the maiestie of of God, shall be depriued of the glorie.
28
MAtthei. 1. Thou shalt call hys name Iesus: for he shall. &c.
Pag. 168
3. Repent.
130
3. And say not we haue Abraham to our father.
350
3. This is my beloued sonne, in whome I am well pleased.
202 and .449.103
5. Blessed are the poore in heart: for they shall see God.
120
5. The Citie of the great King.
18
5. One iote or one title of the lawe shall not scape.
335
5. If thou bringest thy gyft to the aulter, and there remembrest.
48
5. You shall be perfect euer as your father which is in heauen is per­fect.
512
5. He maketh his sonne to aryse. &c.
Pag. 638
6. Where your treasure is there will be your heart also.
632
7. Seeke and you shall finde.
88
7. With what measure you meate it shall be. &c.
301
7. Not euerye one that sayth vnto me, Lorde.
94
7. Depart fro me, yee that worke iniquitie.
351
8. Follow me and let the deade bu­rye the deade.
511
9. Thy fayth hath made thee safe.
Pag. 168
10. A mans foes shall be them of his owne housholde.
56.563
10. Whosoeuer shall confesse me be­fore men, him will I also confesse before my father which is in hea­uen.
86
10. He that receyueth you, receyueth me.
9.161
It is not you that speake, but the spirite of your father that speaketh in you.
9
10. Be you wise as Serpents.
657
10. Feare ye not them which kill. &c.
Pag. 685
10. If they persecute you in one Ci­tye. &c.
[...]01
10. Goe not into the waye of the Gentiles.
533
10. Hee that loueth father or mother more than me.
591
10. It shal be gyuen you in that same hower, what to speake.
780
10. Come vnto mee all yee that la­bour sore and are laden.
7
11. No man knoweth the father, but the sonne.
566
11. I thanke thee O Father, bicause thou hast hidde these things from the wise.
45.625
12. How can one enter into a strong mans house and spoyle. &c.
 
12. Out of the abundance of the hart the mouth speaketh.
85
13. The secrets of the kingdome of Heauen.
641
15. Euery planting which my hea­uenly father. &c.
342
15. It is not meete to throwe the Childrens breade vnto dogges.
 
15. Nothing that goeth in at the mouth &c.
608
15. In vaine doe they worship mee, teaching doctrines, preceptes of men.
589
16. The gates of hell shall not pre­uayle against it.
298
17. This is my beloued sonne in whome I am well pleased heare hym.
449
18. Where two or three are gathered togither in my name.
 
20. Who so will be cheefe among you Let him be your seruaunt.
39.70 and .141
21. The kindome of God shall be ta­ken from you. &c.
683.552
22. I am the God of Abraham: and the God of Isaac.
327
22. Giue vnto Cesar those thinges which are Cesars: and vnto god those things that are Gods.
211
23. All whatsoeuer they bidde you obserue, that obserue and doe.
56
23. Hierusalem, Hierusalem, thou that killest the Prophetes.
16
24. Heare is Christ or there.
8
24. Ye shall heare of warres and ru­moures of warres.
99
25. The parable of the talentes.
308
25. Enter into the ioye of thy Lord
Pag. 119
25. I was harbourlesse and yet toke me in.
557
27. If hee be the king of Israell, let him nowe come downe from the crosse.
269
28. I am with you vntill the ende of the world.
879.327.520
28 All power is gyuen too mee in Heauen and in earth.
35
28. Teaching them to obserue all things what soeuer I haue com­maunded you.
335
MArc. 8. who so euer shall bee ashamed of mee and of my wordes. &c.
591
10. No man that forsaketh house. &c.
Pag. 891
16. Goe yee into all the worlde and preache▪ &c.
133. [...]10
16. Hee that beleeueth and is bapti­sed, shalbe saued.
458
16. Hee that beleeueth not, shall bee dampned.
182
16. When the Lord had spoken vnto them, hee was receyued into hea­uen.
33
LUc. 1. Hee hath put downe the mightie from their Seates, and exalted them of lowe degree
Pag. 330
6. Woe vnto you that nowe laughe, for you shall wayle and weepe.
Pag. 115
7. Thy sinnes are forgyuen thee.
Pag. 181
9. Who so euer will not receyue you when you go out of that ci­tie.
549
9. No man that putteth his hande to the plough and looketh back, is apt to the kingdome of God.
Pag. 549.612
10. Hee that heareth you, heareth mee, and hee that despyseth you, despyseth mee.
592.608
[Page]10. Into whatsoeuer Citie you en­ter.
549
11. Happie are they that heare the wordes of GOD and keepe it.
Pag. 351
12. Let your loynes bee gyrte about and your lightes brennyng.
8
12. Feare not little flocke, for it is your Fathers pleasure to gyue you a kyngdome.
50
13. It can not bee that a Prophete perishe any other where then at Hierusalem.
16
26. The children of this worlde are wyser then the children of light.
Pag. 192.657
17. As it chaunced in the dayes of Noe, so shall it bee in the dayes of the sonne of man.
661
18. There was a Iudge in a certain Citie.
499
21. I will gyue you a mouthe and wysedom agaynst the which. &c.
Pag. 175
22. Yee are they which haue abyd­den with mee in my temptacions
Pag. 171.557
22. I appoint vnto you a kingedome as my father hath appointed vn­to mee.
538
22. You bee come foorth as vnto a theefe with swordes and stanes.
Pag. 491
23. To daye thou shalt bee with mee in Paradise.
118.
23. Father forgyue them, for they wote not what they doe.
171
24. Ought not Christ to haue suffe­red these things. &c.
27
24. That all must be fulfilled which were written of mee in the lawe of Moyses and in the prophets, and in the Psalmes.
676
24. Handle mee and see, for a spirite hath not fleshe and bone as you see mee haue.
10
24. Repentāce & remission of sinnes muste bee preached in his name, among all nations.
133
IOan. 1. Hee came amongest hys owne.
309
1. In him was lyfe.
538
1. No man hath seene God at any tyme, but the sonne. &c.
552
1. Beholde the Lambe of GOD.
Pag. 544
2. Tho zeale of thyne house hath e­uen eaten mee.
659
3. Hee that beleeueth not the sonne, shall not see lyfe.
182
3. So GOD loued the world. &c.
Pag. 184
3. The wynde bloweth where it li­steth, and thou hearest the sounde thereof, but knowest not whence it commeth and whether it goeth
Pag. 79.138.195
4. Whosoeuer drinketh of the wa­ter that I shall gyue him, shall neuer be more a thirst.
7.665
4. The true worshippers shal wor­ship the Father in spirite and in the truth.
328
4. Ye worship you wote not what.
Pag. 665
5. The woorkes that my Father hath gyuen mee to finishe, beare witnes of mee.
7
5. Hee that heareth my worde and beleeueth in him that sent mee▪ is escaped from death vnto lyfe.
Pag. 563
5. The houre shall come in ye which all that are in the graues, shall heare his voyce.
117
6. No man commeth vnto mee ex­cept the Father drawe him.
135. and 586.620
6. This is the will of him that sent mee, that euery one whiche seeth the Sonne, and beleueth on him.
12
7. Hee that beleeueth on mee▪ out of his belly shall flowe ryuers of water of lyfe.
19
7. Doth any of the Rulers beleeue on him?
45
8. Abraham sawe my day and was glad.
122
8. Hee that is of God, heareth the worde of God.
181
10. If I doo not the woorkes of my Father beleue me not.
7
10 My sheep heare my voice.
181.320
No man shal pluck them out of his hande.
196.353
10. I haue other sheepe also whiche are not of this folde.
554
11. This infirmitie is not vnto death but for the glory of God, that the sonne of God might be glorified thereby.
165
11. It is expedient for vs that one man dye for the people.
633
12. Where I am, there shall also my minister bee.
12
12. When I am lifte vppe from the earth, I will drawe all men vn­to mee.
2
13. Who so receyueth whom soeuer I sende, receyueth mee.
9
By this shall all men know that you are my disciples, if you loue one another.
223
13. You ought also to washe one an­others feete.
328
14. I am the waye, the light and the truth.
538
14. No man commeth vnto the Fa­ther but by mee.
107
14. In my Fathers house are many dwelling places▪
35
14. I will not leaue you comfortles.
Pag. 308.327.520
14. I will come agayne and receyue you euen vnto my self.
12
24. I will praye the Father, and hee shall gyue you an other Comfor­ter.
[...]9
15. Without mee yee can do nothing.
Pag. 110.270
15. If they haue kept my sayinge, they will keepe yours also.
550
15. Nowe are you cleane thoroughe the wordes which I haue spoken vnto you.
596
16. Yee shall leaue mee alone, and yet am I not alone.
308.520
16. Nowe yee haue sorrowe, but I will see you agayne, and your harte shall reioyce.
115. and 558
16. In the worlde yee shall haue tri­bulation.
98
17. I haue glorified thee vpon earth
Pag. 113
17. Father I will that those whiche thou hast gyuen mee, be with me where I am.
12.36
17. This is life euerlasting▪ that they might knowe thee.
542.552
18. My kingedome is not of thys worlde.
98
19. Wee haue no kynge but Cesar.
Pag. 179
19. It is finished.
118
20. These things are written, that you might beleeue.
0
ROman. 1. Which was declared to bee the Sonne of GOD with power.
540
2. Whosoeuer hath sinned without lawe, shall also perishe withoute Law.
675
3. What though some of them dyd not beleeue?
17
3. Therefore wee holde that a man is iustified by fayth.
595
3. All men haue sinned and are de­stitute of the glory of God, but are iustified freely thorough hys grace.
458.544
4. Not in circumcision, but in vn­circumcision.
294.297
5. That where sinne abounded, there myght grace also raigne.
Pag. 512
7. The lawe is spirituall, but we be carnall.
155
7. O wretched mā that I am, who shall deliuer mee from the body of this death.
613
8. If God bee with vs, who can be against vs.
13.298
8. You haue not receyued the spirite of bondage to feare anye 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 shalbe safe.
665
10. How shall they call on him, on [Page] 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▪ 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
[...]. COrinth. 1. All the promyses of God in hym are yea▪
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▪
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 frō 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. [...]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 foū ­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 hy [...], hee ledde captiuity captiue.
37
4. Hee gaue some Apostles, some Prophetes. &c.
10
6. Watch with all instancie and sup­plication.
205
PHilipp. [...]. 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 [...]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.
5 [...]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
[Page]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 [...]ke away sinnes.
545
11. Faith is the grounde of thinges that are hope [...] for.
295
11. Without [...]ith it is impossible to please God.
47.341.665
11. By fayth Moyses when he was great, refused to bee called the S [...]nne of Pharaos Daughter.
Pag. 320
13. Forget not to doe good and to distribute.
139
13. Remember thē that are in bonds euen as if you were bound with them.
491
IAmes. 4 [...] The friendship of thys world, is enimitie with GOD.
Pag. 26
1. [...] ▪ Christe was ord [...]yned before the worlde was made.
Pag. 109
4. The tyme is come, that iudge­ment muste beginne at the house of God▪
269
5. God resisteth the proude.
506
2. PE [...]r. 3. Where is the promise of his comming?
66 [...]
1. IOan. 2. Let the same abyde in you, which you heard from the beginning.
129.588
3. Now are we the sonnes of God and yet it doth not appeare what wee shall bee.
540
4. Greater is he that is in you, then hee that is in the world.
353
4. Here in is loue, not that wee lo­ued God.
531
APocaly. 3. The Epistle to those of Laodicca.
660
14. Blessed are the dead whiche dye in the Lord.
313
20. The Sea shall gyue vp hir dead which are in hir.
313
21. There shal bee new Heauens and a newe earth.
175
22. Woorship God.
260
FINIS

The first chapiter vpon the Actes of the Apostles.

The first Homelie.

‘IN the former treatise (deare THEOPHILVS) we haue spoken of all that IESVS began to doe, and teach, vntill the daye, in which hee was taken vp, after that hee through the holye Ghost, had giuen commaundements vnto the Apostles whom he had chosen.’

GReat is the prayse of Hystorie,The commē ­dation of the holy History, or Scripture. though but prophane, for that the wysest men haue called hir the witnesse of tymes, the light of truth, the life of remembrance, the Maystresse of lyfe, and the Messenger of Anti­quitie: yet certaine it is, that these titles may be applyed to no Hystorie more deser­uedly, and truely, than to the Hystorie con­tayned in the Bookes of the olde and newe Testament, which the holy Ghost hath de­liuered vnto the Church. For this Hystorie bringeth vs, an exact, & an infallible account of the tymes, from the first beginning of the worlde, vnto the birth of Iesus Christ, which account, with other wry­ters is founde vncertayne, and deceytfull. This Hystorie, is not onely the light, but also the touchstone, whereby the writinges, and credite of all o­ther Hystoriographers, ought to be tryed. This Hystorie conserueth vs the memorie of things done in very deede, and which in very deede appertayne to our [...]aluation. And those things which lye hidden, in the [...]ecrete closets, of reuerend antiquitie, she most truely reporteth vnto vs, and maystresse of life, shee onely, and none other ought to be called. For she layeth before vs the examples, not onely of vices and vertues, and the chaungeable occurrences of the worlde, by the which we may learne how to [...]rame this present life, but taking hir flight yet higher, she giueth preceptes of eternall saluation of the soule, shee reuealeth the holy will of God, shee layeth before vs presidents of Gods promises, and threates, shee describeth the iudgement of God against the disobedient, and declareth his protection and tuition, wherewith hee de­fendeth those that worship him. And to conclude, shee setteth before vs, to be­holde as in a glasse, all the nature and propertie of God, that euery man may see, what an one he vouchsafeth [...] be [...]o vs, & what maner of ones he requi­reth vs againe, to be towardes him. Which things vnlesse we imprint in our mindes, we traueyle in all other hystories but in vaine, which may delight vs with vaine ioye, but are not able to enflame our mindes, with the loue of true vertue, and holy religion.

But amongst the volumes of holy Scripture,The commē ­datiō and ar­gument of the Actes of the Apostles. that make mention and report of things done: I thinke there is none extant, the reading and know­ledge whereof, is eyther more profitable, or necessarye, than this, which is entituled, the Actes of the Apostles. For to say nothing of Luke, the Author [Page 2] hereof, whose prayse is in the Gospell, which was present almost at all the things done (for the holy scripture inspired of God, needeth not the authoritie or prayse of man) such is the dignitie and maiestie of the things comprised in this Booke, that if the same be not able to allure & mooue any man, to esteeme and loue the woorke: in vayne shalt thou go about, by humane reason, to per­swade him. Amongst the which thinges, we will intreate presently, of those, which containe the argument & summe of the whole narration or discourse.

The King­dom of christ, is this world.And first of all, Luke descrybeth the beginning, proceeding, and successe, of that kingdome, which Christ hath in thys worlde: whereof appeareth in the Prophets, many things foreshewed and tolde. For Dauid testifieth, that Christ is declared a King by God his Father,Psalme. 2. &. 27. whose inheritaunce (sayth hee) are all the Nations of the earth, and who also shall rule the Islandes. Za­charie prophecieth,Zachar. 9. that the boundes of hys kingdome should stretch from sea to sea.Daniel. 2. In Daniel, it is called the Mountayne, that shoulde fill the worlde, wherevnto all the thinges are to be referred, written in other Prophetes, by these wordes:Esaye. 2. Mich. 4. In the latter dayes it will be, that the hill where the house of the Lord is buylded, shall be the chiefe among hilles, and exalted aboue all little hilles.

I passe ouer diuers things for prolixitie, which might be alleaged to this purpose. But if thou wouldest search these thinges, in the Hystorie of Iesu Christ, written by the Euaungelistes, thou shouldest finde little or nothing, answerable to such honorable Oracles. For they describe Christ to be lowly, poore, and subiect to the iniuries, and reproches of euery man, and who after an infinite sort of calamities, abode most shamefull death on the crosse. Fur­ther, they shewe the borders of his kingdome, to haue bene very narrow and straite: for that the misteries of the same, were vnderstanded but of very few. But if thou wilt pervse this Booke, by & by whatsoeuer the Prophets, haue prophecied of the same, shall appeare to be most true: For he that seemed des­pised, and a man of no estimation, by his glorious ascention into heauen, hath triumphed ouer the Deuill and all his enimies, sitteth on the right hande of hys father, from thence sendeth the holy Ghost, before promysed to his Apo­stles: wherewith they being inflamed, beginne to preache Christ, and not content within the borders of Iurie, are dispersed amonge the Gentiles, and amongst them, by the playne, and simple preaching of the Gospell, spredde the kingdome of Christ, both farre and neare, so that Christ stretcheth his kingdome from sea to sea: and the Islandes of the sea beginne to acknow­ledge him to be theyr King, and by the ministerye of the Apostles, it com­meth to passe, that all nations and people, flocke vnto this Mountayne, ex­alted aboue all Mountaynes, yea, reigning in heauen, which thing, Christ a few dayes before his death, prophecied should come to passe, in these wordes: When I shall be lyft vp from the earth, Iohn. 12. I will drawe all people vnto mee. And this is so euident an argument, of the kingdome of Christ, and of his power, that there can be none more euident. For no Prince, were he neuer so migh­tie, coulde so quickly chaunge, the fashion of the whole world, as the Apostles in few yeres did, being but abiects and contemned persons, and by the spirit of Christ woorking in them, graffed in the hartes of men, a newe, and before that time, vnknowne desire of fayth, and christian religion. Except therfore this Booke were extant, the truth of the kingdome of Christ, and the maiestie therof should appeare, eyther none at all, or at leastwise, might seeme obscure and vncertaine.

[Page 3]Beside this,The forme of the Church primitiue, and rule of refor­mation there­after. there is one other thing very profitable and necessary to be knowne, that is to say, what maner of countinaunce, the Primatiue Church had, which was founded by the Apostles, according to the which, the Church in all ages ought to be refourmed, when any errors or abuses shall happen. Touching which thing, as all men dispute therof in these daies, so shall a man finde very fewe, which wil take the straight way, opened by the Apostles, to a­mende the same. Wherby it commeth to passe, that we put newe errors in the place of olde, & driue away olde superstitions with new, as pieuish & noysome as the olde. Whereas if we would obserue the thinges written by Luke, wee should haue a certaine & an infallible rule, aswell of doctrine, as ceremonies, which the Apostles left vnto the church. They taught one Iesus Christ, to be the onely Auctor of our saluation, and, that men which by nature are sinners, and in daunger of damnation, are by no other meanes iustified & saued, than by faith in Iesus Christ. Yea, this booke aboundeth with most notable exam­ples, wherewith the principall and chiefe article of our christian fayth (as I sayd eare whyle) is warranted and confirmed, against all the cauillations of Sophisters and Phariseis. For, what other did euer the Apostles require, of the vncleane Gentiles, and straungers, from the common weale of the people of God, but to leaue their olde superstition, and to beleeue in Christ? Did they not preache saluation and forgiuenesse of sinnes to them, turning from their open ydolatrie? Did they not most stoutely stande against those blinde Bayardes, which would burthen the Gentiles with the woorks of the lawe? as though Christ had not beene of power to saue, but those which pre­pared themselues to him by the deedes of the Lawe? Wherfore, if the faith in Iesus Christ, was once sufficient for the Gentiles, and they not to be charged with the workes and ceremonies of the lawe, published by God: I pray you what shall let, why the same faith and beliefe shal not suffise vs in these daies? Or shall we say that the traditions of men, are more profitable and necessary to the attaynement of Iustification and saluation, than they which God once ordayned, to remayne till the time of correction? As touching ceremonies, & outwarde rytes, the Apostles thought it vnlawfull to charge the Churches with any thing, vpon their priuate authoritie. Baptisme, the order wherof, they receyued of Christ the Lorde, they haue most sincerely deliuered. The vse and maner of the Lordes Supper, as Christ did institute it, they thought good to retayne. In other matters of the Church, this was their chiefe care, to haue a Discipline, wherewith Christ woulde the naughtye disposed to be kept vnder, and that the poore shoulde be honestly prouided for, whose case and condicion, the Lorde did vouchsafe so earnestlye to commende vnto vs. The thinges which besides these now a dayes, vnder the name of the Apo­stles, and Canons of the Apostles are obtruded, wee can not acknow­ledge for Apostolyke: neyther can any good man blame vs therefore, foras­much as Luke maketh no mention of them, whose diligence and labour, the holy Ghost thought good to vse, in writing the Sermons and Actes of the Apostles. Surely, I will neuer thinke, the holye Ghost eyther so vnwyse, as to take a negligent wryter of so high matters, or else so forgetfull, as to let passe any of those things, the knowledge and obseruation whereof, was so necessarie in hys Church. I would speake of euery thing more at large, but that they recourse in the treatise of the Hystorie, where they will be more commodiously handled. Let it suffise for this time to haue shewed the great [Page 4] vtilitie of this booke, in that it ministreth to vs, a true and an infallible rule of reforming the Church, which except they obserue, which will be called and counted reformers, they may well reioyce in their reformations in ye iudge­ment of the fleshe, but they shall neuer giue vs Churches, that any man, but meanely trayned in the holy Scriptures, shall acknowledge in all pointes, for sincere, and true Apostolike Churches.

Howbeit, this booke sheweth vs not only a forme & paterne of the Church of Christ,The con­dition, or state of the Church in this world. but also it plainely teacheth vs, what the state and condicion of the Church is here in earth, which to know is both profitable and necessarie, as­well for doctrine and information, as also for the comfort that thereby com­meth vnto vs. For we shal see the Apostles in euery part of the world, finde it true that Christ foreshewed, touching their Crosse and afflictions. For God would not so worke by them, as that the things both supersticiously, and wic­kedly maintayned, in the worlde, till that daye, shoulde yeelde of their owne accorde, to their preaching: but he would invre them with labours and con­tentions. And in euery place there were founde, that woulde withstande theyr doctrine, and those not of the rascall and common sorte, but they, which for their learning and godlynesse, the worlde woondered at: such as were the Scribes and Priestes amongst the Iewes, and the Philosophers of the Gentyles. Neyther was the matter decyded wyth wordes. For so great was the authoritie of the enimies of the truth, that the Magistrates tooke their partes: so that they were fayne to pleade their cause before them, and to contrarie their commaundements with hazarde of their lyfe. Thus be­ing banished their natiue Countrie, they felt the smart of exyle, they were in perill by sea and lande, they laye bounde in Prisons, euerye man hated them, and rayled vpon them: and finallye, they ended their charge of prea­ching the Gospell, with their death and bloudsheading. These thinges if wee consider, wee shall perceyue, what we haue to hope for nowe a dayes, neyther shall wee be offended, eyther wyth the authoritie or power of men, striuing against the Gospell, wyth such rage and furie as they did. And on the other side, the loyaltie and truth of Christ shall marueylously comforte vs, whom the Apostles founde so true in his promyses. For he promised the ayde of his holy Spirite, present counsell in aduersitie, and his safegard and defence against all men. All which he so perfourmed, that they hauing the vpper hande, despite of the world, and Prince therof, obtained their purpose, and were able with good successe, to perfourme their vocation. Let no man therefore feare the threates of tyraunts in these daies, let no man be afrayde of Sathans enterpryses, let no man be abasshed at the stormes & tempestes of this worlde. For Christ liueth still, and the truth of his promyses is in­fallible, which as they once were made to his Apostles, euen so they are con­tinued to all men, which beleeue in Christ, according to their doctrine. And surely,Iohn. 17. if there were no other vtilitie of this booke but this one, there is no man but seeth, how necessary the knowledge therof is, in these dayes: where wee see euery where such horrible attemptes, against the Church of Christ, and such vnhappy disturbances and troubles in the same.

Yet besides all these, the examples, whereof this Hystorie is full, bringeth vs no small fruit of learning and godlynesse.Examples for men of all degrees and conditions. For in this stage, as it were of the Church, may wee see the Apostles, and Apostolike persons, by whose ex­ample all the ministers of Christes Church, may learne, with what trust and [Page 5] prudencie they ought to handle Christs cause, with what constancie and truth they may defende the same, with what puritie of maners they shoulde leade others, and with what courage and pacience, they should vanquish all aduer­sitie. Here are set forth Magistrates, both good and bad, by whose counsel and doings, they that be in office may take a president of their gouernment. Here want examples neyther of riche nor poore. Here haue men of whome they may learne, and here are remembred the notable deedes of certaine women, of whom all womanhood may take an example to lyue by. To be briefe, there is no degree or state, eyther of the laytie or spiritualtie, but this booke instruc­teth it with many & peculyer presidents. And although it be but little, which I haue spoken in commendation thereof, yet I suppose it appeareth therby, that God ment to enriche his Church with a singular iewell and treasure, whan it liked him by the mynisterie of Luke, to haue the storie of the Apo­stles, and primitiue Church, to be written. It behooueth vs to acknow­ledge his goodnesse, and to follow the diligence of the holy Ghost, in searching for the thinges comprysed in this holy writing, which Luke beginneth with these woordes: ‘In the former treatise (deare THEOPHILVS) we haue spoken of all that IESVS began to doe, and teach. &c.’

Before hee entreth into the discourse of the Actes of the Apostles, he rehear­seth the thinges that Christ did with his Apostles, a little before his Ascen­tion. He vseth a little short and plaine Preface, in the which as it were, by re­hearsall of thinges done before, hee continueth and ioyneth this booke, with his first, entituled the Gospell of Iesu Christ written by Luke, and therwithal sheweth what he purposeth in thys his other booke. For the sense of hys woordes seemeth to be this. In the first booke, I spake of all those thinges, which Iesus Christ the Sonne of God, did here on earth for our sakes: but now in this, I am purposed to discourse of the thinges, which he would haue done by the mynistery of the Apostles, after hys departure in body out of the worlde. And he doth dedicate his booke to one Theophilus, Who Theo­philus is. whom most men do thinke to haue bene some speciall friend of Lukes, and singular in the fayth. In deede the addition which he putteth to hys name in the Preface of his Gospell, calling him [...] (that is) most noble, or excellent, is vsed chiefely to great men in authoritie. And afterwarde wee shall heare how he attributeth the same to Festus and Foelix, presidents of Iurie. He was there­fore some godly man of authoritie, such as God vseth alwayes to appoint in hys Church, to succour and ayde the same, beyng in strife and contention. And yet no man may hereof gather, that the same booke appertaineth not aswell to vs all. But rather let all men endeuour to shew themselues to be Theophili, that is to saye, louers of God, and thinke that Luke speaketh no lesse vnto them, than to this auncient Theophilus. And truly, as many as be­leeue in Christ, being reconciled by him vnto God, loue him, with all theyr harte and powers. But touchyng this opinion, it mattereth not much, since it is playne ynough, that all the doctrine both of the olde and newe Testa­ment, appertayneth chiefely to all them that loue God, so that thereout they may haue both learnyng and comforte.Rom. 15. It shall be profitable to examine these fewe woordes of the Euaungelist somewhat more diligently.

And first is to be considered, how he professeth to write of all the thinges. How Luke is to be vnder­standed, say­ing he hath written of all things. For Luke may seeme to repugne with Iohn, which about the ende of the [Page 6] Gospell written by him, saith: There be also many other things which IESVS did, which if they shoulde be wrytten euery one, I suppose that all the worlde coulde not contayne the Bookes that should be written. But these places may be easily reconciled. For Luke saith not, he hath written euery thing perticu­larly, but he testifieth, that he hath spoken of all things necessary to be knowē for the attaynement of our saluation, and which may instruct vs with suffici­ent knowledge of Iesus Christ. For albeit the Euaungelistes rehearse not all the doings and sayinges of Christ, yet is Christ neuerthelesse to be belee­ued, neither was it needefull they should declare all things. For it is euident that Christ, which is the selfe truth, gainesayth not him selfe in anye place, but he obserueth one ende in all his sayinges. It is manifest that all his do­ings tende to one marke and purpose. Wherefore, though the Apostles had let passe none of them all: yet should we haue knowne none other Christ, nor learned any other fayth than that wee haue learned, by the writinges ex­tant. This doth Iohn witnesse, when he saith: Many other signes truely dyd IESVS in the presence of his Disciples, which are not written in this Booke. These are wrytten that yee might beleeue, Iohn. 20. that IESVS is Christ, the Sonne of GOD, and that in beleeuing, yee might haue lyfe thorough his name.

IOHN witnesseth that wee attayne vnto life through beliefe in Christ. And forasmuch as this beliefe may fully be learned and perceyued by the thinges written of Christ: I thinke no man, but he that is past shame, can denie, but that all thinges concerning the perfect doctrine of our sal­uation and Christian fayth, is comprehended in the writings of the Euaun­gelistes. Therefore Luke in these woordes reprooueth the impudent arro­gancye of the Sophisters of these dayes, who being tried and conuict to haue thrust many thinges into the Church, without authoritie of holy Scripture, would fayne slippe away with this slye shift, saying: that all the thinges ne­cessarie for vs to beleeue and obserue, are not contayned in the Scripture. Which if wee graunt, then must wee confesse, that eyther the Apostles & Pro­phetes, haue not taught vs the faith in Christ perfectly, or that this faith is not sufficient to saluation: neither of which is tollerable for Christian eares.

All Christs ministerie consisteth in works, and doctrine.Furthermore, Luke comprehendeth all Christes office and ministery here on earth, in two woordes, that is to say, in Woorkes, and Doctrine. Wee will not here speake of the dutie of a teacher, of whome, it is well sayde, that hee should teach the people with good example. For the Euaungelist meaneth not in this place, to describe the properties of a teacher: but to propose and set forth such thinges, as are to be considered of Christ. And he giueth Woorkes the first place, whereby he meaneth not myracles onely, but whatsoeuer thinges else, hee did for our saluation, as Kinge and Priest. For the Scrip­ture teacheth vs in euery place,Psalme. 2. and .110. that hee is gyuen to vs a King, and a Priest, but chieflye Dauid. So as he was King, he gaue vs Lawes of lyfe euerla­sting, and made his expedition, as it were, into this worlde, to fight against Sathan, the common enimie of mankinde, ouercame him, and set vs at liber­tie, which were tyed fast in the chaines of our sinne. Furthermore, of his libe­ralitie, more than royall, he abundantly enriched all that beleeue in him, with the treasures of the kingdome of Heauen. Moreouer, by his Priesthood, he taught vs, he prayed for vs, and for al them which hanged him on the Crosse, and he offred his body & bloud, which he tooke of vs to be a sufficient sacrifice, and acceptable to God for our sinnes: Hereunto serued the myracles, by the [Page 7] which he thought to bring men to the obedience of faith, and to teache the sim­ple thereby how to know him. The other place he assigneth for Doctrine, wherin the reason of all the things done by Christ, is declared. In the meane season, we must not thinke Luke in vaine, to haue ioyned Workes, and Doc­trine togyther, comprehending in these twoo woordes, all that concerneth Christ. For he teacheth, that in the consideration of Christ, these twoo must needes be ioyned togither. For except wee consider hys doctrine with hys woorkes, they shall no more auayle vs, to the knowledge of saluation, than the thinges done by any other, liuyng a thousand & fiue hundred yeares past and more. But if we consider his doctrine, we shall vnderstand that all these thinges, were wrought for our sakes, that saluation might happen to vs, through the benefite of Christ our Redeemer. Also, the consideration of hys woorkes, shall bring credite and authoritie to his doctrine, forasmuch as they beare, most manifest witnesse of hys diuine power, and Godhead, as Christ him selfe teacheth, saying:Iohn. 5. the woorkes which the Father hath giuen mee to finishe, the same woorkes that I doe, beare witnesse of mee, that the Father hath sent mee. And againe: If I doe not the woorkes of my Father, beleeue me not, Iohn. 10. but if I doe them, and if you beleeue not mee, beleeue the woorkes, that yee may know and beleeue that the Father is in mee, and I in him. With these woordes, are the counterfait Christians of this worlde impeached, who beleeue all the workes of Christ, and furnished with an Hystoricall faith, vse to praise all the things, that euer he did or suffered: but when it commeth to the poynt to be­leeue in one Christ, and the saluation obtayned by his onely merite: then as though they had forgotten theyr former fayth, they turne an other way, and seeke infinite meanes besides Christ, to attayne to saluation by. These men doe as they, which being allured with the testimonye of common reporte, of friendship, or familiarity, greatly extoll the Science of Phisicke: but when they fall sicke, refuse to vse the same, thereby plainely declaring, that they di­strust, both the Arte and knowledge of Phisicke. Euen so, that which these men, confesse of Christ with theyr mouth, they denie in deede. The cause of this hurtfull wauering, is none other but this, for that they consider Christes bare woorkes, whereby they are mooued, somewhat to marueyle at them, but that marueyle endureth not, forasmuch as it wanteth the proppe of doctrine, and is ignorant of the ende of them. Whereas if they would heare Christes teaching, they should perceyue, that these myracles were wrought and descri­bed, to the intent, that in him onely, wee should repose all hope of our salua­tion. For this is his saying: I am the waye, the light, and the truth. Iohn 4. No man commeth to the Father, but through mee. Whosoeuer drinketh of this elemen­tall water, drawne by his owne strength, shall thirst againe. Iohn. 4. But whosoeuer shall drinke of the water, that I shall giue him, shall neuer be more a thirst. Math. 11. Come vn­to mee, all yee that labour, and are laden, and I shall refreshe you.

Furthermore, it is to be considered that Luke maketh Christes ascention,The ascentiō of Christ, is the ende of the Gospell. the very ende and bounde of the story of the Gospell. For he saith that he hath spoken in the first Booke, of all the things, that Christ both did and sayde, vn­till the same daye, that he was taken vp into Heauen, after he had giuen commaundements to his Apostles, whom he had chosen. Hereby we gather, that Christ by his glorious ascention into Heauen, hath perfourmed all the poyntes of our redemption and saluation. For wee haue shewed before, that in the Gospell is perfectly contayned the thinges, which concerne our salua­tion. [Page 8] Bicause therefore the Ascention of Christ is placed last, it is cer­taine, that it was the last ende of all the thinges, necessarye to our saluation. This if wee holde, it shall appeare as cleare as may be, that wee henceforth neede no more bodily presence of Christ in the earth. For what should he doe in earth, which longe since hath faithfully and fully perfourmed the things, he had here to doe. Wee haue neede of the Spirite, the Grace, the Meryte, the Doctrine, the Counsell, and protection of Christ, which he neuer with­holdeth from his, and after this sorte as he promised, He is with them vntill the ende of the worlde. Math. 28. Math. 24. He him selfe also forbiddeth vs to beleeue them, which shall say, hee is any where corporallye present. But bicause wee haue a more commodious place, to speake of these thinges a little after, where the Hysto­rie of the Ascention is handled, let these fewe woordes suffice for this present.

The care and studie of Christe, for his Church.This is now to be obserued, that Christ would not leaue the earth, before he had giuen commaundementes to his Apostles. For I vnderstande not this place of that one commaundement, where he badde they should not de­parte from Hierusalem, till they had receiued the promised holy Ghost, but Luke seemeth to speake vniuersally, of all the thinges, which Christ meant to admonish his Apostles of, and chiefly those which concerned the office of their Apostleship, of the which a little after followeth more to be saide. This is ve­ry comfortable, that Christ although absent in his body, ceaseth not yet to care and prouide for his Church. For here he fulfilleth the dutie of a good and faithfull Householder, which goyng into the countrie, committeth the charge of his familie, to his trusty friendes, and in the meane season, telleth eche of his housholde, what they shall doe, while he is absent. Euen so Christ ascen­ding into Heauen, commended the care of his Church to his Apostles, whom he testifieth in the Gospell, to take as his friendes. He instructeth them with commaundements, least they through rashnesse or vnfaithfulnesse should of­fende. The Parables in the .xxiiij. and .xxv. of Mathew, make for the expo­sition of this place. Let no man therefore thinke that he is in such daunger of Tyraunts, and deceyuers, that he is left destitute of the ayde of Christ, and so lieth open to theyr pleasure, & crueltie: For he that hath redeemed his sheepe with the pryce of his owne bloud, and gaue such charge of them, to his Apo­stles goyng out of this worlde, he vndoubtedly beholdeth them still, and will not suffer any of them, to be taken out of his hande. In the meane while this also serueth for our purpose,Iohn. 10. that he that gaue commaundements, when he went forth, declareth thereby plainely, that he will one day come agayne. Let vs therefore prepare our selues against his commyng, beyng alwayes mindefull of the woordes of Christ, where he sayth:Luke. 12. Let your loynes be gyr­ded aboute, and your lightes brennyng, and yee your selues like vnto men, that wayte for theyr Lorde, when he will returne from the weddyng: that when he commeth and knocketh, they may open vnto him immediatly: happy are those s [...]ruaunts, whom the Lorde, when he commeth shall finde wakyng, &c.

The autho­r [...]ie of the Apostles, and of their Doctrine.But before wee ende our Sermon, some thinges remayne to be discus­sed, which commend vnto vs the dignitie and authoritie of the Apostles doc­trine. The first is, that he sayth they were chosen of Christ: He speaketh of a speciall choyse and election, whereby they were taken not onely into the number of them that shoulde be saued, but were also appoynted for such an ende and vse, that they should be Preachers of the grace conferred by Christ, and as Paule sayth, Stewardes of the mysteries of God. Furthermore he saith, [Page 9] they receyued commaundementes of Christ.1. Cor. 11. For as Princes make for their Ambassadours letters of commission, which wee call instructions, in the which not onely is contayned the remembrance of thinges, they haue to doe, but also the credite and authoritie they be put in: euen so Iesus Christ, would instruct his Ambassadours with commaundementes, that it might appeare what they had to doe. But bicause many consider Christ, but as he were man onely, and perceyue nothing in the Apostles, passing the condition of common persones: therefore Luke addeth, that these commaundementes, were giuen by the holy Ghost. If wee would lay all these thinges togither: it should appeare, that they were no humane, but diuine affayres, that were committed to the Apostles. It shall appeare also, that theyr doctrine is to be referred to Christ, as to the Auctor thereof. For they are Christes mes­sengers, as Paule sayth:2. Cor. 5. And they are commended with the testimonie of Christ, saying: He that receyueth whom so euer I sende, receyueth me. Againe,Iohn. 13. He that receyueth you, receyueth mee, and he that receyueth mee, Math. 10. receyueth him that sent mee. It is our partes therefore (Brethren) to iudge well of the of­fice and doctrine of the Apostles, and thankefully to acknowledge the vn­speakeable benefite of God, giuen vs by theyr preachyng, and to imbrace it with true faith. For so shall it come to passe, that wee being borne againe, of the immortall seede of his diuine Woorde, shall leade a life woorthy the chil­dren of God, and beyng deliuered, out of the horrible tempestes of this worlde, shall liue for euer in Heauen with the Sonne of God, Iesus Christ, our onely Lord and Sauiour: to whom all prayse, honour, glory and power, are dewe for euer. Amen.

The seconde Homelie.

‘TO whom also, he shewed himselfe aliue after his passion, and that by many tokens, appearing vnto them fortie dayes, and speaking of the kingdome of God.’

WHyle Luke, The Actes of the Apostles, are to be con­tynued and ioyned to the Gospell. in writyng the Actes of the Apo­stles, goeth aboute to ioyne that discourse with the story of the Gospell, as I tolde you yesterday: he doth it not at al-aduentures, but admonished and instructed by the holy Ghost, who meaneth thereby, to teache vs some excellent pointe of learnyng. For hereby it appeareth, that the story of the Apostles, should by no meanes be seuered from the story of the Gospell, and that whatsoeuer the Apostles did in setting forth the Gospell, and kingdome of Iesus Christ, is aswell to be referred to Christ as the Auctor of it, as the thinges he did in his owne person, while he was here on earth. For it is plaine that the Apostles did nothing of theyr owne head and power, but were mooued and inspired thereto, as Christes chosen instruments, by his holy spirite. This thing the woordes of Christ teach vs, saying: It is not you that speake, but the spyrit of my Father that speaketh in you. Math. 10. And in an other place, he promiseth his holy spirite, to instruct them with all truth, and to giue them counsell what to doe. Iohn 14. Wherevnto Paule had a respect saying vnto the Corinthians: 2. Cor. 13. Seeke you experience of Christ that speaketh in mee? The knowledge hereof is not in vaine, bicause it serueth both for our learning and consolation. For by these testimonies wee are taught, that wee [Page 10] may safely beleeue the doctrine and writinges of the Apostles, not onely bi­cause they are the Ambassadours of Iesus Christ (for wee see that Ambas­sadours sometime doe their message falsely) but also for that they be instruc­ted with his spirite, and as he inspyreth and directeth them, doe their office. It is no small consolation, that wee know Christ hath a care of his Church. For he that departing from vs in his bodie, left vs Apostles, by whose mynistery, his Church might be gathered togither, hee distributing the giftes of his holy spyrite in all Ages, giueth vnto his Church, some Apostles, some Prophetes, some Euangelistes, Ephe. 4. some Shepheardes, and Teachers, to the edifiyng of the Saintes, to the woorke and mynistration, euen to the edifiyng of the body of Christ, &c. But bicause Luke in yesterdaies Sermon, made mention of Christs Ascen­tion into Heauen, he taketh occasion thereby, to intreate of the last thing that Christ did, a little before his Ascention, bicause it serueth well to the purpose of his discourse or story. And in this place he speaketh of two thinges, wher­of Christ intreated with his Disciples. The one is a diligent proofe of his Resurrection: the other an instruction, touchyng the Kingdome of God. Of both which, we will speake asmuch, as the Lord shall put in our mindes.

And touching the proofe of his Resurrection, he vseth but fewe woordes, but they very pithie.The proofe of Christes resurrection. For the same Iesus, saith hee, which before hee suffered, did and taught many things vpon the earth, the very same after he had suffe­red & was dead, shewed himself aliue againe to his Disciples, euen the very self same person & none other, neither in any other body, but euen in the selfe same, in the which he suffered. Neither shewed he himself to them as it were by chaunce, but prooued by many arguments & infallible demōstrations, that he was truely risen againe, in the very same body wherein he liued, while he was here vpon the earth. And here Luke speaketh of those things, which he more largely in the Gospel, describeth that Christ did after his Resurrection. And amongst those things first are his apparitions, as when he appeared to Mary Magdalene in the Garden by the Sepulchre, Iohn. 20. like a gardener, where shee knewe him. And a little whyle after, meetyng other women also, commyng from the graue,Math. 28. hee saluteth them, and biddeth them shewe his brethren, and namely Peter, Marc. 16. howe he was rysen againe. Againe, he falleth in company with twoo Disciples goyng to Emaus, and after a longe communication, beyng set at the table,Luke. 24. declareth and openeth himself to them. And after diuers like ap­pearings,1. Cor. 15. at length he shewed him selfe, to more then fiue hundred brethren at once, as Paule witnesseth. But bicause the eies are many times beguiled, & the deuils legierdemaines are too well knowne, wherby he many times with false apparitions, deceiueth the vnwary: the Lord therefore suffered himself not onely to be seene, but also to be felt and handled. For, fearyng least they might be deceyued, with some ghost or illusion of Sathan: Beholde (saith he) my handes and my feete, Luke. 24. how it is I my selfe. Handle mee, and see: for a Ghost or spyrite, hath not flesh and bones, as you see mee haue. Therefore Christ ry­sing from death againe, tooke not onely a semblaunte and shewe of his for­mer bodye, but the verye same substaunce, members, fleshe, and bloude. And for a more certaine proofe thereof, not onely suffered him selfe to be handled, but for auoyding of all scruple and doubte, called for meate, and did eate in the sighte of his Disciples. Not to the ende wee shoulde thinke, that bodies glorified, had neede to be refreshed with meate and drinke, after the resurrection, (for where they are quite free from all corruption, they haue no [Page 11] neede at all of generation) but for that he would declare to all men, that he still did retaine all the partes of a naturall and perfect body: For the glorifying or clarifying of the body, taketh away neither the substaunce, nor partes of the body, but it taketh away the corruption and affections rising in the body, by reason of sinne, and according to the saying of Paule, that that was corrup­tible and mortall, it maketh to rise againe incorruptible, immortall, glorious,1. Cor. 15. and a celestiall body. The circumstance of time, maketh also for the proofe of Christes Resurrection. For he did not these thinges for one or two dayes, amongst his Disciples, but he was conuersaunt with them still fourty dayes togither, and euery day shewed such proofes of his Resurrection.

These things were the more largely and diligently to be entreated of,A bodie glo­rified, is not euery where. (be­loued in Christ) bicause there haue bene in all Ages, which haue gone a­bout, either to call Christs resurrection into doubt, or else somewayes to ble­myshe and extinguishe the truth of his body raysed againe. Neither want wee in these dayes, which affirme that Christes body, by reason of the glorifi­yng thereof, is so altered and chaunged, that it now can not be conteyned in any one place, but is present in euery place: And, other grounde of theyr opi­nion haue they none, but bicause they would maintaine Christes bodily pre­sence in the Supper. Neither perceyue they through theyr contention, that while they defende his bodily presence, they denie the veritie of his body, and so by themselues, ouerthrow that which they fight for, as for life & death. For if Christ be corporally present in the Supper, either his body must be conteyned in a place, or else it is there none otherwise, but as it is in euery place. And how can it be, that that which is conteyned in one certayne place, can be at once in many places togither? Therfore Augustine vnderstoode these things much better, who perceiued well that space of place could so little be se­perated from bodies, that if we tooke space away, then were they no more to be called bodies. Take away (saith hee) space or limitation of place from bodyes, and the bodyes shall be no where, and forasmuch as they shall be no where, In his Epi­stle to Dar­danus. there shall be nothing. Take away from bodies, qualities, and properties of bodies, and there shall be no where for them to be in, and therfore of necessity, they can haue no be­yng at all. The same Augustine aunswereth them marueylous well, that in this case flie to Christs godhead, and omnipotencie, where he saith: Wee must beware that wee so defende not the godhead of the man, In the same Epistle. that wee take awaye the truth of his body. But of these thinges wee shall speake more otherwheres. Now let vs come to declare what causes mooued Christ, so many wayes to prooue the resurrection of this body.

The first me thinketh was the Maiestie and certaintye of the kingdome of Christ, which was necessary by his resurrection to be prooued.Christes Resurrection prooueth his Kingdome. For where it was manifest that Iesus Christ was dead and buryed (which the Iewes also confesse) vnlesse it should appeare as manifest, that he was for a truth ri­sen againe from death, all ye testimonies of his kingdom should haue bene ta­ken as friuolous and vaine. For who would beleue that he was appointed to be king ouer Mount Sion, that is to say, ouer the Church of God, whom he was sure to haue bene dead, and wist not whether he were risen againe from death yea or no? who would beleeue that he sitteth at the right hand of the fa­ther, and vseth his enimies as his footestoole, whom he knew not whether he were aliue or no? Except therfore the resurrection of Iesus Christ, were most certaine to vs, we could neither acknowledge him for our King, nor yet looke [Page 12] for any ayde or helpe in his kingdome. And it is no doubt but the Apostles ouercame all the threates of the worlde through this affiaunce, and fulfilled theyr course and mynistery with such constancie, for that they acknowledged him, to be the conquerer of death, and were fully certified, that he which made them mynisters of his Gospell, raigned in Heauen.

The second cause of so diligent a proofe, I thinke was the doctrine and office of the Apostles,Christes resurrection prooueth the truth of the Apostles doctrine. the certayntie whereof, was needefull to be strongly de­fended, against the iudgement of the world. Now what more effectuous and stronge proofe hereof could be founde, than the glorious, and euident resur­rection of Christ, whome they preached, who was well knowne to all men? whereas if they had preached some obscure & vnknowne person to men, they might worthily haue bene, suspected. But nowe who can doubt of theyr doc­trine, which preach and teach him, who by his mighty resurrection, hath van­quished the power of death, & hauing conquered all his aduersaries, hath ob­tayned an euerlasting kingdome in Heauen? This thing considered shal easi­ly perswade vs, to beleeue, that Iesus Christ spake by his spirite, in the Apo­stles, & to imbrace with all our hartes, the thinges that they haue taught vs.

The Re­surrection of Christ, is the stay of oure saluation.Thirdly, it behooued Christes resurrection to be well testified, bicause in it consisteth all the strength and force of our redemption, and saluatioin. For, wee reade that he promiseth vs in his Gospell oftentimes, resurrect [...]on, and life euerlasting. He that heareth my woorde, and beleeueth in him that sent mee, Iohn. 5. hath life euerlasting, and shall not come into iudgement, but hath passed from death vnto lyfe. This is the will of him that sent mee, that euery one which se­eth the Sonne, and beleeueth in him, hath lyfe euerlastyng, and I shall rayse him vp agayne in the last day. Iohn. 6. And in an other place he saith: I am the resurrection and the lyfe: he that beleeueth in mee, though he were dead, yet shall hee lyue, and euery one that lyueth, Iohn. 11. and beleeueth in mee, shall not dye for euer. What needeth many woordes? There is none other cause of our beliefe in Christ, but for that God promiseth vs, euery where in him, the life both of body and soule. But who would beleeue, to finde life in him, which was not able to restore him selfe to lyfe againe? Therefore, least wee beyng offended at Christes death, should doubte in his promises, he was reuiued againe, the thyrde day after his death, and being raysed againe in his true body, declared that he had power and authoritie, to rayse againe our bodies likewise. For he that beyng truely dead and buried, touchyng his manhoode, coulde rayse him­self againe, shall he not now much more being aliue, and in his kingdome, be able to restore our bodies, from death to lyfe againe? Hereunto belonge other promises of Christ, prouyng his resurrection. For he sayth: Where I am, there shall my mynister be. Iohn. 12. And in an other place: I will come againe, and take you to my selfe, Iohn. 14. that where I am, there may you be also. Againe: Father, those that thou hast gyuen to mee, Iohn. 17. I will that where I am they shall be with mee, that they may see my glory. And what else could these fayre promises declare vnto vs, but death, vnlesse Christ being risen againe from death, liued nowe in Hea­uen? For thus we must of necessitie conclude: where Christ is, there must also his ministers be, which beleeue in him: but Christ being dead and buried, re­mayned in death. Ergo, his ministers also remayne in death. Now, Christes resurrection doth moste stronglye confute, this so desperate an argument, and teacheth vs, to reason agaynst the threates of death, and terrour of Hell on this sorte. Where Christ is, there must also his mynisters be. But Christ [Page 13] is risen from death, ascended into Heauen, and sitteth on the right hande of God the father. Ergo, The mynisters of Christ shall ryse from death, and shall with Christ theyr king raigne in Heauen for euer. Which thinges if the faithfull deepely consider in theyr mindes, they shall straight way, being boldened with this confidence, be able to triumph ouer death, and all theyr enimies, and say with Paule the Apostle: Death, where is thy stinge? Hell, 1. Cor. 15. Rom. 8. where is thy victory? If God be with vs, who can be agaynst vs? For they are fully perswaded, that neyther death, nor lyfe, can seperate them from the loue of God, which is in Christ Iesus our Lorde. Besides this, death which is the reward and punishment of sinne, could by no other meanes be conquered, but by his resurrection. For as longe as death helde them that were departed thys life, hir power & strength could neuer seeme subdued. And it behooued that death should be subdued, to set mankinde at libertie, and to deliuer him from sinne. For who could be certayne of remission of his sinnes, and reconciliation with God the father, as long as death raigned, which God in his wrath appointed for the punishment of sinne. It was therefore necessary that Iesus Christ should take away the yoke of sinne, and rise againe from death, that it might appeare howe death was subdued, & that sinne, the sting of death, was taken away, and saluation restored to mankinde againe. Therefore, it was not without a cause, that Christ thought it good, to haue the truth of his Resur­rection with so euident argumentes to be confirmed. This is the chiefe cause that the auncient Prophetes mooued with the spirite of Christ, prophecied the same aswell otherwheres, as in the Psalme. xvj. and in Esay. liij. is to be seene. Surely wee learne that this was the chiefe hope, and greatest article of con­fession and beliefe, wherby the true Catholikes & woorshippers of God, were alwaies knowne & tried, as may appeare by thexample of Iob. For, when he was accused by his importunate friendes, of breach of faith and religion, he prooued him selfe, this way onely to be faultlesse, for that he firmely beleeued the roote and foundation of religion. I know (saith he) that my redeemer lyueth, Iob. 19. and that I shall ryse out of the earth in the last day, and shall be couered agayne with my skinne, and shall see God in my fleshe, and I my selfe shall beholde him not with other, but with the same eyes. This hope is layde vp for me in my bo­some▪

This place teacheth vs, what wee should iudge of those mockers,Agaynst the scoffers at the Resurrection. which Hystories mention to haue bene in all Ages, and the Apostles foreshewed should raigne in the later age. And now a dayes we may euery where here the prophane and wicked voices of such,2. Peter. 3. as thinke themselues iolly compani­ons, and pleasantly conceyted, when they can with scurrilitie, scoffe and deride that, which we holde and beleeue of the last commyng of Christ, and of the resurrection of the bodye. But they can by no argument more euidently, prooue themselues voyde of all religion, than by this. For in this Article, all the pointes of our beliefe and religion so agree, that who so denieth this, ta­keth away at once, all the beliefe and mysteries of mans saluation. Wee ga­ther this sense out of Paules woordes, which writyng against such among the Corinthians, as denied the resurrection, amongst other thinges, saith: If Christ be preached how that he rose from the dead, how say some among you, that there is no resurrection of the dead? If there be no rysing againe of the dead, then is Christ not rysen againe. If Christ be not rysen againe, then our preachyng is in vayne, and your fayth is also in vaine, and you remayne in your sinnes. Ther­fore [Page 14] they that are fallen a sleepe in Christ, are perished. If in this lyfe onely wee beleeue on Christ, 1. Cor. 15. then are wee of all men most miserable. &c. Therefore such wicked scoffers must be put away from vs, and haue no place permitted to them, in well ordered common weales. For what will they leaue vnassayde, which will go about so boldely, to ouerthrowe the foundation of our health, and as it were, with one blowe, cut of the heade of all faith and religion, as much as in them lieth?

Let vs learne to haue a right thought, and cogitation of the resurrection, that the same may serue both to gouerne our life,The medita­tion and vse of the Re­surrection. and to comfort vs. For this is a most effectuall preseruatiue, against the intisements of flesh & the world, oftentimes to call to remembrance, & set before our eyes, the shew and coun­terfaite of the last iudgement, set out to vs in the scripture. Againe, there can happen no greater comfort to man, than while he is in this body, to thinke of the ioyes of heauen, which he shall enioy in the resurrection of the dead. Not­withstanding he is now depressed with infinite greefes, cares, and sorrowes. Uerily Paule exhorteth the Christians, one to comforte an other, with such things as are written in Scripture touching this article.1. Thes. 4.

What the kingdome of God is.It remaineth, that we speake of that other thing which Christ treated of wt his disciples, at his last being amongst them. He spake, saith Luke, of the king­dome of God. It is the cōmon vsage in scripture, to call the affaires of our re­demption and saluation, by the name of the kingdom of God, or of heauen, bi­cause the ende and scope thereof is, that as long as we liue here, we should be gouerned with the spyrite of God, and being taken out of this life, should liue and raigne with God in Heauen. What thinges so euer therefore pertayne to the mysteries hereof, Christ hath diligently and in order expounded them. The beginning hereof springeth of vs. For before all things it behooueth vs, to know, in what kingdome wee are borne and lyue, before Christ hath illu­minated vs. For except wee were borne sinners, and by reason of sinne, were in daunger of the Deuill and Hell, wee shoulde neede no restoryng to the kingdome of God. But bycause our state is so miserable, it was neede­full the Sonne of God should be giuen, which takyng our sinnes vpon him, should pourge them, with the sacrifice of his body and bloud, vpon the Aulter of the Crosse, and through the operation of his holy spirite, should regenerate vs to be the sonnes of God, by the immortall seede of his woorde, which rege­neration bringeth forth the mortification of the olde man, and conuersion of the whole life, and causeth them which before were ledde with the sug­gestions and corrupt affections of Sathan, to be brought to the obedience of fayth, & to depend all togither vpon God & his woorde. And this is that king­dome of God, which he hath restored vnto vs through his sonne, & for whose increase wee pray as Christ hath commaunded vs, saying: Let thy kingdome come. And truly it was needefull that the mysteries of this kingdome, should diligently bee declared to the Apostles, bicause that being deceyued with the common errour of the Iewes, they imagined a worldly kingdome in Christ, wherein they hoped for honours,Mat. 18.20. ryches, victories, and peace in the worlde, as theyr often striuings for the supremacie,Luke. 22. abundantly declare.

The Mini­sters haue neede to be well instruc­ted before they preach.Furthermore, wee ought earnestly to obserue thexample of Christ, which would with such diligence and traueyle, teache and instruct his Apostles, ap­pointed to the preachyng of the Gospell, and mynistery of his Church: And yet wee reade that they were conuersant with him whole three yeres, were [Page 15] at his sermons, sawe all his myracles, and at length were sent abroade to preach. The Lord therefore would admonish vs, that the office of teachyng in the Church, is not vnaduisedly to be taken vpon vs, neither that it ought to be cōmitted to any person, without a diligent tryall. For if things of pryce, the custodie whereof is difficult & daungerous, are not committed to euery man, neither doth any man that is wise, rashly take charge of them: how much more care and studie ought to be in this thing, where the charge of Christs Church, and the soules which the Sonne of God hath redeemed with his owne bloud, is taken in hand? Is there any more precious thing to be found than these? How great and perilous a charge the ouersight of them is, none can be igno­rant of, which knoweth the infirmitie of our flesh, the entisements of ye world, and the subtill sleightes of our common enimie. And it is the voyce of God, which once beyng spoken to Ezechiel, appertayneth to all the mynisters of the Church: I will require the bloude of those that perishe, at thy hande. Ezech. 3.33. This thing should they often remēber, which beyng studious of Diuinitie, meane at any time, to take this charge vpon them, that they may the more earnestly applie the studie of holy scripture, that they labor continually in searching the myste­ries of the kingdome of God, least being deceyued through ignoraunce, they commit perhaps some error, in theyr office. Paule well remembring the great daunger in this case, earnestly vrgeth Tymothe, 2. Timo. 3. who he confesseth had euen of a childe learned the scriptures, busily to apply his reading. They also which in the Church haue authoritie, to choose and ordeyne ministers,1. Timo. 4. ought well to re­member the same, least they disorder the Church, by admitting such as be vn­meete, which thing they must diligently take heede of. For it is no small error yt herein is committed, bicause they are both Auctors of disorder in the Church, and also partakers of other mens faultes, as Paule plainely declareth.1. Timo. 5. Would to God they would well consider this thing, which thinke the ministery of the Church, to be a sanctuary for pouertie, & enter into the same, for their priuate lucre and bellyes sake, or without any mature aduise and deliberation, but drunken with blynde affections, thrust vnfit persons into the Church, and sometimes knowne naughtie packes, and despisers of all good discipline.

Last of all, we learne by the example of Christ, what, and what maner com­munications, Christians ought to vse, that is to say, godly,The talke of Christians ought to be of the kingdome of God. and such as make for correction, and amendement of maners. For Christ talketh of the king­dome of God, with his Apostles. Let vs after his ensample common and reason oftentimes, of the kingdome of God, and of our saluation obteyned by Christ. Let vs diligently do away the corruption of our nature, and let vs en­deauour that other may see and perceyue the same. Let vs haue our mind on Christs benefits, and often and willingly, set forth the same: let vs remember the benefit, wherby he hath bound vs all vnto him: let vs auoyd filthie com­munication, which corrupteth good manners, remembryng Paules saying: which numbreth dishonest talke among the thinges, for the which the wrath of God, commeth vpon the children of disobedience. Colos. 3. And let vs alway be mindefull of that saying of Christ, which affirmeth, we shall giue an accompt, Math. 12. in the day of iudgement, for euery ydle woorde. God graunt that wee abi­dyng in the meditation of his kingdome, may learne to dispise thinges earth­ly, loue thinges that be heauenly, may die in the fleshe, and liue in the spyrite, that hereafter wee may liue & raigne in Heauen, with Iesus Christ, to whom be blessyng, honour, glory, and power, for euer. Amen.

The thirde Homelie.

‘AND gathered them togither, and commaunded them that they should not depart from Hierusalem, but to wayte for the promise of the Father, wherof (sayth he) you haue heard of me. For Iohn truely baptized with wa­ter▪ but you shall be baptized with the holy Ghost, after these few dayes.’

The Argu­ment and vse of this pre­sent place. BIcause Christ chose his Apostles to thende that through theyr mynisterye, the doctrine of saluation should be sowne amongst all nations: It was needefull that first they should be well instructed, in all the thinges that belonged to theyr office: wherein as Christ who was most desirous of our saluation intermitted nothing: so S. Luke setteth forth very diligently, his last conuersation and doyngs with his Apostles, partly for that wee might perceyue, the ende­uour and good will of Christ towards vs, and partely to declare what things are chiefly necessary, in the mynisters of his woorde. And first of all, he proo­ueth the veritie of his Resurrection by many arguments, sixe weekes togy­ther. For whereas this is the ground of our saluation, whosoeuer wel vnder­standeth & knoweth not the same, he shall nothing preuayle in preachyng the Gospell. Secondly, he expoundeth & openeth the mysteries of the kingdome of God, both bycause he would put out of theyr mynde, the opinion conceyued by common error of the earthly kingdome of Christ, and also bycause they should perceyue after what order and sorte they ought to handle the businesse of our beliefe and saluation, by preaching of the Gospell. And vnto these two adhereth a thirde point, that is to say, the promise of the holy Ghost, which he both now repeateth, & confirmeth the truth thereof by graue testimony, least by his sodaine departure from the earth, they should be all amazed, & admo­nisheth them also of the place when & where they should wayte for the same. This is a notable place, seruing much both to our instruction, & consolation.

The Gospell is begunne, to be preached at Hierusalem.First, of the place he admonisheth them, commaundyng them that they departe not from Hierusalem, but to wayte there for the promise of the Fa­ther. Here the Citie of Hierusalem is appointed, to the singularest affayres and purposes, that euer happened in the world. And as the sonne of God, by the sacrifice of his body and bloud, in this Citie restored mankynde againe to his saluation: so in the same place, he would first haue his Apostles illumina­ted with his holy spyrite, and beginne the preachyng of the Gospell. And here is that thing that would make vs to marueyle, if wee consider the state and condition of the Citie. For this is that Citie, vpon which Christ pronounced such terrible and horrible thinges should fall. Against this Citie is spoken that, that is in the .xxiij. chapiter of Mathewe. Hierusalem, Hierusalem, that kil­lest the Prophetes, and stonest them that are sent vnto thee: how often woulde I haue gathered thy chyldren togyther, as the Henne gathereth hir chyckens vnder hir wynges, and thou wouldest not? And while he was in Galyley, beyng told how Herode layde wayte for him, he aunswered it coulde not be that a Prophet shoulde dye in any other place than at Hierusalem: Luke. 13. not onely hereby declaring how sinfull the Citie was,Mat. 23.24. but also many times denouncing the ouerthrow and destruction of the same.Luke. 19. What shall wee thinke then was the cause, that [Page 17] mooued Christ to appoint so wicked a City, and so neare hir destruction, to so holy an vse and businesse? Surely, none other than the infallible truth of God, whose promises cannot fayle. It was once prophecied by the Prophe­tes, that the preaching of saluation shoulde spring from thence. In the latter dayes (sayth the Prophetes) the hill where the house of the Lorde is builded, Esay. 2. shall be the chiefe among hilles, and exalted aboue all little hilles. And all Nati­ons shall prease vnto it, and the multitude of people shall go, speaking thus one to another: vp, let vs go to the hill of the Lorde, Mich. 4. and to the house of the God of Iacob, that he may shew vs his way, and that we may walke in his pathes. For the lawe shall come out of Syon, and the worde of the Lord from Hierusalem. Where it seemeth me good, not to pretermit that whereof Suetonius, though an heathen Auctor, and enimye to the Christians, maketh mention in the life of Vespasian, saying:See Corne­lius Tacitus also, concer­ning the same opinion in his xxi. booke. that there was an olde and common opinion in the East countrie, affirming that it was their destenie, which should come from Iurie, to be conquerors of all the worlde. Which Oracle, he as an Ethnicke and Gentile, vnderstandeth of Vespasian, who by reason of his valiaunt­nesse▪ and courage, shewed in the warres with the Iewes, made an entrye thereby for himselfe and his children, to climbe vnto the Empire. We may more truly expounde the same of the Apostles, which being borne in Iurie, beganne to preach the Gospell in the Citie of Hierusalem, afterwarde filled all Iurie with their preaching, and at length dispersing themselues out of Iurie into all nations, subdued and brought all the world to the obedience of Christ. Nowe bicause Christ was not ignorant, that these things were decreed by God his father, therefore he bade them they shoulde not depart from Hierusalem.

In the meane season, the consideration of these things,The wicked­nesse of the multitude, doth not fru­strate Gods promises. serueth muche both for our consolation and instruction. For hereby it appeareth that the promises of God, through the wickednesse and impietie of a fewe persons, cannot be frustrated and made vaine. What (sayth Paule) though some be­leeued not? Shall their vnbeliefe make the promise of God of none effect? God forefende. Naye let God be true, and all men lyers. Roma. 3. This ought deepely to bee layde vppe in our memorie, bicause we see it commeth often to passe, that while we consider the great want of beliefe, and wickednesse in man, we vtterly dispayre, as though the wickednesse of other should be our losse and hinderance, which is a most grieuous temptation, and as it accuseth God, eyther of to much seueritie, or of vnrighteousnesse: so it hindreth and stop­peth vs most in the race of godlynesse. For who woulde holde on in good­nesse, that were once perswaded in his minde, that he must perishe with the multitude of the vngodly? Here therefore it is necessarye that we be armed against such temptations. And stronger armour we cannot put on vs,2. Tim. 2. than if we thinke that God knoweth his, be the multitude of the wicked neuer so great. And in the Prophet he confesseth he beareth to vs such affection as mothers vse to beare vnto the children borne of their owne bodies. Esay. 49. And bi­cause he is the iust iudge of the earth,Genes. 18. he will not destroy the godly with the vngodly, as Abraham the father of the faithfull well considered. Againe, bi­cause he is most wise and omnipotent, he can easily discerne betweene the godly and vngodly, and can punish the one as they haue deserued, and with fauour defende the other. Herevnto is to be referred that fanne which Iohn the Baptist attributeth to Christ, wherewith he shall purge his floore, Math. 3. and se­parate [Page 18] the chaffe from the corne. Hereof wee haue in euery place examples. The Lorde knewe Loth in the middest of Sodome. He had a care of the Patriarches lyuing among the Chananites, although by Gods appoynt­ment they were ordayned to be destroyed. So in this place he knoweth his Apostles, and whosoeuer in Hierusalem are of the number of his elect. Nei­ther doth the corruption and wickednesse of other, more in number and au­thoritie than they, preiudice or hinder them. After the same sorte, will hee know vs in these dayes for his people, and will saue vs, so that we will de­part from iniquitie, and in our lyfe expresse Christianitie.

The dignity or preroga­tiue of aun­cestry, doth nothing a­uayle the wicked.It maketh for amendement of life, that we learne by the example of the Hierosolimytes, that no glory, authoritie, or prerogatiue of auncestrye can defende them against the iudgement of God, which continue in their wickednesse and vnthankfulnesse to God. For if euer there were any Ci­ties notable, for power and glory, Hierusalem will in that poynt easily haue the superioritie. For to omit, that for the space of foure hundred three score and seauentene yeares, there was among the people of God, the seate of the kyngdome and Priesthoode, that the kingdome stretched to the riuer Euphrates, that it brought forth most valiant kings, most holy Priests, and most diuine Prophetes: this one thing farre passeth all the glorye of the worlde, that God did vouchsafe to make it a president, and a patterne of the Church of Iesus Christ. For this cause is she adorned with such prayses in the Prophetes, and in the Psalmes. Therfore is Christ sayde to reygne in Syon. Psalm. 2. Psal. 48. Math. 5. Therfore the Scriptures call hir the Citie of the great King. Besides this glory, the Apostles receyue in hir the holy ghost, and with good successe doe there begin the helthfull preaching of the Gospell. But coulde all this glory, deliuer hir from the hande of God, being angrye with hir, and from imminent destruction, when she had forgotten the benefits of God and his commaundementes, and followed not the vertues of hir forefathers, nor shewed hir selfe thankfull and obedient to God? Naye, but where they chose rather to follow the multitude of such fathers, as brake both Gods lawes and mans, & shed the bloud of the Prophets: neyther the godlynesse of Dauid, which first builded there his pallace and temple, neyther the wise­dome of Salomon, neyther the integritie of Iosaphat, neither the valiantnesse of Ezechias, neyther the zeale of Iosias, neither the sermons of the Prophets, which rang in euery place of hir, neyther the myracles done by Christ and his Apostles in hir, neyther the Gospell begonne there to be preached, could let but that within fourtie yeares she was vtterly destroyed, and being ra­ced and layde euen with the grounde, hath scarce any marke or monument there left of so famous and noble a Citie. And that we saye happened to Hierusalem, Math. 11. both Capernaum that peculiar Citie of Christ, and Corozain and Bethsaida, notable by reason of the Apostles dwelling there, felt euen the same. Let them cease therefore to glorye in the vertues of their forefa­thers, and in the olde benefites of God, that cease not with vnthankful­nesse and disobedience, to prouoke the wrath of God. For vnlesse the hea­rers of the worde of God, be aunswereable to Gods benefites, they shall haue the same lot and porcion, with the vnhappy Cities of Iurie.

The holye ghost is the promise of the father.Furthermore, to return to the purpose of Christ, let vs see what ye Apostles haue to do in the citie of Hierusalem. He biddeth them to wayte there for the promise of his father, by the which he meaneth ye holy ghost, which he calleth [Page 19] the promise of the father, both for that he is truely promised and giuen of the father only, and also for that he had promised sundry times by the Pro­phetes, that in the comming of the Messias, he would plentifully poure forth his spirit vpō men, as Peter afterwards declareth out of Ioel. In the meane season he putteth them likewise in remembrance of his promises, which ap­peare euery where in the Gospell.Iohn. 7. If any man beleeue in me (sayth he) as the Scripture sayth, riuers shall runne out of him, of the water of lyfe. Which wordes are to be vnderstanded of the holye ghost, whom they that beleeued in Christ should receyue, as the Euangelist there teacheth. And in another place he sayth: I will praye vnto my father, Iohn. 14. and he shall giue you another com­forter, which shall abide with you for euer, euen the spirite of truth, whome the worlde cannot receyue. Againe. That comforter, which is the holy ghost, whom the father shall sende in my name, he shall teach you all things, and shall put you in remembrance of all things, which I haue sayde vnto you. And againe.Iohn. 15. When the comforter shall come, which I will sende you from my father, the spirite of truth, which proceedeth from the father, he shall beare witnesse of me. And a little way after. When he commeth, which is the spirite of truth, Iohn. 16. he shall bring you in­to all truth. Bicause therefore the father once promised by his Prophetes this spirite to the worshippers of his sonne Iesus Christ, and Christ hath obtayned vs the same, according as hee is our Mediator and intercessour, therefore it is well called the promise of the father.

Here is to be considered, that Iesus Christ suffreth not his Apostles,Let the Mi­nisters of the Gospell, ob [...]y the commaū ­dement of God. ap­pointed long before to the office of preaching, and a great while by him faith­fully instructed, to leape sodeinly into the ministery, but requiring obedience of them, cōmaundeth them to waite for the spirite, promised of his father. We are taught by this example of Christ, that obedience to Christs commaūde­ments, is chiefly required in the ministers of his word. For it is very meete, that they, which should bring other to the obedience of faith,2. Cor. 10. Roma. 1. which is the ende of the preaching of the Gospel, should first be obedient to the same themselues, and that they should doe nothing, without the appoyntment and commaun­dement of their Captayne. For so shall they not onely by their doctrine, but also by their owne example, perswade their hearers the better to obedience.

Moreouer, this place admonisheth vs,The Mini­steres of the Gospel, haue neede of the holy ghost. that it is not ynough for Mini­sters of the word, to be furnished with knowledge and learning, except they haue also the gift of the holy ghost. For where no man commeth vnto Christ without hee be drawne by his father, they that haue the gouernaunce of the Church, shall in vayne teach and admonish men, vnlesse the holy ghost work with their studie and industry. Paule the Apostle well perceyued this mat­ter, which calleth the Church the tillage of God, and confesseth that neyther he that planteth, neyther he that watreth is any thing, 1. Cor. 3. but ascribeth all the glo­rye and successe of this matter to God onely, which alone can giue increase. Therefore the Ministers haue neede to be prepared by the holy ghost, least while they vndertake such a charge without his guyding, they procure dis­pleasure and losse, not onely to themselues, but also to the whole Church. Neyther shall he euer be meete for this roume, which feeleth not the effectu­ous motions of the holy spirite within his hart. Hereof proceede those pre­parations of the Prophetes, which we reade in Scripture, such as Esay, Hieremie, Ezechiel and other had before they preached, which seemeth to be the cause that Paule forbade that yong Studentes shoulde not be chosen to the [Page 20] ministery of the Church, bicause such for the most part cannot be verye sure of the operation of the holy ghost, and his present ayde. But that we speake of the ministers of the worde, is to be referred to all men, which are ap­pointed to great charges and offices in the common weale. In which num­ber Magistrates are not last to be placed, who being the expositors and in­terpreters of Gods iudgements, are in scripture called Gods. For what can they eyther well foresee or iudge, vnlesse through the power of the holy ghost the affections be bridled that would carye them awry? Or what safe­tye can there be of publike weales which are not led with the spirite of God, but with fleshly wisedome. Whereas it is manifest that all good successe and felicitie dependeth of God? Salomon the wysest of all men, well marked this thing, who hauing choyse giuen him of God, to aske those thinges that are in greatest price amongest men, despising all other, craued of God the spirite of wisedome, and of that true wisedome, which he describeth in his booke of Prouerbes, whose beginning and roote is the feare of the Lorde. And woulde to God they woulde often remember this, that are Rulers in the Church and in the common weale. For the same woulde both kindle in them an ardent desire to prayer and godlynesse, and woulde make them more listen to the worde of God, wherevpon coulde not but ensue, a true and perfite safetie of the people committed to their charge.

The doctrine of the Apo­st [...]es procee­deth from the holy ghost.But before we depart from this place, two things remayne to be dis­cussed, which may profitably be gathered of the promise of the holye ghost, made to the Apostles. For first it hereby appereth that the holy ghost was ye auctor of the Apostles doctrine, and therefore the same ought to be esteemed as proceeding from God, and not from man. For where they tooke vppon them to preach, after they had receyued the holye ghost, which according to Christes promise taught them all truth, surely all their teaching must be referred to the same spirite. So wee must holde the dignitie and authortie thereof as great as Christ maketh it, which sending forth his Disciples to preach,Luke. 10. sayth: He that heareth you, heareth me, and he that despiseth you, des­piseth me. With the which argument Paule seemeth to be encouraged to say: If an Angell from heauen teache you anye other Gospell beside that which wee haue preached, Galath. 1. let him be accursed. For how great soeuer the maiestie and the glory of Angels is, yet if the same be compared with the holy ghost by whom they were created, it is of no value. We haue therfore in this place what to aunswere to them, which hearing vs reiect and condemne the traditions of men, crye out, that the Apostles were men likewise, and thinke hereby to prooue, that eyther the Apostles doctrine, must likewyse be reiected, or else some place is left in the church for mans traditions. And in deede we are not ignorant that the Apostles were men. But bicause they spake not as men, nor in their teaching declared not the cogitations of men, but according as the holy ghost inspired their harts, shewed the mysteries of saluation, and of the kingdome of heauen: therfore their opinions by no meanes must be reckoned amongst the traditions of men.

Wee muste teach nothing but that the holye ghost prescribeth.Secondly, this place teacheth vs, that nothing ought to be taught and preached in the Church, but that that is deliuered by the holy ghost. For the Church is the house of God, in which the onely voyce of the goodman of the house is to be hearde, and according to his prescript, all things ought to be ordered. And as the Bryde obeyeth the onely voyce of the Brydegrome, [Page 21] and is not iudged chaste, if she giue eare to the entysements or promises of shamelesse suters: so where the sonne of God hath espoused to himselfe the congregation of the faithfull, washed with his owne bloud, and hath made vs partakers of all his goodes, (whch is the proper ende of mariage) we may not follow any other voyce than that whereby Christ the Bridegrome calleth vs vnto him. Further, for that Christ hath made vs the sheepe of his pasture, and hath redeemed vs with the losse of his owne bloude, Iohn. 10. it behoo­ueth vs to follow his voyce, and not to harken to the voyce of any straunger or hyreling. Neyther is their opinion to be receiued, which thinke it an er­rour worthye of pardon to chaunge and alter somewhat in the doctrine of faith and saluation, so that in all things God onely might be worshipped. For to graunt that such haue a zeale of God, yet bicause they want the knowledge of the truth, they can no more please God than did the Iewes in time past, which being inflamed with the zeale of God, went about to es­tablishe their owne righteousnesse, and reiected that righteousnesse which God offreth vs in his sonne to be imbraced by faith. And surely, if our zeale had bene sufficient in so weighty a matter, it had bene but vaine for the A­postles to haue looked for the sending of the holye ghost: why did they not therfore steppe forth to preache, and according to the godlye intent of their minde, teach the people what they thought belonged to the honor of God, and glory of Christ? But Christes commaundement stopped them,Math. 10. and 28. who as he elsewhere appointed them to preach the things he taught them, so with­out the conduct of the holye ghost, he will they shall not take vppon them to preach, least that being beguiled with the counsell of mans wisedome, or seduced by corrupt affections of the flesh, they should swarue from the right way. And we reade that the olde Prophets were bounde by the same com­maundement also,1. Pet. 1. in whome the Apostle plainely testifieth that the spirite of Christ did speake. It is sayde to Hieremie: Ieremie. 1. Behold I haue put my words in thy mouth. And God sayth to Ezechiel: Ezech. 3.33. Thou shalt heare woordes from my mouth, and shalt warne them from me. Therefore it is a wicked and mon­strous temeritie of some men, which thinke they haue authoritie to coyne newe articles of the faith, and to thrust into the Church traditions inuen­ted by mans brayne. And who I praye you woulde thinke him a faithfull friende of the Bridegroomes which woulde not feare to intice and inuegle the Bryde to his lure and purpose? Let them therefore which teach in the Church, receyue all their doctrine at the mouth of God. He speaketh vnto vs in the Scriptures by his holye spirite. Let them therefore reade them, and they shall not erre.

But let vs returne to Christes wordes, from whence we digressed.The confir­mation of Christes promise by an argument taken from baptisme. For he going about to render a cause of his commaundement, sayth: Of whom, you haue hearde of mee. For Iohn truely baptised with water, but you shall be baptised with the holy ghost, after not many dayes. These words haue a con­firmation of promise, and consolation very necessary. For as there were di­uers other things which might make the Apostles carefull in the considera­tion of their office: so there was no little cause to feare them, least some in­commoditie might arise of the stay and tariaunce of the holy ghost. There­fore to take awaye all feare, hee repeateth his promises, not in the same words, that are in the Euangelists, but with such as might bring to their remembrance Iohn the Baptistes saying touching this matter, which was [Page 22] verye needefull to be done, by reason of the great authoritie, that Iohn had amongst all men. Neyther ought it to seeme an absurde thing, that Iesus Christ which otherwheres receyueth no testimonye of man, Iohn. 5. woulde prooue his promise by an argument taken from the authoritie of Iohn and his bap­tisme. For this is the guise and maner of God to accommodate himselfe to our capacitie, & for that he would haue it appeare that Iohn spake by the ho­ly ghost. This therfore seemeth to me to be the meaning of Christes words. If you remember with your selues, both the things which I haue sundry times promised you, and which you haue heard of Iohn my forerunner: you can no longer doubt of the sending of the holye ghost. For when he baptised those that came to him in Iordane, he gathered the people not to himselfe, but to me, whom he truely confessed, to be more excellent than himselfe, and she­wed them what I would giue them that beleued in me, euen the holy ghost, which is the spirite of adoption and earnest of saluation, & kindled in the be­leeuing people, a great desire of my kingdome. The water of baptisme was a figure of this benefite, which afterward I should bestow vpō them. Which seeing ye haue receyued of Iohn, not without the inspiration of God, doubt not of the things which he hath promised you. For as Iohn hath discharged his dutie towardes you, and hath receyued you being sprinkled with water, into the felowship of my body, which is the Church: euen so wil I not fayle, truly to accomplishe that that belongeth to my charge, that is, to poure out my spirite most abundantly vpon you, the signe whereof, you haue already receyued. This sense (I say) seemeth of all other most agreeable to Christes purpose. Neyther ment Christ here to make a difference betweene his and Iohns outwarde baptisme. For it is plaine that Iohns baptisme and Christs was all one, forasmuch as Christ would be baptised of him. He rather ma­keth a difference betweene the signe, and the thing signified by the signe, and betweene his and Iohns office. He calleth the sending of the holy ghost, by the name of baptisme, by an allusion, and bicause of the proportion that is perceyued to be betweene the outwarde signes, and the things signified. But we haue in these wordes two things most worthy to be considered.

Wee muste make a diffe­rence betwene the ministers and Christ.First, that we ought to make a difference betweene the Ministers and Christ, whose Ministers they are, least we attribute to them that, that be­longeth only to Christ. Iohn baptiseth with water, but Christ giueth the ho­ly ghost. So the Minister is occupied about outward things while he prea­cheth the word, admonisheth, exhorteth, rebuketh, comforteth, prayeth for the congregation, & ministreth the sacraments. But they themselues be subiect to Christ, which according to his good will, quickneth the seede of the word in them by his holy spirit, worketh holy motions, cheereth them with comfort, and to conclude, reformeth and frameth them after the image of God, ney­ther mattereth it that all these thinges sometimes be attributed to the Mi­nisters, and that Paule sayth, he had begotten the Corinthians in Christ, and that he traueyleth againe with the Galathians. For where God hauing no neede of vs doth vouchsafe to vse men as his coadiutors, bicause he would haue the Ministery by him ordeyned, in the more authoritie, therefore vseth he to adorne it with such titles. For the which cause the same Paule sayth vn­to the Corinthians, whom he perceyued too much addicted to the Ministers: What is Paule, what is Apollo, but Ministers by whom you haue beleeued, and as the Lorde hath giuen to euery man? I haue planted, Apollo hath watred, but [Page 23] it is God that giueth the increase. So neyther is he that planteth any thing, ney­ther he that watereth, but God which giueth the increase. If these thinges be obserued, both we shall worthily esteeme of the Ministerie, and giue all the glory of our saluation to Christ, for the which, his spirite euery where in the Scriptures so earnestly laboureth.

Secondarily, it is very worthye the consideration,The sacra­ments seale or confirme the promises of God. that Christ taketh an argument from baptisme, to prooue to his Apostles the truth of his pro­mise. Wee are taught hereby that the Sacramentes doe so seale the pro­mises and benefites of God, that wee neede no whit to doubt of the same. For, God mocketh vs not with vaine shewes and promises, but whatsoe­uer he promiseth in worde, and sealeth with sacraments, the same hee vseth to perfourme in deede. He promiseth vs by the preaching of the gospell for­giuenesse of sinnes, in the name of Iesu Christ, and the spirite of adoption, whereby we are made the children of God. He addeth as a seale to his pro­mise, baptisme, where we being visibly washed, are receyued into the out­warde societie of the Church, or children of God. Therfore whosoeuer be­leeueth the promise of the Gospell, hee is so certayne of the forgiuenesse of his sinnes, of his adoption, and the possession of the heauenly inheritance, as he is certayne hee is washed with baptisme. By a lyke reason are we taught in the Gospell, that the flesh and bloude of Christ were gyuen and offred on the aultar of the crosse, for the lyfe of the worlde, that the sinnes of the worlde should be purged with the sacrifice of the immaculate lambe: Christ hath ioyned to this promise his supper, the remembraunce of hys death, in steade of a seale therof. Therefore whosoeuer beleeueth the Gos­pell, is as certaine that Christes body and bloude was offred for his sinnes, and is as surely fedde with the merite of Christes bodye and bloude, vnto lyfe euerlasting, as hee is sure that he receyueth part of the breade and wine at the Lordes table, according to Christes institution. And after this sort the sacraments are sayd to seale the righteousnesse of fayth, and to confirme and feede our fayth: not that the outwarde elements conceyue anye secrete vertue or power, by the wordes of consecration, for that efficacy and power must be attributed to all that holy businesse, by reason of Christes instituti­on: which institution if thou take away, alter, or breake, thou prophanest and ouerthrowest the sacrament vtterly. Therfore our myndes must be lift vp, that the thing we testifye by outwarde action, wee may perfourme by fayth, which only apprehendeth Christ, and the benefites which he hath be­stowed on vs, and gathereth vs into the number of those which shall raigne with him in heauen, to whom be blessing, honour, glory, and power for e­uer. Amen.

The fourth Homelie.

‘WHEN they therefore were come togither, they asked of him, saying: Lorde, wilt thou at this time restore againe the kingdome to Israell? And hee sayde vnto them. It is not for you to know the times or the seasons, which the father hath put in his owne power. But yee shall receyue power after that the holy ghost is come vpon you. And you shall be witnesses vnto me, not onely in Hierusalem, but also in Iurie, and in Samarie, and euen vnto the worldes ende.’

[Page 24] The Argu­ment and vse of this place. AFter Luke with great diligence hath de­clared how our sauiour Iesus Christ instructed his Apostles, whō he would haue to be teachers of al the world, with all those things, the knowledge and vse wherof was necessary in the ministration of their of­fice: at length he commeth to the hystory of the glori­ous ascention of Christ. But first he declareth the last talke that Christ had with his Disciples, wherein he comforteth them, and reasoneth with them more ful­lye, and at large, touching their office, which they hytherto seemed not very well to vnderstand. And the Disciples gaue the occasion to Christ to dis­course hereof, while they vtter their grosse ignorance of Christes kingdome, with a very foolish and an absurde question. And bicause this place contay­neth much knowledge of things very necessary, no man ought to be weary of the studye or tyme, that is to be spent in the consideration of euery part therof. First, we will see the Disciples question, and then how Christ aun­swered the same.

The cause of the Apostles errour.The question they propounde in fewe wordes, but such as argue great ignoraunce and rudenesse: Lorde (saye they) wilt thou at this time restore a­gayne the kingdome to Israel? They aske of an earthly and carnall king­dome, such as the common people amongst the Iewes, misvnderstanding the Prophetes sayings, thought woulde nowe come forth. For the Lorde had sayde to Dauid: 2. Sam. 7. When thy dayes be fulfilled, thou shalt sleepe with thy fa­thers, and I will set vp thy seede after thee, which shall proceede out of thy body, and will stablishe his kingdome. And thine house, and thy kingdome shall endure without ende after thee, and thy seate shall bee stablished for euer. Agayne: I haue sworne once by my holynesse that I will not fayle Dauid. Psalm. 89. His seede shall endure for euer, and his seate is lyke as the Sunne before me. He shall stande fast for euermore as the Moone, and as the faithfull witnesse in heauen. And againe: Beholde the time commeth (sayth the Lorde) that I will rayse vp the righteous braunch of Dauid, Ieremie. 23. which king shall beare rule, and shall prosper with wisedome, and shall set vp equitie and righteousnesse againe in the earth. In this tyme shall Iuda be saued, and Israel shall dwell without feare. &c. I omit diuers other things to this purpose, which are euery where to be seene in the Prophetes and in the Psalmes. Nowe bicause the Disciples vnderstoode these things according to the letter, they beleeued that some earthly king shoulde ryse of Dauids posteritie, which should deliuer the people of Iurie from the tyranny of the Romanes, and restore to them their auncient libertie, and should set vp a kingdome flourishing in victory, and triumph, such as was in Dauid and Salomons dayes. With which errour, the Iewes being blinded yet till this daye, despyse Iesus Christ the true sonne of Dauid, and looke vaine­lye for such a Messias, as we haue already declared vnto you. The same er­rour, bicause it had infected the mindes of the Disciples also, maketh them to propounde so pieuish a question, both out of time and place, giuing vs a notable lesson, what happeneth to such as beeing negligentlye occupied in scriptures, sticke in the very barke, and endeuour not earnestly to come to the pith and kirnell.

The Apo­stles errour is ma [...]ifold.But let vs examine all the circumstaunces, that you maye see almost as [Page 25] many errors in this question, as there be wordes. First, it is a notable error that they enquire of an earthly kingdome, where as Christ so often had ad­monished them of bearing the crosse. They hearde him saye: If anye man will follow me, let him denye himselfe, and take vp his crosse and follow me. Math. 16. Be­holde I sende you forth as sheepe among Woolues. For they shall deliuer you vp to the counsayles, and shall scourge you in their synagoges. And you shall bee brought to the heade rulers and kings for my sake, in witnesse to them, Math. 10. and to the Gentyles. If they haue persecuted mee, they will also persecute you. They shall excommunicate you. Yea, the tyme shall come, Ioh. 15.16. that whosoeuer kylleth you, will thinke that he doth God seruice. Againe:Luk. 21. Possesse yee your soules by pacience. These I saye, and many such like they had hearde of Christ, yet forgetting them all, they dreamed of a worldlye kingdome, in which they hoped likewyse they shoulde be Lordes. This thing prooueth that they were both ambicious, and had a cowardly feare, where through they abhorred ad­uersitie, and present affliction, and desired to beare rule in the kingdome, before they lyke good souldiers had fought for the kingdome.

Further, they are in this to be reprehended, that enquiring after the king­dome of Christ, they make mention of Israel onely, nothing carefull for the health of other nations. But the olde Testament teacheth vs, that Christ the sauiour shal not beare rule in Israel only, but also in all the world. For to him it is sayd. I haue set my king vpon my holye hill of Syon. Aske of me, and I shall giue thee the heathen for thine enheritance, Psalme. 2. & the vttermost partes of the earth for thy possession. Of him are also to be vnderstanded the things read in the Psalme. 72. His dominion shall bee from the one sea to the other, and from the floud vnto the worlds ende. They that dwell in the wildernesse shall kneele before him: his enimies shall lycke the dust. The kinges of Tharsis and of the Isles shall giue presents: the kings of Araby and Saba shall bring gifts. All Kings shall fall downe before him: all nations shall doe him seruice. &c. Is not then the blinde­nesse of the Disciples notable, that enquire only but of the kingdome of Is­rael? For thus they derogate much from Christ, whose kingdome they driue into such straightes: and are very iniurious to other nations, whose salua­tion they ought to haue helde full deare.

To this if we adde the beginning of all this euill, and see what mooued them to aske this question, we shall yet perceyue in them a very great fault, which Christ not long after findeth in them, that is to saye, curiositie, which no man without great offence to Godwarde can follow, neyther can any man satisfie it without great hazarde of his soule health. For they en­quire not onely of the restoring of the kingdome, but they would also know the very time when the kingdome, which they doubted not but would come, should be restored. But how many other things were there, the ensearching whereof, had bene for them both more profitable and necessary? Why rather aske they no questions touching their office, and forasmuch as they thinke Christ should raigne on the earth lyke a Prince, why aske they not howe they shoulde behaue themselues in their charge, in the kingdome? Why doe they not cheerefully offer their industrye, care, studye, labour, and tra­ueyle, to the setting forth of his kingdome? But this is the propertie of curi­ositie, that being very carefull about the things which belong not vnto vs, we easily neglect the things, wherin consisteth the chiefe weight of our duty.

We are thus diligent and prolixe,The falles of holy men doe prooue our corruption. in finding out the errour of the Apo­stles, [Page 26] not for that we delight with contempt, to depraue or defame them, whose labour and loyaltie afterwards shined very bright, in the setting forth of the kingdome of saluation, and to whome they owe immortall thankes, whosoeuer through their doctrine haue attayned to knowe Christ. But our meaning is, that men should learne to knowe the inclination of our corrupt nature and flesh, which is the first steppe vp to holesome and true wisedome. And to that ende, the Scripture vseth oftentimes to remember, the horrible falles of most holy men, that in them might appeare, howe easie it is for vs to fall into sinne and damnation, vnlesse we were holden vp, by the faythfull and continuall care, and leading of Gods holy spirite. For what shall he hope more of himselfe which beholdeth the adultery and cruell murther of Dauid, a man after Gods owne minde, the multitude of Wiues that Salomon the wisest of all kings had, being to much wedded to his Wiues, the foule fall of Peter, and here the great error of all the Apostles gathered togither? we must needes confesse, that we are not able of our selues, so much as to thinke one good thought, much lesse to doe well, but that all our sufficiency to doe well commeth of God,2. Corin. 3. Philip. 2. who worketh in vs both the will and the deede, ac­cording to his good will.

Furthermore, it appeareth by this example of the Apostles, with what minde they imbrace Christ and his doctrine,What carnall folke seeke in Christ. which are not led by his holye spirite. For as these men little minding Christes heauenly kingdome, looke after an earthly kingdome, and in the same conceyue great hope of riches, power, glorye, and pleasures: so you shall see diuers likewyse affected in these dayes, when the merite of Christ, and the libertie gotten vs by him is preached, which looking onely vppon the goodes of the worlde, seeke vnder the pretext of Christ, honors, riches, outward peace, and such like: in the meane whyle little regarding the heauenly and euerlasting goodes, which Christ hath purchased vs through the merite of his bloudshedding. To say nothing in the meane season of those filthy hogges of Epicures herde, who professing a Christian faith, doe yet nothing else but followe licentious sin­fulnesse, casting aside all discipline and care ofholy lyfe. Surely, euen they which in these dayes goe for the best men, vnder the faire pretence of peace and concorde, swarue many times from the simplicitie of faith, and both say and doe many things, for fauour and pleasure of men, which are most con­trary to Christs commaundements. As though the friendship of this world, might stande with the true worship of Christ, and were not rather as Iames sayth,Iacob. 4. enmitie before God. This is the strong poyson of fayth and religion, whiche though it lye hidde manye times vnder a fayre shewe and colour, yet at the length it bursteth forth with the horrible losse of saluation, and of­fence of a great many, for of this roote spring these tymetakers, which are to soone ripe, whome the Lorde in Mathew likeneth to the stony grounde. For as this grounde receyueth in deede the seede, and causeth it soone to spring, but cannot bring it to rypenesse for lacke of moysture, to defende it against the parching heate of the sunne: so these men when they perceiue any hope of priuate commoditie by the Gospell, they will seeme marueylous fauou­rers of the same, they will haue Christ still in their mouth, and will crake that they are ready to fight with any man in the defence of Christes glorye. But if that hope deceyue them, and otherwise than they hoped, the crosse come, and banishment, pouertie and daunger on euery side appeare: then [Page 27] as though they had espide a Snake, they leape backe, and laying away all their faith, and counterfeiting of faith, they spare not to say they were wic­kedly deceyued, and so degenerate into open enimies of the truth, being a little before stoute defenders of the same. Least therfore the lyke might hap­pen in vs, it behooueth vs to haue a right opinion of Christ and his doctrine. Let vs seeke in him heauenly goodes, which serue to eternall saluation. As long as we lyue here, let vs looke for the crosse and all kinde of afflictions. So shall it come to passe, that neyther we shall be deceyued of our hope in heauen, neyther be offended with the crosse and tribulations, which wee so long before prepared our selues paciently to suffer.

Yet is there one other vtilitie of the Apostles errour.To abolishe olde errours is a difficult thing. Their example teacheth vs, how difficult and laborious a thing it is, to pull out of mens mindes olde growne errours, wherein their selues haue lyued, and bene confirmed, by open example of others. For as was declared a little before, this errour of the Iewes, touching the earthly kingdome of their Messias, was an olde and common errour, in taking awaye of the which Iesus Christ traueyled more, than almost in any one thing else. For as often as the Apostles, deceyued by this errour, stroue for the supremacie, so often Christ admonisheth them of humilitie, and sheweth them that his kingdome is of a farre other fashion. See the .xviij. & .xx. of Mathew, and Luke the .xxij. Neither fell it out to reason of this matter so few times as one, after his re­surrection. For where this erronious opinion, gaue occasion of offence, to the twoo Disciples going to Emaus, and they lamented that he was crucified and deade, whome they hoped shoulde haue bene the Redeemer of Israel, Christ aunswered:Luc. 24. O ye fooles and slowe of heart to beleeue all the thinges that are written in the Prophets. Was it not needefull that Christ should suf­fer all these things, and so enter into his glorie? Furthermore, Luke sayde before, that Christ was conuersant fourtye dayes with his Disciples, and reasoned with them concerning the kingdome of God, and all the mysteries of his kingdome. Whence commeth it therfore, that an opinion so often and so strongly confuted, shoulde againe be reuiued? Surely, of none other cause, than of the disposition of our corrupt nature, which as it easily drin­keth in error, so it always holdeth fast the same. And as the Ethnicke Poet sayth: Driue Nature forth with a forke, yet will shee returne againe? So the Israelites in times paste, vsed to the Idolatrie of the Egyptians, fell to the worshipping of a calfe: notwithstanding, they had heard the terrible ma­iestie of God, renounceing and forbidding all vse of Images, not manye dayes before. Hereof came that long retayned superstition of hill aultars, in the bookes of Kings, which the most godly kinges could not wholy abo­lish. And woulde God there were not examples in these dayes, that plain­ly prooue that we say to be true. This consideration therefore serueth part­ly for vs to learne, how needefull it is in all reformations, cleane to roote and rippe vp all things, whatsoeuer haue neuer so small occasion of error, and partly to cause vs to be the lesse o [...]fended with them, which continually fight against olde superstitions, knowing by the example of all ages, that there can in this matter be no diligence to much, nor no endeuour or labour to superfluous.

Nowe seemeth it time to declare what Christ aunswered.Christe re­iecteth the curious que­stion of his Disciples. And his an­swere contayneth two poyntes. First, he reiecteth the Apostles demaunde, [Page 28] 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.

The bounds of Christian wisedome.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. 1. Corin. 13. 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. Ecclesias. 3. 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. Prou. 25.

Here therefore are confuted and condemned by this sentence of Christ, all the soothsaying Artes of Mathematicals,All Astro­logers and Soothsaiers confuted. 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 [Page 29] 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,Searchers for the lat­ter daye. 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.Marc. 13. 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,Luc. 21. that the day of our redempti­on approching, we mought be founde faithfull and diligent seruants.

In lyke maner me thinketh they are here reprehended,Waders in Predesti­nation. 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. Rom. 11. 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:Ephes. 1. and with these we ought to be content. In the things which can not be attayned too, nor perceyued by mans reason, it becommeth vs with Paule to marueyle with godly confession of our ignorance, and to crie out: O the depth of the riches, and of the wisedome of God: how vnsearchable be his iudgementes, Rom. 11. and his wayes vnfindeable, for who hath knowne the minde of the Lorde, or who hath bene a counsell with him, or who hath first giuen to him, and it shall be gi­uen to him againe. For of him, and by him, and in him. &c. Nowe let vs see [Page 30] the other part of Christes aunswere, wherein he repeateth such thinges of his kingdome, as serue for this present purpose. Hee so handleth this mat­ter (as I sayde before) that he both marueylously comforteth the Disciples, and admonisheth them of their dutie. For he sayth: You shall receyue power, when the holy ghost shall come vpon you, and you shall be witnesses to me, not only in Hierusalem, but in all Iurie and Samarie, and vnto the worldes ende.

First, he repeateth the promyse of the holy ghost, wherwith he comfor­teth the Disciples,The king­dome of Christ is spirituall. and describeth the state of his kingdome. I woulde not (sayth he) haue you abashed, where you heare, you are appointed to the set­ting forth of my kingdome among the Gentyles. For this thing will not bee compassed by mans strength, which I perceyue in you to be very small, and little regarded. Here needeth heauenlye and diuine strength from aboue, which I haue often promised you shal not want, and now againe I promise you the same. For the holy ghost shall come vpon you, which shall giue you courage and strength, that shall make you able to fulfill your office. We are here admonished that Christes kingdome (as hee confessed before Pylate) is not of this worlde or earthly,Iohn. 18. but spirituall, neyther consisteth in the power,Roma. 14. honour, glory, triumphes, riches, and pleasures of this world: but in righteousnesse, peace, and ioy in the holye ghost. Wherevpon we gather further, that it is not set foorth and defended with carnall weapons, and strength of Princes of this worlde, but with preaching of the worde, wher­with the spirite of God worketh effectuously in the harts of men. This tea­cheth the wordes of Paule, where he sayth: Though we walke in the fleshe, yet warre we not after the flesh. 2. Corin. 10. For the weapons of our warfare are not carnall, but mighty in God, to cast downe strong holdes, wherewith we ouerthrowe coun­sayles, and euery high thing that exalteth it selfe, against the knowledge of God, & bring into captiuity, all imagination to the obedience of Christ. &c. Therfore they labour in vaine which go about by mans counsell, leagues, fight, fa­uour, and amitie of Princes, and such lyke meanes to set vp the kingdome of God. For Christes kingdome is in the mindes of men, which by no mans strength can be forced, but with the power and operation of the holye ghost. It becommeth both Kings and Princes to be the nurses and maintayners of the Church, as Esay sayth, but they shall neuer with outwarde power and strength set forth the kingdome of Christ. And the examples of all ages plainely teach vs, that whatsoeuer man went about, by his counsell and strength that way to bring it to passe, neuer happily succeeded.

The office of the Apo­stles is to beare witnes of Christ.Moreouer, he expressely teacheth, what the Apostles haue to doe, in their office in this kingdome: You shall be my witnesses, sayth hee. This shall bee your kingdome, your office, your dignitie, to beare witnesse of my doctrine, life, myracles, passion, death, buriall, resurrection from death, and ascen­tion into heauen, and briefly of all the things, which I haue done and suf­fred for mans saluation. Neyther shall you expounde the hystorie of things by mee done onelye, but declare the ende and vse of them, that all nations maye acknowledge mee their onelye teacher, sauiour, and redeemer. Christ thought good in this place to vse this worde witnesse, as also in Iohn the .xv. to admonish as well the Apostles, as the hearers of their dutie. For the A­postles and their successors, learne by the dutie of a witnesse, how to preache the Gospell of Iesus Christ. In a witnesse the looue of truth is chiefly re­quired,Prouer. 6. and a lying witnesse God hateth. Againe, it is the part of a witnesse [Page 31] to speake nothing but that he knoweth, which he hath so certainly seene and heard, that he doubteth nothing of the truth of them. Further, he must haue no corrupt affections, least of hatred, feare, or fauour, he put to, hyde or con­ceale any thing, but plainly confesse the thing he knoweth. Such witnesses, we reade that the Apostles were. For whatsoeuer they heard Christ teach, or sawe him doe, they truely preached it, neyther feared they the threates of their enimies, as appeareth in all hystories. Neyther confirmed they their witnesse of Christ with words onely, but with their life, with death, and with their bloud. It becommeth the Ministers of the worde to imitate their truth and constancy, who if for fauour of man, or feare of daunger they chaunge, or at least dissemble any thing in the quarrell of Christ, they pollute them­selues with an horrible crime, and are in daunger of Christes sentence: Whosoeuer is ashamed of me in this naughty and adulterous world, Marc. 8. him will I also be ashamed of, when I come wirh the holy angels in the glory of my father.

Againe,How wicked a thing it is not to beleue the Gospell. the hearers of the Apostles and Apostolicall doctrine are here admonished, what an heynous offence it is, not to beleeue the holye gos­pell, or to gainesay it. For it is not a simple preaching of Christ, or an hy­storicall and bare narration, but a testimonie which the Apostles, as sworne witnesses, brought into the worlde by the very sonne of God, gaue not on­ly before the common people, but also before the Bishoppes, and Priestes, Kinges, and their Counsell. But he that in the lawe, giueth no credite to sworne witnesses, and openly denieth their testimony, bringeth himselfe in daunger of lyfe. What shall we saye then of those▪ which feare not to speake against the Apostles, being Christes witnesses? For they accuse not only the Apostles of lying, but also Christ himselfe, as much as in them lyeth, yea, they woulde cause God the father to be suspected, as though he would bring forth false witnesses, and obtaine his sonnes cause with suborned witnesses. This sawe that beloued Disciple of Christ, when he sayth: If we receyue the witnesse of men, the witnesse of God is greater. 1. Ioan. 5. For this is the witnesse of God which he bare of his sonne. He that beleeueth the sonne of God, hath the wit­nesse in himselfe. He that beleeueth not God, maketh him a lyer, bicause hee be­leeueth not the witnesse that God beareth of his sonne. &c. These things if we consider (brethren) we shall finde the chiefe cause of the euils of these daies. For where we take it for a ieast and pastime, to call in question and doubt the things written by the Apostles of Iesus Christ, yea many wickedly de­ny them, and persecute that testimony of Iesus Christ with fire and sworde: 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, Iohn. 3. 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,The boundes of Christes kingdome. which they thought extended not beyond Iurie. For where he sayth, the Apostles should be his witnesses to thende 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 [Page 32] 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.Actes. 10.

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,Psalme. 2. and .72. 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.Christ is the indifferent sauior of all Nations. 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, Galat. 3. Coloss. 3. Actes. 10. 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.’

The Argu­ment and vse of this place. 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 [Page 33] 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.The hystorie 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:Mar. 16. 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, Psalm. 110. 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 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,What ascen­tion is. 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 [...], [Page 34] 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.

Who as­cended.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, [Page 35] 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, Hiere. 23. Esay. 66. 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,Ad Dardanū. 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.Into what place Christ 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. Math. 28. 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. Iohn. 14. 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:Philip. 3. 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, 1. Thess. 4. 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.The maner and order of Christs 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 [Page 36] 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 yt saying of the Psalme, which makest the Clowds thy Charet. Psalm. 104. 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.

The causes & commodities of Christes ascention.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,He openeth vs the gates of heauen. 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 thende 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, Ephes. 2. 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:Iohn. 17. 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 [Page 37] 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,The conf [...]r­meth Christs victorie. 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, Ephes. 4. hee ledde captiuitie captiue, and gaue giftes vnto men. And in another place hee writeth: He made an open showe of rule and power, Coloss. 2. 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,Christ ap­peareth an intercessor for vs, in heauen. 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,Psalme. 110. Leuit. 16. 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, Hebrues. 9. 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 o [...] 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, 1. Iohn. 2. I write these thinges vnto you, to thende 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 [Page 38] be able to charge the elect of God with sinne? It is God that iustifieth, who is it that condemneth? Roma. 8. 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.

The appari­tions of the Angels.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, Actes. 1. 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?

Against the corporall presence of Christ, on the earth.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 1 all heauens to fulfill all things. Ephes. 4. 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, 2 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 3 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:Math. 18. Where two or three bee gathered in my name, there [Page 39] am I in the middest of them. Agayne:Math. 28. I am with you vntill the ende of the worlde. They ioyne to these the wordes of the supper, and crie out till they 4 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.The .iii [...]. to the Ephe­sians. 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 a foolish and more than childish consequence herein? Christ hath ca­ried his body aboue the heauens, and all the partes of the worlde visible. Ergo, the bodye of Christ filleth all the worlde corporally and substantially. And this is their maner of reasoning. But Paule in this place speaketh of the Prophe­cies of the olde lawe, or (as some other saye) of the power and maiestie of Christ. Other expounde it of the spirituall grace and giftes, which Christ after he had receyued all power, shed vpon men, as Ioel before prophecied. But whether of these it is, here is appointed no corporall presence of Christ vpon earth. Christ had fulfilled all the things prophecied before,Luke. 24. of his in­carnation, passion, death and resurrection. Nowe remayned his ascenti­on, whereof there were prophecies, and where through the businesse of our saluation (as we afore declared) shoulde be perfited and ended. He there­fore ascended, that herein nothing shoulde be left vnfulfilled. And if anye man will haue it vnderstanded rather of the maiestie and power of Christ, which he declareth by the bestowing of his heauenly gifts, I will not con­tende with him. For thereto the sentence commeth, bicause Christ hauing consummate and finished our saluation in his manhoode, sayth,Math. 28. hee hath re­ceyued all power in heauen and in earth. And then he sayde hee woulde send his holy spirite, when he went from this worlde vnto his father. Yea, he sayde:Iohn. 14. It is expedient for you that I go: for if I go not, that comforter will not come vnto you.

It is no lesse pieuishe where they reason from Christes diuinitie to his humanitie.Christes Godheade drowneth not hys man­hoode, ney­ther caryeth it through euery thing. We confesse surely that these two natures are ioyned togy­ther in Christ, and that Christs person by reason of them ought not to be de­uided, & we say not that they be disioyned or seuered by reason of his death. But that which no godly man will denie was done in hys death, that here also is to be obserued. In his death the distinction of the natures and pro­perties remayned whole and safe. For his humane nature suffred death, which the diuine coulde not. His humane nature suffred the crosse and di­uers dolours, which cannot happen to the diuine nature. And he, which as he was very man, dyed vpon the crosse, and being deade was buried: the [Page 40] same as verye God, shooke the earth, tooke the light from the sunne, and wrought effectually in the mindes of men, and shewed most euident tokens of his godheade. If the same be here considered, this matter shall be easily perceyued. For Christ touching his diuine nature is euery where, and hath his operation euery where. The same concerning his humane nature, is contained in a certaine place of heauen, which is the eternall dwelling of all those that be blessed. And for all this we separate not the diuinitie from the humanitie, when we say it filleth all places, and is euerye where pre­sent.In his Epi­stle to Dar­danus. But we follow the rule of Augustine, who sayth: We must beware that we doe not so defende or affirme the diuinitie of his manhoode, that wee take a­waye the veritie of his bodye. &c.

The pla­ces of Ma­thewe .18. and .28.By these also we are taught, in what sense Christes promises are to be taken, where he sayth, he will be present with vs vnto the ende of the worlde. For wee expounde them of the presence and power of his Godheade. For Christ is present with those that be his, by his diuine power, and by opera­tion of his holy spirite, whereby he ruleth, guideth, keepeth safe, and de­fendeth them. He is with them by his grace and merite, that they fall not into the snares of Synne and Satan, but stande fast in the fauour and friend­ship of God the father. As touching his bodily presence, by other his words, where he doth inculcate diuers times, that he must go out of the worlde, and that he can tary no longer in the worlde,Ioan. 14.16. we learne that in these wordes he speaketh nothing concerning the same. And if it lyke them to expounde these former promises of the presence of his body, then where he sayth in another place he shall no longer tary in the world, that must needes be vnderstanded of his godly presence. For without we reconcyle these places so diuers in them­selues, by making a difference of his natures, & enterchaunge of properties of speach, we shall be in much perplexitie and vncertaine. What shall these men therefore get, but while they contende about his bodilye presence, be­reue themselues of his spirite and diuine protection, and as Terence the Poet sayth, with reason become madde? Neyther admit wee here their colde and shamelesse refuge, whereby they would creepe away, vnder the inuisible conuersation of Christes body here on earth. For Christ speaketh not of the maner and qualitie of the thing, but of the thing it selfe, and denyeth that he tarieth any longer in the worlde. But with what reason should he so say, if he taried in the world inuisibly? And in the .xxiiij. of Mathew, he biddeth vs not to beleeue them which shoulde saye, towarde the ende of the worlde, he is here or there, in the Closet, Spence, or Buttry.

The wordes of the supper.Of these things nowe may be easily gathered, how the wordes of the supper are to be vnderstanded. We knowe that Christ reached breade to his Disciples and sayde: This is my body. But we say, it is a sacramentall kind of speach, whereby (as is commonly seene) the name of the thing signified, is attributed to the signe. After which sort, Circumcision was called the co­uenant, and the Easter feast the Passeouer. Neyther obserue we this in this matter without cause, for so the verity of Christs body enforceth vs, wherof we haue already spoken. And Christ himselfe in the Gospell of S. Iohn wil­ling to take the grosse opinion of his flesh from his Disciples, sendeth them to his ascention, that there they might learne, how his body coulde not sub­stantially & really be eaten, but that they must vnderstand a spiritual eating, which was by faith. Looke the .vj. of Iohn. I passe ouer many other things [Page 41] that might be sayde, bicause I would not be to long in wordes. It is our part to holde fast the plaine hystory of the ascention, and with our harts lif­ted vp by faith, to seeke Christ in heauen, that wee may be fed euerlastingly, with the vertue and merite of his flesh and bloude.

But let vs returne to the Aungels,A comfort of the last comming of Christ. whose wordes haue in them a mar­ueylous comfort. For as they blame the grosse opinion of the Disciples, de­siring the bodily presence of Christ: so they comfort them with the promise of his last comming. This same Iesus (say they) which is taken vp from you, shall so come as you haue seene him go hence. The Aungels promyse a visi­ble comming of Christ. And any comming inuisible, beside that, which is by his holy spirite, the Scripture knoweth not. That is a visible comming, which we professe in the articles of our faith, in which he shall come, to iudge the quick and the dead. Many things are saide in the scripture touching this comming, 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,2. Corin. 5. Rom. 14. 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,Math. 16. 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, Luke. 21. 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,Iob. 19. 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.’

[Page 42] The argu­ment and vse of this place. 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 thende the more learning, instruction, and consolation maye come vnto vs therby.

The Apo­stles returne to IerusalemFirst 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,Luke. 24. 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.

An example of the obedi­ence of faith.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 yt 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,Iohn. 3. 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 [Page 43] 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,1. Timoth. 2 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 shoulde be exer­cised and tryed. But bicause God is faythfull, hee suffreth them not to bee tempted aboue their strength, 1. Corin. 10. but in their temptation maketh a waye that they may beare it. There are infinite examples hereof beside this▪ that wee haue in hande. Abraham is called out of his natiue countrie, and is commaunded to go into a straunge countrie, which he knoweth not, inhabited with wic­ked dwellers. But bicause he obeyeth Gods calling, all thinge succeedeth luckily, and he is increased and instored there, not only with riches, but al­so hath the friendship of the mightiest in the countrye. His posteritie dwell there also, and bicause they walke in Gods vocation, they liue in safetie a­mongst them, whom the destruction of the Citie of Sichem, myght seeme with iust desire of reuenge to arme against them. But God is their fayth­full protector, which caused this saying to sound in the mindes and eares of the Chananites. Touch not mine annointed, and doe my Prophetes no harme. Let all men of what state or degree soeuer they be,Psalm. 105. applye the considerati­on of these things vnto themselues, and let them remember that there is a most large blessing, and an infallible promise of Gods helpe, ioyned to the commaundementes of God, which vndoubtedlye they shall enioy, that will endeuour to obey them. See touching this blessing, Deuter. 28. and Leuit. 26. But chiefly we must take heede, that we admit not the counsell of mans witte in the things, which we see expressely by Gods worde bidden or forbid­den. For this is a most present plague, which caste [...]h aside all endeuour of obedience, and maketh all our lyfe to be hatefull before God. For there is no commaundement of God so holy, so easie, so healthfull, wherein our fleshe will not finde some difficultie, and daunger, yea, and some colour of vn­righteousnesse and iniquitie. Obedience of fayth is required, which as Paule sayth, doth captiuate all mans vnderstanding,2. Cor. 10. beateth downe all the coun­sell of mans reason, and bringeth whole man to the obedience of God and his worde. Hereunto is to be referred that, that God prescribeth in the law by these wordes. Thou shalt not seeke after thine owne heart, Numer. 15. or thine owne eyes, after the which, you vse to go a whoo [...]ing, but you shall remember rather, and doe all my commaundements, & be holy vnto your God. And againe: Ye shall adde nothing to my worde which I haue cōmaunded you, Deut. 4.12. nor take nothing [Page 44] therefrom. And if anye man require examples of them which haue euill thriued by breaking of Gods commaundement, he shall finde both other­wheres, and in the hystory of Saule, diuers. See. 1. Samuel. 13. &. 15. But let vs haste to the reast.

The names of the Apostles.In the seconde place, Luke rehearseth the names of the Apostles, and that not without a great purpose. For besides that they, whom Iesus Christ appoynteth to be the teachers of all the worlde, ought well to be knowne, least naughtye deceyuers might chalenge to them, the office and authoritie of the same: it was necessary that we might knowe surely howe they after their foule forsaking of Christ, were restored againe to their former place and dignitie. For all men knowe how shamefully they yeelded, when Christ was taken by the souldiers, and by the high Priestes seruaunts. For then they all fled and left him. And Peter which presumed so much of his owne strength, committed the grieuouser offence bicause hee three times denyed him. Therfore men might doubt, not without some cause, whether the Lord had taken such as they were into his fauour againe, and whether such co­wardly slydebacks might be beleeued. Therfore to put all doubt out of our mindes, and that we shoulde not thinke their foule fall at the first, shoulde preiudice the truth of their doctrine: the holye ghost woulde haue them a­gaine by name to be rehearsed (Iudas onely excepted) that were appointed before Christes death, to preache the Gospell vnto all the worlde. And if you conferre the nameroll of this place with the things written, Math. 10. Marc. 3. and Luke. 6. you shall finde no maner of difference or disagreeing.

An example of the good­nesse of God.Nowe this is a singular example of the goodnesse of God, which not only would forgiue so dishonest a forsaking of him, but also woulde restore such as they, to their former office and dignitie. Here truly as Paule sayth, Grace abounded where trespasse abounded. Roma. 5. Iohn. 21. For Peter which had three times de­nyed Christ, heareth Christ three times againe say vnto him, feede my shepe. Hereof let them take comfort whose consciences are grieued with sinne; that they dispaire not, eyther bicause of the heynousnesse or multitude of their sinnes.Zach. 1. Ezech. 16. Turne vnto mee (sayth the Lord) and I will turne vnto you. As sure as I liue, I will not the death of a sinner, but rather that he returne and liue.

This also is worthy the considering, that in this nameroll, the names of none,The Apos­tles are men despised, and of no repu­tation. but suche as were the most vylest, and contemned persons in the iudgement of the worlde are rehearsed. For first he reckeneth Peter, Iames, Iohn and Andrewe, who before that time we reade were rascall fishers. Here is also numbred Mathew the Publicane, a defamed person, by reason of his former trade of liuing. As touching the nobilitie, riches, or honours of the other, there is nothing any where mentioned. But the sonne of God which hath power ouer the mindes of men, might haue brought to his obe­dience the sonnes of the Princes, and high Priestes, to haue spred abroade the Gospell by the ministery of those, who were of authoritie and power in the worlde, but it pleased him to choose base and despised persons, both for that we should knowe that God despiseth none in the worlde, bee he ne­uer so vile and contemned, and also for that wee shoulde learne to iudge of matters of faith and religion, not according to mans authoritie, but after the knowledge of the truth and worde of God. For a most grieuous and pe­rillous errour are they in, which when they should pronounce of matters of the faith, turne their eyes to the authoritie of men: as though faith and re­ligion [Page 45] depended of the iudgement of men, and not rather of the onely word of God. Tertullian a most auncient writer derideth the Romanes, bicause they consecrated or allowed their Gods, after the appoyntment of the Se­nators, and woulde admit none for Gods, but such as lyked the Senate. And so doe they in these dayes, which pronounce of faith and doctrine accor­ding to the renoume and authoritie of men, which kinde of people, are day­lye euerywhere seene. And for this cause our faith and religion is chieflye condemned of our aduersaries, bicause it hath fewe Emperors and Kings, fewe Popes, Cardinals and Bishops, that followe it. But howe fowlye these men are deceyued, the example of the Iewes declareth, whome we reade to haue stumbled at the same stone. For when they perceyued the doc­trine of Christ somewhat lyked their ministers, by and by they beginne to oppresse them with the authoritie of men, saying: Are yee also deceyued? Iohn. 7. doe any 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, 1. Corin. 1. 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, Math. 11. 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 ye Apos­tles,The Wyues 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 yt 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.1. Corin. 9. 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 husbandes 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 [Page 46] 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, Hebrues. 13. and the bed vndefiled.

Marie the Uirgin, mo­ther of ChristAmongest 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, yt 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, [Page 47] whom then shall I feare? The Lorde is the strength of my lyfe, Psalme. 27. &. 118. 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,What the Apostles be­ing gathered togither 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 Passeouer, Luke in the seconde Chap­ter following, sayth, the holy ghost was sent. In the meane season, they a­bode with one consent in prayers and supplication. And although the ar­gument or matter of the prayers which they made, be not expressed: yet of the circumstances it may easily be gathered what they prayed. For what else should they praye for, which knewe their owne weakenesse, and sawe such a burthen layde on their shoulders, then that God woulde hasten the sending of his holy spirite, and vouchsafe to defende them from falling? For they had learned by their first sliding back, how vaine and of no value mans strength is in Gods affayres, except we be vpholden by the present ayde of his diuine grace.

Let vs here obserue how Luke sayth,Faith is no let why wee shoulde not pray. they were continually occupied in prayer and supplication, which otherwyse were furnished with most large promises, and were endued with great fayth. For if we reade in Iohn what Christ did with his Disciples a little before his death, we shall see the holye ghost so often promised, that it was almost tedious. And being risen from death againe, he put them diuers times in remembrance of the same. And that they beleeued the promises of Christ, it appeareth plainely by their re­turne into the Citie. For vnlesse they had beleeued that Christ would be as good as his promise, they would neuer haue gone backe againe into so blou­dy a Citie, and where such daunger was. Therefore, faith is no let why we should not perseuer and abyde continually in prayers and good workes. I know there are diuers, that cauill about the thinges spoken of fayth, which only iustifieth and saueth, as though it made prayer vnprofitable, and ex­tinguished, or at least, much hindered good workes. But these men so farre swarue from the truth, that there is no more effectuous prouocation to good workes, than that that springeth in our mindes of fayth. Naye, if we be not furnished with fayth, wee can neyther praye profitablye, nor be fer­uent in good workes. For,Rom. 10. howe shall they call vpon him in whom they be­leeue not? sayth Paule. And how shall God accept our prayers, except we conceyue sure confidence of his good will towardes vs? Last of all, where as we naturally abhorre from good workes, it cannot be, that we shoulde gyue our selues wholy therevnto, vnlesse we be sure, that they please God the father, for Iesus Christes sake. To saye nothing,Hebrues. 11. Roma. 14. howe it is impossible to please God without fayth, and howe, whatsoeuer is not of faith is sinne.

The Apostles and they that be with them,In prayers must be vna­nimitye and perseuerance. ioyne two thinges to their prayers, without the which, our prayer is of no force or auayle before God, that is to saye, vnanimitie and perseuerance. Unanimitie or agreement is needefull, bicause wee be the children of one father, as we professe in the Lordes prayer, saying: Our father which art in heauen. &c. But what father is so retchlesse and carelesse, to suffer his children to be at discorde among [Page 48] themselues. And the law of nature teacheth vs, that they that be one mans children, and of one inheritance, should looue and agree togither. But as many as by faith are grafted in Christ, are borne of the same seede, to saye, the incorruptible and immortall seede of Gods worde, to be the children of God, and heyres of his kingdome in heauen: yea, to saye more, they are made members of one body, and acknowledge one heade, and are quicke­ned with one, and the same spirite. Is it possible therefore that such, can be voyde of loue▪ & concorde among themselues? Doe they not through hatred and enmitie, seperate themselues from the body of Christ, and commit hor­rible hypocrisie, while they dare lyke true children of GOD, at com­mon prayer, appeare in the sight of GOD? Therefore in our prayers ought that thing chieflye to haue place, that Christ requyreth of them, which come to doe sacrifice, saying: If thou offer thy gyft at the aultare, and there remember that thy brother hath ought agaynst thee: leaue there thy gyft before the aultare, Math. 5. and go and bee reconcyled vnto thy brother, and then come and offer thy gift. For if we must take heede, that our brother haue no cause of hatred against vs, how much more must we beware, that we swell not in hatred agaynst our brother. We must haue no lesse consideration of per­seuering or continuance in prayer, forasmuch as God manye times, defer­reth long the helpe he promiseth vs, and almost seemeth to haue no care at all of vs: which thing caused the holyest men to burst forth into these say­ings:Psalm. 13. Habac. 1. How long wilt thou forget me, O Lorde, for euer? Howe long wilt thou hyde thy face from me? how long shall I crye and thou wilt not heare? But in such cogitations we must remember, that God cannot forget vs, nor cease to care for such, as he hath vouchsafed to redeeme, with the bloud of his sonne. For he sayth in the Prophete. Can the mother forget hir yong Infant so, that she will not haue pittie, vpon the babe of hir owne body? but admit they be for­getfull, Esaye. 49. yet will not I forget thee. Behold, I haue grauen thee in both my hands. And Dauid sayth: Thou tellest my flittings and puttest my teares in thy bott [...]ll. Are not these things noted in thy booke? Psalme. 56. Therefore when God deferreth the help we looke for, he doth it for this only cause, to try our faith & pacience, and yet (as I sayd before) hee suffreth vs not to be tempted aboue our strength. Wherefore, euen then must we chiefly, bende all the force of our faith, & call for his helpe, praying continually. And of what force this perseuerance or importunitie is before God,Luke. 11. &. 18. Iesus Christ hath taught vs in very fitte para­bles: therfore let vs diligently doe, that the Apostles did whyle they way­ted for the holy ghost. For we also haue neede of the holy ghost, to bridle the desires of the fleshe, and to strengthen vs in hope and faith. Let vs make our selues ready to receyue him with obedience, vnanimitie, and perseue­rance in prayer, that being quickened and illuminate with him in this pre­sent worlde, we may leade a lyfe acceptable to his diuine Maiestie, and at length lyue in heauen with Iesus Christ our Sauiour: to whom be bles­sing, honour, glory and power for euer. Amen.

The seuenth Homelie.

‘IN those dayes Peter stoode vp in the middes of the Disciples, and sayde: (the number of names that were togither, were about an hundred and twen­tie) ye men and brethren, this Scripture must needes haue bene fulfilled, which [Page 49] the holy ghost through the mouth of Dauid spake before of Iudas, which was guyde to them that tooke Iesus. For he was numbred with vs, and had ob­tayned fellowship in this ministration. And the same hath nowe possessed a plot of grounde with the rewarde of iniquitie, and when he was hanged, hee burst a sunder in the middest, and all his bowels gushed out. And it is knowne to all the inhabiters of Hierusalem: insomuch that the same fielde is called in their mother tongue Acheldama, that is to say, the bloudy fielde.’

SAint LVKE hitherto, hath declared what the Apostles did in their owne priuate case, after Christ departed from the earth, attributing to them true obe­dience, vnitie of mindes, and continuance in prayer. And these verily are wholesome exercises, wherewith we must prepare our selues duely to receyue the holye ghost, who entreth not into a frowarde soule, and whome the worlde cannot receyue, but contemneth and derideth such cogitations and studies. Nowe in this place he beginneth to declare what the Apostles first did, how they settled themselues to the publike ministery of the Church, which was committed vnto them. And this was the substitution of Mat­thye, in the place of Iudas the traytour and reprobate. For where Christ would haue the Apostles to be twelue in number, whom hee ordayned to be Iudges of the twelue Trybes of Israel, it was requisite the same num­ber should be fulfilled, least the falshoode of Iudas should any way hinder the ordinaunce of Christ.

In the meane season the example of the Apostles admonisheth vs,The chiefe care in the Church, must be for fitte Ministers. that the chiefe care of the Church ought to be in prouiding to haue fitte & meete ministers. For, how shal they beleeue in him (sayth Paule) of whom they haue not hearde? howe shall they heare without a Preacher, howe shall they preach except they be sent? And the same Apostle in another place, sayth,Rom. 10. that him­selfe, Apollo and Cephas were the ministers of God, by whome the Corinthi­ans beleeued. For although it belonge onely to God, to giue fayth,1. Cor. 3. and hee worketh the same in the mindes of men, by the vertue of his holy spirite, for which cause the worshippers of Christ are called by the Prophet, the taught of God, Esaye. 54. yet for our sakes he witteth safe to vse the outwarde ministerie of the worde, the vse and dignitie whereof must be defended and retayned in the Church. Which thing is the cause, why the Prophetes account fitte tea­chers, among the chiefe benefites of God, and Christ teacheth his Apostles to praye vnto God, to sende worthy and faithfull workmen into his vineyarde. Math. 9. And Paule in another place sheweth the maiesty, and great care of Christ for his Church, by this one argument, chiefly that he sendeth from high, giftes of his holy spirite, and giueth some Apostles, some Prophetes, Ephes. 4. some Euaunge­lists, some Pastors and teachers, to the increase of the Saintes, in the woorke of administration, and to the building vp of his bodye. They ought well to re­member this, that take vppon them in these dayes authoritie ouer the Church of Christ, whether they be Bishops or secular Magistrates, that they fayle not in this most necessary poynt, to see to the Church, but that they order euery thing in such sort, that they maye leaue to their posteritie, presi­dents of sounde and true doctrine. Whervnto chiefly belongeth the appoin­ting of schooles, and bringing vp of youth, which the Prophetes in the olde [Page 50] Testament had a great care of, and after that, the Christian Emperours likewyse. Which things whosoeuer eyther through negligence, or wasting of the Church goodes consume, they ought to be taken for the greatest eni­mies of the Church, and shall one daye buy such their heynous offences full deere at Christes hande. But to addresse vs to the declaration of this pre­sent place Luke with great diligence rehearseth this hystorie, declaring how the chiefe vse thereof is for vs to learne by example of the Apostles, what to obserue and followe in choosing and appoynting ministers of the Church.

The small company of the Church primitiue.He beginneth with the description of the Church that was at that time. In those dayes (sayth he) when they being gathered togither with one ac­corde: looked for the comming of the holy ghost: Peter stoode vp in the midst of the Disciples, and proposed a matter which indifferently appertained to them all. The number of them that beleeued, when they were rehearsed by name, was about an hundred and twentie. Here both the small number of beleeuers in the Primitiue Church, and Peter the Apostle, are diligently to be considered.

The small number of beleeuers, must offend no man.For touching the number of them that professed Christ, I thinke there is no man, but marueyleth that there was no more founde in so famous and populous a Citie, that professed and followed Christ. For what had Christ left vnassayde in that Citie? For to omit the teaching, aduertise­ments & exhortation of the Prophets, if a man consider but the things done in that Citie, from the time that Christ came among them, he shall perceyue an incredible hardnesse of heart and frowardnesse in that nation. Iohn the Baptist went before Christ, & by reason of the plainnesse of his doctrine, and straightnesse of his lyfe, had bene able to haue mooued anye kinde of men. But howe smally he profited, the proofe very well declared. Then by and by vpon, followed Christ, who to his doctrine (which he framed and pre­paced all maner of wayes to winne them with) added myracles of such force and efficacie, that they were able to make the verye enimies to confesse the truth.Iohn. 3. Uerily Nicodemus confessed, that no man but he that was sent of God coulde doe such things as they sawe him doe euery daye. And manye openlye sayde:Iohn. 7. Shall Christ when hee commeth, worke more myracles than this man hath done? I let passe the signes and woonders which partlye went before Christes death, and partly followed, which were able to mollifie the harts of the most cruell souldiers. And yet after all these thinges, there are no more but sixe score persons reckened among all that beleeued, by Lukes te­stimonie, who was a most faithfull and true witnesse. In this appeareth the great power of Iesus Christ, which of this smal remnant, as the Prophets afore times tolde, was able to multiplie and encrease his Church, that in fewe yeares it was spred ouer all the worlde. Wee maye learne also the vntowardnesse of mans nature, and acknowledge almost an incurable naughtinesse in him, and not to be offended, though we see but fewe in these dayes that beleeue the doctrine of the Gospell. For this did Esaias long ago foresee, & therfore minding to preach of the redemption that should be made by Christ, crieth out: who hath beleeued our preaching, & to whom is the arme of the Lorde declared? Isaye. 53. And Christ speaking to his flocke, sayth: feare not little flocke, Luke. 12. for it hath pleased my father to giue you a kingdome. And himselfe spea­king of the last times, declareth that such shall be the fashion and condicion of the worlde,Luke. 18. when he commeth that he shall finde no faith, or truth vpon [Page 51] the earth.

Therfore great is the errour of those which iudge of faith and doctrine,Wee must not iudge of fayth accor­ding to the multitude of folowers. according to the multitude or fewnesse of them that followe it, which is a common thing nowe a dayes. For such was the state of the Church euen in the verye beginning, that the smallest number embraced the doctrine of truth. Noah only with his familie in that auncient worlde followed a di­uers faith and religion from the residue of 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.3. Reg. 18. And Micheas alone encoun­treth with three hundred false Prophetes,3. Reg. 22. 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, Roma. 3. and God alone true in his saying.

It is profitable also to consider what Peter doth,Against the desyrers of supremacy, in the Church. 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 [Page 52] 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. 1. Cor. 14. 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, Gala. 2. 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, 1. Cor. 3. 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,Math. 18. &. 20. Luke. 22. Iohn. 13. 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,1. Peter. 5. 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.

The Argu­ment of Pe­ters Oration.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.

Peter put­teth offences away by the prouidence of God.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, [Page 53] 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, and his horrible ende, as though these things hap­pened by hazarde, or that the sonne of God, betrapped by a wicked man, had not bene able to haue escaped his crafts and deceytes: I would not al­so that any should so take these matters, as though the falshoode of so wic­ked a man should derogate any thing from our order and holy function, which we are in, by Christes appoyntment. For it seemed good vnto God, that these things should so come to passe, whose counsayle and purpose it was, that his belooued sonne shoulde be betrayed by one of his entire Disci­ples. And he woulde not haue vs ignorant hereof. For it is knowne what is read in the Psalme. 41. which Christ himselfe repeated in his last supper, saying: He that eate breade with me, hath layde great wayte for mee. Iohn. 13. Nowe I tell you before it come to passe, that when it is done you may beleue that I am he. Wherfore cast your eyes vpon Gods prouidence, reuerence his goodnesse and truth, and let not the thinges offende you, that are done by his deter­mination and iust permission.

Yet let no man so vnderstande these things,The prouy­dence of God excuseth no sinner. as though Peter went a­bout to excuse Iudas heynous offence, and to laye all the faulte thereof in God. For that is not the meaning of the diuine prouidence which gouer­neth all thing, that we shoulde make God the Autor of our sinne, bicause whatsoeuer men doe that is naught, they doe it not to fulfill Gods pur­pose, but to satisfie the cogitations and desires of their owne wicked will. It is playne in deede that it was Gods determination, that his sonne Ie­sus Christ shoulde be betrayed, through the craft of his Disciple, and should come into the hands of his enimies, and being condemned to death, should be nayled to the crosse where he shoulde purge the sinne of the worlde by the Sacrifice of hys bodye. But if a man consider Iudas, the worker of this treason, he in so mischieuous a deede, had nothing lesse before his eyes than Gods purpose, and the redemption of mankinde, but being blinded and wounded with couetousnesse, first polluteth himselfe with theft (as Iohn sayth) & afterward with treason. The same reason is to be made of Annas, Iohn. 12. Cayphas, Pylate, & all those other whom the Gospell testifieth to haue bene seekers & executioners of Christs death. The bookes of the holy Scripture are full of examples of the lyke kynde, whereby we are aduertised howe grieuously men sinne, in committing those things which God in deede will haue done, but yet they doe them, being mooued thereto through ye blinde and inordinate affections of corrupt nature. I praye you who is so dull headed to thinke that Ioseph came into Egipt without the speciall counsell of Gods prouidence, whereas we reade that God aduertised Abraham himselfe long before, of the going downe of his posteritie into Egypt? who lykewise ac­knowledgeth not the marueylous wisedome of God in all this businesse, which gouerneth al things most prudently and profitably? Shall we ther­fore excuse Iosephs brethren, which being mooued with enuye, solde awaye their brother, that deserued better of them? yea, we will expounde all thys businesse by Iosephes owne wordes: yee thought euill agaynst me, but God turned it to good, to bring to passe as it is this daye, Gene. 50. and to saue much people a­lyue. Yea, we haue dayly experience of lyke occurrences and examples. For who will saye the theefe killeth the wayfaring man, without the prouidence [Page 54] of God,Psalme. 90. Math. 10. considering we knowe that the dayes of our life, and the heares of our heade are numbred before God? But bicause the murtherer committeth such an heynous offence, being mooued with wicked affection, therfore is he in all the fault, and shal iustly be punished for the same. Let no man therfore seeke excuse for his wickednesse in Gods prouidence, nor make God the Autor of his sinne, but by the consideration hereof, let vs seeke comfort whereby to arme and strengthen our selues, against the horrible chaunces of this life. And that Peter had a respect hereto, it is euident, by hys words, wherein followe other things to be considered.

Of what force, pray­ers bee.And first, we are taught by a notable example, of what efficacye and strength godlye prayers be. For Luke shewed vs aboue, that the Apostles continued with one consent in prayers, wherby what was brought to passe, is now perceyued. For Peter, which a little before was ignorant of the right maner of Christes kingdome, and among the reast had put forth a foolishe question, touching the very time of restoring the same: by and by beginneth to preach of the Scriptures which he alledgeth most aptly, and expoundeth most syncerely.Iacob. 1. So true it is that the Apostle sayth: If any of you lacke wise­dome, let him aske of him that giueth, that is of God, and it shall be giuen him.

We must ap­point nothing in ye Church, without scrip­ture.Further, we are taught by the example of Peter, that nothing ought to be appointed in the Church, without the authoritie of the Scripture. For as in well ordred common weales, there are certaine lawes, yea, rather an authentike Code of lawes, from the which, no man of his owne heade, hath authoritie to take anything, or to put to any thing, or else to appoynt anye thing in the common weale, beside the prescript thereof: euen so Christ hath deliuered to his Church the bookes of the olde and new Testament, where­in are contayned the mysteries of the kingdome of heauen, and the lawes of eternall lyfe. Therefore out of them must be taken all counsell, and the Argumentes of all the sermons that are to be made in the congregation. Neyther is there any man of such roume and ordering, that must thinke he hath power, to ordayne or appoynt any thing, contrarye to the same. This booke in the beginning was deliuered to the Kings, not to thend they should thinke they had iurisdiction ouer ye same,Deuter. 17. but for that they should drawe forth of the same good lawes, whereby to rule the people well. And the Prophets were bounde by this commaundement,Ezech. 3.33. to take their sermons from Gods mouth. Which thing we can interprete to be none other but the Scriptures, bicause by these, as by a certaine mouth, God reuealeth vnto vs the myste­ries of his will. And Christ himselfe oftentimes preacheth forth of the scrip­tures, and disdayneth not to turne the holye bookes, and to expounde cer­taine places of them vnto the people. An example wherof, he shewed in the schoole at Nazareth. Luke. 4. Therfore Peter following the example of his mayster, taketh the beginning of his sermon out of the Scriptures, whome woulde God they woulde imitate, which highly glorying, in the succession of Peter, dare yet thrust into the Church, diuers thinges repugnaunt to the Scrip­tures, onely vpon mans authoritie.

The holye Ghost, the Auctour of scripture.Furthermore, Peter adourneth the scriptures with an excellent prayse, where he sayth, the holy ghost is Autor of them, which woulde vtter these thinges by the mouth of Dauid. The same he confesseth in another place, where he sayth,1. Peter. 1. 2. Peter. 1. that the Prophetes were inspired with the spirite of Christ, and prophecied by the instinct of the same spirite. And Paule meaneth the [Page 55] same, where he sayth, the Scripture is inspired of God. 2. Timo. 3. The vses of these places be, that we acknowledging the dignitie and authoritie of the Scrip­tures, might take whatsoeuer is sayde in the same to be the worde of God, and that we should not thinke it lawfull for vs by any meanes, to gainesay his commaundementes.

The Apostle goeth forth with the first part of his Oration,The dignitie that Iudas had at the first. and decla­reth diligently the dignitie of Iudas, which he had aswell as the other Apo­stles, before he fell. For he sayth: which was numbred with vs, and had ob­tayned fellowship in this ministration. For some man might thinke Iudas was in deede accounted amongst the Apostles, but for none other cause but to make vp the number, being otherwise a vayne man & of no estimation. But Peter aunswereth this obiection, saying, he was not onely of the number of the Apostles, but had obtayned fellowship in the administration. The Euangelists beare witnesse of the same, accounting him with them which Christe sent forth to preache whyle he was here on earth,Math. 10. Marke. 3. Luk. 6.9. &c. and which had power giuen them to worke myracles, & which returned to Christ, and told him the good successe they had in the time of their Ambassage. And so little is Iudas seperated from the number of them in any place, that euen then the Euangelists saye he was of their number,Mark. 14. when they tell of that heynous deede which he committed in betraying of Christ.

And what shall we saye is the cause,We must not be offended at the faultes, of the ministers of the worde. that so often mention is made of this matter both before, and is nowe agayne by Peter repeated? Would the holy ghost eyther flatter wicked Iudas, or stayne the order of the Apostles with this blot? No. Yea, he teacheth vs another thing both most worthy and necessary to be marked, that is, that wee should take no offence at the faults of excellent men, and that bicause of their falles we should not rashly con­demne all other of their vocation, which manye vse foolishlye to doe in the faultes of those of the ministerie. For, when they see some great fall in such as before they woondred at, by reason of their syncere doctryne, ioyned with wisedome and constancie, not contented to be offended at their vyces only, they open their mouth against the whole order of the ministerye, cry­ing out that they are all dissemblers, and knaues: and goyng yet farther, feare not to call their doctrine in question and doubt. Therefore Iesus Christ foreseeing that the ministers of his worde were men, and myght sometymes greuously fall, by reason of humane fragilitie, least any man be­ing offended at their vyces, shoulde vtterlye condemne the doctrine of the Gospel, he would forwarne them by certaine faults of the Apostles, & chiefly by ye horrible fall of Iudas. For if the Apostles had bene cleere of al faults, we shoulde not without a cause in these dayes doubt of their doctrine, whom we see oftentimes greeuously to fal. But forasmuch as neyther the crime of am­bicion, which Christ many times reprehended in them, nor the fowle fall of Peter denying his mayster, nor the heynous offence of Iudas betraying him, derogateth any whit from the doctrine of the Gospell: hee is surely verye foolishe, which is so offended at the vices of the ministers, that for the vices sake, he will accuse the doctrine of truth, of falshoode. Yea, there is no vo­cation of men, but hath both good and badde in it. And if nothing were wanting in the order of the Apostles by Iudas fall (for it is supplyed by Matthias succeeding) how much lesse by his fall shall any thing be deroga­ted from the Apostles doctrine. Neyther saye I this, for that I woulde [Page 56] open any gappe to Ministers to lyue euer the more lycentiously. For wee knowe that the greater their offence is, the more grieuous shall their pu­nishment be. But we giue counsell to the weake, that they throwe not a­waye the wholesome doctrine of the truth to their great daunger, with the naughty life of the Ministers, wherof Christ gaue vs a warning, speaking of the Iewish Scribes in this wise. The Scribes and Phariseys sit in the chayre of Moses. All thinges therfore that they commaunde you to obserue, that ob­serue and doe: Math. 23. but doe not ye after their workes, for they say and doe not.

The faithful are betrayed by them of their owne housholde.Moreouer, the consideration of these things put away an other stum­bling blocke. For this is the common case of the faithfull of Christ, and of all the Church, to be most in daunger of their owne acquaintance. Godlye Abell was slaine by his owne brother of father and mother. Ioseph was sold by his owne brethren. And Moses findeth his brethren the Israelites, (for whose sake he forsooke the riches & pleasures of Egypt,) more vnkind almost than the Egyptians. Psal. 55.41. &c. Math. 10. Dauid also complayneth most of their lying in waite, which sometymes were of his most familiarest friendes. And wee daylye finde that saying of Christ true: A mans enimies be they of his owne house. And these thinges offende many a man, being grieued that their owne friendes mindes be estraunged from them, and then begin they wrong­fully to deny many things of the doctrine by them preached, supposing it to be the chiefe cause of such discention and diuision. To speake nothing in the meane season of them, which thinke the condicions of the godlye, to be so harde and sharpe that a man cannot long continue friendship with them. And this one example aunswereth all these men, where wee are taught howe the sonne of God, the singular patterne of all myldenesse and humili­tie, was betrayed of his owne familiar and domesticall Disciple. Why therefore shall wee promyse our selues anye thing of mans propertie and condicion? Or shall we thinke it vnmeete to be in the same state, that the sonne of God was in for our sake?

The horrible end of IudasBut let vs returne to Peter, who as he hath set forth the former dignity that Iudas had, and his heynous offence: so he liuely paynteth out his hor­rible ende, and as it were, setteth it before our eyes to looke vpon and be­holde, not thereby to satisfie his minde, as one burning in hatred with the remembraunce of so wretched a man, but for that he woulde kindle in all mens mindes a certaine feare of God, and a desire of true godlynesse, by making mention of so horrible an example. And it was to a good purpose to make mention hereof, seeing they consulted about choosing a newe A­postle: to thende they shoulde be brought to a diligent consideration of their office, and to a feruent desire of accomplishing the same. Therfore he sayth: And he truly possessed a plot of grounde with the rewarde of iniquitie, and when he was hanged, burst a sunder in the middest, and all his bowels gushed out. And it is knowne vnto all the inhabiters of Hierusalem: in so much that the same fielde is called in their mother tongue, Acheldama, that is to saye, the bloudy fielde. It behooueth to consider all these things in such order as they fell out. For as the Euangelistes write, when Iudas sawe Christ deliuered vnto Py­late, being stricken with repentaunce of his wicked fact, he returneth to the Priests, confesseth his offence, and rendreth back the money which was the rewarde of his wicked treason. But being mocked of them disdainefullye, and reiected, he hurleth the money downe in the temple, and getting him [Page 57] from thence, throtleth himselfe with an halter. The Priestes bicause they coulde neyther with honestye, let the money lye scattered in the Church, nor durst put it among the treasure of the Church, knowing it to be the pryce of bloude, they buye with it a Potters fielde to burye straungers in, hereby meaning cleane to wype out the wickednesse, whereof they were not long before autors. Howbeit, by this meanes they purchase to themselues, the perpetuall shame of so wicked an acte, whyle by Gods prouidence it com­meth to passe, that the fielde called after the name of the money, that was the pryce of bloud, beareth perpetuall witnesse of their wicked offence. This fielde Peter sayth, Iudas himselfe tooke possession of, both bicause it was bought with his money, and for that the greatest part of so slaunderous a memory belonged vnto Iudas. Furthermore, in these things let vs marke first in Iudas, the sorrowes of a boyling conscience, which is playne, were most cruell and more intollerable than the paynes of hell, bicause they were able not only to make him set naught by his money, but also being other­wise a most couetous caytife, made him hate the same, and brought him to the confession of his fault, which Christ at his supper aduertised him of in vaine, and made him weary of this present life. Adde herevnto his horrible kind of death. He knitteth the halter about his owne necke: he is his owne hangman, and dispatcheth himselfe out of life. And for a more aggrauati­on of his cruell death, he brast a sunder in the middest, and all his intralles gushed out. For he well deserued to haue his intralles poured forth, which feared not to sell Christ the onely Autor of true lyfe for filthye lucre. And yet the rigor of Gods iudgement here ended not, but the remembrance of so heynous an offence endureth for euer. So it commeth to passe that the vn­happy childe of perdicion neyther enioyeth his lyfe long, nor yet the money which he helde dearer than his lyfe. Let them set the eyes of their minde vpon this glasse, whosoeuer vse for filthy lucre sake, and for priuate gaine to betraye Christ, to denye the truth, and shamefullye to mocke the Church of Christ. Let whosoeuer lyueth by bloude, well weye these things, and such as thinke it a most worthye commendation, to bee enriched by wages for their warring, and testifie their welth by gorgeous building, by trimming their sarmes, by costly housholde stuffe, by braue apparell, and sumptuous­nesse in all their doings. For what doe these else, but openly bewraye them­selues to be bloudthirsty, and leaue after them the monuments of a lyfe led in cruelty? But whereas some poyntes pertaining to this matter, remaine to be spoken in the things that followe. Let the vnhappye ende of Iudas, warne vs to mortifie & slaughter our sinnes with the syncere feare of God, that we may imbrace Iesus Christ with sure fayth: to whome be blessing, honour, power, and glory for euer. Amen.

The eyght Homelie.

‘FOR, it is written in the booke of Psalmes: His habitation be voyde, & no man be dwelling therein. And his Byshopricke let another take. Wherfore of these men, which haue companied with vs all the time that the Lord Iesus, had all his conuersation among vs, beginning at the baptisme of Iohn, vnto that same day that he was taken vp from vs, must one be ordayned to be a witnesse with vs of his resurrection.’

[Page 58] BIcause our Lorde and Sauiour Iesus Christ, woulde haue his Apostles witnesses of our re­demptiō, which he hath purchased vnto vs by his merite: it shal not be superfluous to consider the more diligently, the things that are sayde of their calling & ordering. For except we well knowe these things, their authoritie shall be of no such weyght with vs, as it ought to be. Which thing, is the chiefe cause that their vocation, whom Iesus Christ chose while he was here on earth, is written with such diligence by the Apostles, that no man can doubt but they were ordayned by God. But bicause the autho­ritie of Matthie shoulde not seeme the lesse, which after Christes ascention succeeded in the place of Iudas, & was numbred with the Colledge of the A­postles: Luke therfore so describeth his election, that it may appeare he was no lesse appoynted to the administration of this office, by Christ, than ye other Apostles. For he neither ran of his owne head, nor Peter which propounded this matter to the congregation to be consulted of, doth any thing of his pri­uate authoritie, but falling to prayer with the residue of the Church, leaueth al the matter to the ordering of God, as in the next Homely shal be declared. By which example wee learne that Ministers must wayte till they be law­fully called,Let Mini­sters wayte till they be orderly cal­led. neyther that anye man must be permitted, eyther to thrust himselfe or any other, into the Ministery ouer hastily and vnaduisedly. For in the Prophete, they are grieuously reprehended which runne of their owne heade,Hiere. 23. Roma. 10. not being lawfully called of the Lorde. And Paule sayth: How shall they preach except they be sent? Yet Paule was not ignorant that there were many that preached,Galat. 2. not sent of the Lord, whom in some place hee cal­leth false brethren▪ which crept in being not lawfully ordayned, but he affir­meth that such can not discharge their office duely: yea, Christ himselfe tooke not vppon him the office of teaching, before he was solemnely declared by God the Father,Hebrues. 5. to be the teacher of all the worlde, whereof the Autor of the Epistle to the Hebrewes maketh mention. Which order, if it be not obserued, neyther can the people take them for Gods Ministers, of whose calling they are vncertaine, neyther can the Ministers vse them­selues in their office with such credite and constancye as becommeth them. For with what weapons shall they arme themselues against the threates of the world, the attemptes of tyrants, & perils on euery side, which knowing in their conscience how vniustlye they haue vsurped, can conceyue in their mindes no hope of Gods ayde or assistaunce?

Prophecies of Iudas pu­nishment.But let vs returne to Peter, who in the beginning of his Oration, as wee sayde yesterday, taketh away the offence, that might ryse of Iudas fall, by re­ferring or sending them to ye decree of Gods prouidence, which the holy ghost many yeres past (& gone) reuealed to vs by Dauid. And bicause he had made mention of the holy scripture, now he bringeth forth certaine testimonies of the same. And omitting the testimonies wherein Iudas transgression (which before was sufficiently declared) was prophecied, he rehearseth onely those that are extant of his horrible punishment. And he ioyneth two testimonies togither, wherof the first is taken out of .lxix. Psalme, & the other out of the Cix. Psalme. It is written (sayth he) in the booke of Psalmes: let his habita­tion be voyde, and no man dwelling therein, and let another take his Bishoprick. [Page 59] And it maketh no matter that in all those Psalmes Dauid speaketh of his enimies. For where in the persecution which he suffred vnder Saule the ty­raunt, he bare the figure of Iesu Christ: whatsoeuer thinges are spoken of his enimies, are to be referred to Christes enimies, and specially to Iudas, which was as it were of all other the standarde bearer.

But before we speake of his punishmentes,The prouy­dence of God doth not war­rant wicked­nesse. this is not to be passed o­uer, that the holy ghost woulde not onely prophecie of the treason that Iu­das committed, but also of his horrible punishment. For where Iudas be­trayed Christ, being prouoked with couetousenesse, & not for that he would further the redemption of mankinde, according to Gods ordinaunce, hys transgression can be excused by no meanes, but deserueth grieuous punish­ments. And this is the trade of all the wicked, which if we obserue, it shall easily appeare, that Gods prouidence defendeth them not, nor that our sinnes ought to be layde to Gods charge: forasmuch as men sinne of their owne voluntary accorde, who vnlesse they be borne agayne, of the effectuall power of Gods spirite and grace, can of themselues doe nothing else but sinne. Yet bicause it is euident that all things are ordred by his prouidence, sinnes may not be exempt or taken from his gouernaunce, vnlesse we will denye the omnipotencie of God, and attribute vnto man, power to doe any thing against the will of God. The prouidence of God stayeth not in the sinne of man, but going further, prescribeth due paynes for sinnes, and ap­pointeth diuers executours of the same paynes, according to his owne plea­sure. Therefore let vs acknowledge God for no autor of our sinnes, but rather an aduenger, and by the consideration of his prouidence, wee shall by and by perceyue, that all his iudgements are righteousnesse and truth.

But let vs see the paynes,The punish­mentes of Christs eni­mies. wherewith God in times passed both puni­shed Iudas treason, and also vseth to reuenge the wickednesse of all his eni­mies. These are both manye and sundrye, whereof Dauid maketh large mention in the places aboue rehearsed. But Peter in this place is contented with twoo, which are both euidently perceyued in Iudas, and comprehende in them almost all other. The first is expressed in these wordes: Let his habita­tion be voyde, and no man dwelling therein. Here he threatneth them with de­struction,Destruction. and that they shall be driuen out of their owne houses and dwel­lings. These thinges seeme to agree with that curse of Moses: Thou shalt builde an house, and another shall dwell therein. For where he sayth:Deuter. 28. Let no man be dwelling therein: it appeareth it is to be vnderstanded of the poste­ritie of the wicked, which deserue with their fathers to be driuen out of their dwellings, and to be scattered abrode. And this is a most grieuous punish­ment, if a man well weygh it. For it comprehendeth all the aduersitie, that a man can suffer eyther in body or goodes. For warre, and whatsoeuer mis­chaunces warre bringeth with it, goeth before destruction. After that com­meth pouertie, famine, labour, care, thought, shame, and a continuall en­tercourse of calamities, which is not finished, but with consumption and pi­ning awaye, and many times leaueth behinde it a shamefull memorye of wickednesse. All which things, no man can doubt but happened to Iudas. For although it may seeme hee escaped the long and tedious calamities of this life, by speedy hanging of himselfe: yet his posterity could not escape the iudgement of God. And what calamitie they suffred, may easily be gathe­red by the vniuersall destruction of the Iewishe nation. For Iudas alone is [Page 60] not in all the blame, that Christ was betrayed and crucifyed, but the whole Nation also with him, the chiefe heades wherof, hyred Iudas to take so wic­ked an enterprise in hand, and with their whole consent allowed the counsell of those heades before Pylate the President,Math. 27. crying: Crucifie him, crucifie him, his bloude be vpon vs and vpon our children. And the iustice of God cea­sed not long, but required the innocent bloude of his sonne at their handes. And that that Christ many tymes threatened them, not long after came to passe. For Christ thus threatned them. Hierusalem, Hierusalem, which kil­lest the Prophetes, and stonest them that are sent vnto thee. Howe oft woulde I haue gathered thy children togyther, as the Henne gathereth hir chickens, and thou wouldest not? Math. 23. Beholde thy house is left vnto thee desolate. And againe: There shall not be left here one stone standing vpon another, Math. 24. which shall not be destroyed. In another place also he declareth, & that with teares, the destruc­tion of the vnhappy Citie, saying: The dayes shall come vpon thee, that thyne enimies shall cast a banke about thee, and compasse thee rounde, and keepe thee in on euery side, and make thee euen with the ground, and thy children which are in thee, Luke. 19. and they shall not leaue in thee one stone vpon another, bycause thou hast not knowne the time of thy visitation. If a man would compare the hy­storie and state of the Iewes at this day, being scattered ouer all the world, with these sayings: he should see those things most truely fulfilled, which the Lorde before prophecied.Rome many tymes spoy­led & ryfled. The same iudgement of God felt the Citie of Rome lykewise in times passed. For where after the subuersion of the Iewes, she drew the sworde against the Church of Christ, & all to embrued hir selfe with the bloude of the Saintes. God at length requited hir. For within an hundred thirty and nine yeres space,Rome taken seauen times within .139. yeares. shee was taken seuen times, and came into the hands of barbarous nations. First the Visigothes, hauing Marychus to their Captaine, tooke the Citie and ryfled it, the yeare of our Lorde, foure hundred and twelue. Then foure and fourtye yeares after, the Vandali, vnder the conduct of Genserichus tooke hir, and in the ryfling of hir, spared no kinde of outrage that the most couetous enimye vseth in the spoyle of a Citie. After them, followed a people called Heruli, which hauing one Odacre to their generall, entred and tooke hir, the yeare of our Lorde. CCCC.lxxj. At which thing, Theodoricus king of the Easterne Gothes, ha­uing indignation, tooke hir likewise. And when Bellisarius about a fiftye yeares after, had recouered hir againe, within twelue yeares after that, Totylas an Easterne Gothe got hir by treason, spoyled and set fire on hir, dis­armed hir of hir holdes, and rased euen to the ground, more than the thirde part of hir, and set fire on the Capitole, with many other publyke and pri­uate buildings. And so returning from Rome, suffred not one man or wo­man to remayne alyue in hir, insomuche that the same Citie, which was sometimes, Lady Maystresse of the worlde, was left cleane destitute of a­nye man dwelling in hir. And although Bellisarius, the yeare following re­payred the same againe: yet being called backe to Byzantium, he was faine to leaue the Citie to Totylas to be taken and sacked againe. Infinite exam­ples of this sort myght be shewed, which testifie, that most certaine destruc­tion hangeth ouer the heades of the enimies of Christ and his Church.

No dignitye, or other pre­heminence cā delyuer vs from Gods iudgement.The other kinde of punishment is: And his Byshoprick let another take. By the which wordes he declareth that such kinde of men by no maner dig­nities, or other excellent priuiledges that they enioy, can escape the immi­nent [Page 61] iudgement of God. For whatsoeuer excellent and singular gifts they haue obtayned through the goodnesse of God, bee taken from them and gy­uen vnto other: as Iudas hereof is a most manifest example: He was cal­led to be an Apostle, and therewithall was (as it had bene) the stewarde of Christ. Therefore great was his dignitie, and such as passed the dignity both of king & Emperour. Herevnto is to be added his continuall conuer­sation with Christ, and that he sawe and hearde many things with the other Apostles, which many Prophets and righteous men (although they great­ly desired the same) coulde neyther see nor heare. But all these coulde not helpe this vnhappy body, which deserued through his falshoode to be beree­ued of them all. For he departeth this world with an horrible ende, and the dignitie of his Apostleship is cast vpon Matthie. The like iudgement of God is seene in Saule, who was so bolde as to persecute Dauid, bearing a figure of Christ. For as soone as he had once purposed that thing in his minde, the good spirite of God was taken from hym, & the euill spirite of Sathan entred in his place, wherewith he was continually haunted, vntill that both he killed himselfe, & left the kingdome to Dauid, to possesse. Hereto is the sen­tence of Christ to be applyed: To euery one that hath, shall be giuen, Math. 25. and from him that hath not, shall be taken euen that he hath. For, they by Christs iudge­ment are sayde to haue, which being indued with the giftes of God, acknow­ledge them in themselues, and vse them with all their power, to the glorie of God, and the saluation of many. And God of his liberalitie and bountie in­creaseth his gifts euery daye in them, and maketh them more and more to appeare. But they which neglect them, as though they had receyued none at Gods hande, and applying their owne businesse, haue no regarde to that that appertayneth to the glorye of God, they are at length so punished for their negligence and contempt, that they are depriued of all their graces, they become infortunate, despised, and vtterlie shamed. For that sen­tence shall remayne for euer, neither shall it be broken with any force of the worlde, which God speaketh among other things to Hely the Priest, in his wrath, shewing him how he shoulde be punished: I will honour those that honour mee, and they that despyse mee, shall come to shame. 1. Samuel. 2 And in another place he threateneth extreme ignominie and shame to the wicked, which re­garde not the glory of God: I will (sayth hee) sende a curse vpon you: Deuter. 28. and will curse your blessinges: yea, curse them will I, if you doe not take heede. Be­holde, I shall corrupt your seede, and cast dunge in your faces, Malach. 2. euen the dunge of your solemne feastes. I would we did often consider these things in these dayes, and then would we not marueyle how all they haue lost their autho­ritie and estimation in the Church & common weale, which ought to be re­uerenced. The Bishops complayne of this misfortune, & can not tell where the authoritie of the Church is become. But they should cease to complayne and marueyle, if they would remember the counterfeyting of true doctrine, their buying and selling of holye thinges, the corruption of maners, the co­uetousnesse, and pryde, & many such other lyke, brought into the Church by their meanes, whereby they haue abundantly declared themselues to bee rather the successors of Iudas, than of Peter. The teachers of the Gospell also complayne of the contempt of their office and ministery, saying, that the au­thoritie of ecclesiasticall disciplyne, is vtterly extinguished. And it is no mar­ueyle, considering that in their number also, a man maye see verye manye [Page 62] of small habilitie to set forth Gods glorye, and other some, vnder the fayre colour of Euangelike doctrine, giuen to couetousnesse, fraunching and fee­ding, to pamper their bodies, and to satisfie their lust. Therefore the digni­tie and authoritie due to the Ministery, is of right taken from them. Who­soeuer therefore will keepe and maintaine, the degree and authoritie wherin God hath set him, let him principally haue a care to set forth the glorye of God, let him vrge that, and, in despyte of the world study with all his power to aduaunce the same, and not swarue one nayles bredth from his vocation and dutie.

Peter exhor­teth to ap­point ano­ther in Iu­das roume.Nowe let vs come to the other part of Peters Oration, wherein he ex­horteth the congregation to choose another in the roume of Iudas. Where he deduceth his arguments aptly out of the Oracles of the Scripture afore­sayd. For he seemeth thus to say: bicause the holy ghost (long time since) pro­phecied that Iudas should betraye Christ, and after his horrible ende of life, shoulde leaue his Bishopricke and Apostleshippe to another: we must seeke one to succeede him out of the number of them, which haue continued with vs, and haue seene all the thinges, that Christ did whyle he was here on earth. And Peters argument is very worthy to be considered: which being made in fewe wordes, is this in effect: Another must haue Iudas Byshopricke according to the Oracle of the holy ghost: Ergo, it is our partes to prouyde a worthye and meete successor in his place. And at the first sight this seemeth to be an absurde consequence. For, be it that another must haue Iudas Bis­shopricke, shall it therefore follow that the Apostles and they that were ga­thered with them, must choose him, that shoulde haue his Bishopricke? But all this countenance of absurditie quickly vanisheth away, if we consider the office that the Apostles sustayne by reason of Christes office. For Christ being readye to leaue the worlde,Math. 24. commended the cure of his Churche to them, and they were of the number of them, which should giue meate to the Lordes family, as we reade Math. 24. Therefore, where it is chiefly requi­site for conseruation of the Church, that there be worthy and fit Ministers appoynted: Peter not without a cause, gathereth, that it appertayned to them to ordayne a newe Apostle, bicause there was a manifest Oracle of the holy ghost apparaunt, touching the placing of another in Iudas roume.

Howe wee should reade ye scriptures.We are taught by Peters example, howe we shoulde be occupied in rea­ding of holy Scripture. For here must we alwayes haue our vocation be­fore our eyes, that whatsoeuer belongeth thereto we should thinke spoken to vs.Roma. 15. 2. Timo. 3. For the Scriptures are giuen of God for our learning, as Paule wit­nesseth. Therefore great is their error, which reade the holy bookes with no more heede, than if they were prophane wryters, hauing their mindes as they read, occupied with other cogitations, as though the reading of scrip­ture, were appoynted but for delyte, or to passe the time away. Let vs ther­fore well marke, what commaundementes and examples belong to our vocation, that we maye continue in the same, and declare our industrye towarde GOD. For in thus doing, a minister of the worde shall thinke, whatsoeuer things are spoken by the Prophetes or Apostles, touching the administration of the same worde, to be sayde vnto him. And they that be Magistrates, let them thinke whatsoeuer is sayde in the Scriptures, tou­ching ye dutie of Officers, with examples of auncient Magistrates, whether they be good or badde, to be spoken vnto them. The same shall priuate men [Page 63] also doe, of what state or condicion so euer they be. So shall it come to passe that with a certayne godly delight and pleasure of minde, they shall receyue incredible profite by reading of the Scriptures.

Let vs examine the wordes of Peter, wherein two things most apper­tayning to this present purpose, are handled. First, he teacheth what maner of person should be chosen to the roume of an Apostle. Then he defineth the office or dutie of an Apostle. And of these two he so disputeth, that they may serue to the institution of all Ministers, of the word, & of the congregation.

To the first part appertayneth this saying:What maner of men should be chosen into the ministery. Wherefore of these men which haue companied with vs, all the time that the Lorde IESVS had all his conuersation among vs, beginning at the baptisme of Iohn, vntill that same day that he was taken vp from vs, must one be ordayned. &c. Peter requireth here two things of great weyght. The first is a sure and sounde knowledge of Iesus Christ, and of all the things he did, whyle he was amongst his Dis­ciples. For vsing an Hebrewe phrase by two contraries, that is to saye, of going in, and comming out, he includeth all things that euer Christ did. Yet least any man should take occasion hereof, ouer curiouslye to inquire after euery thing, he compasseth this knowledge within certaine boundes, that is to saye, the baptisme of Iohn, and the glorious ascention of Christ into heauen. For before Christ was baptised of Iohn, Luke. 2. Mark. 6. he led a priuate life in Na­zareth of Galiley, behauing himselfe obediently to his Parents, and exerci­sing the Carpenters craft, as maye be gathered. But the thinges that concerned our redemption, and belonged to the office of the Messias, he then went aboute when hee had bene baptised of Iohn, and was autho­rized by the visible annoynting of the holy Ghost,Math. 3. and by the testimonye of the father which was hearde from heauen. For which cause, the Euange­lists contented with the describing of his incarnation, touching his nonage and childehoode, haue written very little. For the holy ghost ment hereby to bridle the foolish curiositie of mans wit, which not many yeares ago vttred and set forth it selfe by no simple writers I warrant you: who haue compy­led vs the lyfe and whole chyldehoode of Christ, to the great mockery & open scorne of the Christian profession. Howbeit, Peter thinketh the knowledge of these things sufficient and inough which Christ did, after he was so solemn­lye admitted and put in office. And this knowledge was necessary, bicause Christ ordayned his Apostles to be faithfull witnesses of his doings. Se­condly, he requireth a certaine and euident signe of perseuerance and conti­nuance. For he woulde haue none chosen out of that number, which were yet but nouices and newly entred into Christes religion, but such as began to follow Christ, from the beginning of his conuersation amongst men, and so continued with him, being neyther feared with daunger of persecution, nor offended with the crosse and his [...]launderous death. And these thinges should now a dayes be obserued, in choosing & ordering of Ministers, if they had any care of the Church, which chalenge greatest authoritie ouer ye same. For it is playne that the chiefe dutie of the Minister standeth in teaching, as God sayth by the Prophete: In the Priestes lippes should be the sure know­ledge, that men may seeke the lawe at his mouth. Malach. 2. For hee is the messenger of the Lorde of hostes. But how shall he teach who is vnlearned and rude him selfe? Surely, Paule in a Bishop requireth this thing chieflye, that he be a­ble to teach, and that not only the playne doctrine of truth, to the more trac­table [Page 64] sort of men, but also that he be able to refell and conuince such as shall gainesay and contrary the same,1. Timo. 3. Titus. 1. whereof there is alwayes a great multi­tude. Therefore in a Minister of the worde, the knowledge of Christ and his misteries is necessary, with al the things that concerne the articles of the Christian fayth, and the dutie of the faythfull. There is required of him diligent reading of the Scripture, wherein hee ought to be well exercised. He hath neede of the knowledge of the tongues, that in reading the Scrip­tures he depende not vpon the sense of others, and be constrayned to looke with other mens eyes, and to go with other mens feete. Furthermore, it is meete he be furnished with the Artes of speaking, that hee maye perceyue what to propounde, in what place, and after what sort and order. All which, are of such weyght, that Paule not without a cause exhorted Timothy, to con­tinue on still in reading, who yet he confesseth of a childe had learned the Scriptures. Moreouer, whereas infinite daungers hange ouer the functi­on of Ministers, boldenesse of minde is requisite, least being ouercome with feare of perill, hee drawe backe or sticke in the middest of his course. But this shall chiefly be perceyued by perseuerance or continuance, where­of no doubt he had giuen manifest tokens. The same hath Paule obserued likewyse, where he sheweth vs that a Byshop shoulde not be a yong scho­ler or Nouice,1. Timo. 3. least being puffed vp with sodaine dignitie, he commit some thing dishonest or vncomely, and giue occasion to the aduersary to reprooue him. Yea, and Christ himselfe at his last supper commendeth his Apostles, whom it is plaine,Luke. 22. were subiect to many faultes and infirmities, chiefely for this cause, that they abode with him in all his temptations.

The office of Apostles and Ministers of the worde.But let vs see Peters last wordes, where he defineth the office or dutie of an Apostle. Let one be appoynted (sayth he) which may be a witnesse of his resurrection. First, he will haue a partner or fellow ioyned with the eleuen, not a seruant whome the reast at their pleasure might commaunde. For he knewe that equalitie was needefull to be amongst Christes Ministers. Then he calleth him a witnesse, which name Christ called them by a little before he went from hence. And the often repeticion and diligent conside­ration of this name, is not a little profitable. For hereby, the worthynesse of the Christian fayth, and certaintye of the doctrine euangelicall may be per­ceyued, bicause Christ had not onely preachers of the things he did, [...]ut also sworne witnesses, which wrate and deliuered to vs the fayth in him. Last of all, he sheweth whereof hee shoulde beare witnesse: namely, of his resur­rection. Which is not so to be vnderstanded, as though the Apostles should preach of nothing else but Christs resurrection, but he thought hereby to ex­presse the chiefe article, wherin al the other be contayned: yea, which plainely teacheth whereto all the other are to be referred. For verilye the preaching of his death, is of necessitie included and ioyned to the resurrection. For how shall he teach that Christ is risen from death, which first teacheth not that he died. But if any man will teach that Christ dyed, he must first speake of that nature of Christ, in the which he was able to dye. He must teache therefore that the sonne of God, which is of one euerlastingnesse & substance with the father, at ye tyme appoynted, tooke mans nature in the virgins wombe, in the which, after many and diuers troubles of this life, at length he suffred bitter death vpon the aultar of the Crosse. Therefore he that will be a Preacher and witnesse of the resurrection of Iesus Christ, must omitte none of the [Page 65] things that went before the same. But there is another cause also, why Peter would make mention of the resurrection. For this is the ende & accomplish­ment of our redemption, as Paule sheweth at large in the first Epistle to the Corinthians, the .xv. Chapter. For sinne is the sting & power of death, wher­vnto all men were subiect. But that death is ouercome and vanquished, the resurrection of Christ doth manifestly declare. Wherefore sinne also, by meanes whereof death had power ouer vs, by the meryte of the same Christ, must needes be taken awaye. And if the guylt of sinne be taken a­waye, & death spoyled and vnarmed, then who seeth not how the Serpents heade is all to crushed, and the tyranny of the Deuill vtterly subdued? In deede he rageth yet, and maketh an horrible adooe, but Christian mindes are not afraide of his terrors. For how shoulde he be able to hurt vs, who ha­uing the dartes of sinne and death taken from him, is all naked and of no force? But this Christ hath taken away, whyle he purged the sinnes of the worlde, vppon the aultare of the Crosse, and by his glorious resurrection hath killed the force of death. Therefore, syth Peter will haue him, which must be taken into the number of the Apostles, to be a witnesse of Christes resurrection, he appoynteth him the same office that the residue had, to whome it was sayde: Go yee into all the worlde, Marke. 16. and preache the kingdome of God vnto all creatures. Whosoeuer beleeueth and is baptized, shall bee saued. In the meane season, they that in these dayes, will be called and taken for successors of the Apostles, are admonished of their dutie. For although no man can require of them, to be such witnesses as sawe Christes resurrecti­on, yet their office is, truly and boldly to beare witnesse of Christ, and of all those things that he aswell did, as suffred for vs: that all men may vnder­stande, howe the redemption and saluation of mankinde, is contayned in Christ onely. For whosoeuer will be taken for Apostolykes, being puft vp onely with the bare name thereof, and neyther can nor will preache: they are not the right successors of the Apostles, but foolishe Pastors, such as are described in Zachary, the .xj. Chapter. And on them, that sentence of Paule may truly be spoken: Woe vnto mee, if I preach not. 1. Corin. 9. It is our partes to ac­knowledge the goodnesse of God, which woulde haue his sonne to dye for our sinnes, and to ryse agayne for our iustification, and hath also gyuen vs most faythfull witnesses, of Christes most profitable resurrection. Let vs therefore beleeue their testimonye, that being borne agayne of the seede of the immortall worde, wee maye be made the heyres of God, and coheyres with Iesus Christ: to whome be blessing, honour, glorye, and power for euer. Amen.

The ninth Homelie.

‘THEN they appoynted two, Ioseph which is called Barsabas, whose sur­name was Iustus, and Matthias. And when they prayed, they sayde: Thou Lorde which knowest the hearts of all men, shewe whether of these two thou hast chosen, that he may take the roume of this ministration and Apostleship, from which, Iudas by transgression fell, that he might go to his owne place. And they gaue forth their lottes, and the lotte fell on Matthias, and hee was counted with the eleuen Apostles.’

[Page 66] The choo­sing of Mi­nisters must be done du­ly & orderly. AS the Church hath great neede of Mi­nisters of the Worde, by whose meane it may be in­structed and confirmed in the knowledge of God, and mysteries of the true fayth: so it behooueth that the same be duely & truely chosen and ordayned, that all men may perceyue they be chosen and appoynted of God. Which thing was the cause, that in the elec­tion of a newe Apostle to be put in the roume of Iu­das, the primitiue Church proceeded with so great cir­cumspection & deliberation. And the holy ghost would haue all this hystory diligently described, for that a sure rule and president might be left to them that came after, whereby to order the election of their Ministers. The first thing herein to be obserued, is, that S. Peter referreth all the matter to the congregation, to be discussed by their whole consent and counsell. We are taught hereby, that nothing ought to be appointed or decreed in the Church, by any one mans priuate authoritie.1. Cor. 3. Roma. 1. 1. Timo. 3. Math. 24. For where the Church is, as Paule sayth, Gods building, and Gods husbandry, yea the housholde and familye of God. No man must take vpon him so much authoritie, as to thinke he hath power giuen him, to prescrybe any thing of his owne heade. And although the rashnesse of some go so farre: yet he shall little profite amongst the true sheepe of Christ,Iohn. 10. which vse to harken and follow the voyce of Christ onely. But let vs returne to the narration of the hystory begoon by Luke, who ha­uing recited Peters oration, now rehearseth the election of the new Apostle, which we must diligently expende in euerye poynt. First, he sheweth that two be openly named, and set in the sight of the whole congregation. Then with godly and deuout prayer they commit the election it selfe vnto God, whose will and pleasure they seeke to enquire by religious lottes.

Then they appoynted twoo (sayth he) Ioseph which was called Barsabas, whose surname was Iustus, and Matthias. Although the order howe this was done, is not expressed: yet it is likely it was done by common consent of all the congregation. For where Peter referred the matter to the whole Church he coulde not pretermit the iudgement of the Church. It seemeth therefore euerye mans sentence was asked, and that they named all those to the Church, whom they thought meetest for the office of an Apostle. And here the Church at length agreed, that eyther Ioseph or Matthy should be chosen to that roume, as men who excelled the others in all kinde of vertues. And both of them vndoubtedlye was such, that whether had had the place, the lot coulde not seeme to haue erred. When they were named, they were bid­den stande forth, that all men might looke vpon them and know them.

Let Mini­sters be cho­sen openlye, before the cō ­gregation.And this example of the Primitiue Church is very notable, wherby wee are taught that the election of Ministers of the worde and of the Churche, shoulde not be done in corners secretly, and within the house by a fewe per­sons, but shoulde be done openly in the sight of the congregation, and before all the people.1. Timo. 3. For if a Bishop must haue the testimony of them that be with­out, as Paule sayth, how much more ought he to be well knowne to them o­uer whom he is put in charge? Which thing if it be not obserued, or be neg­lected, eyther obscure or vnknowne persons, eyther else wicked and infect with corrupt maners, shall be appointed ouer the Church. And they shall be [Page 67] ouerseers of the Church, which deserue not the lowest roume in the Church. This we are taught by the rytes of the olde Testament, where,Leuit. 8. Numer. 30. by Gods commaundement, Aaron and his children were openly chosen into the holye ministery, all the people looking on. Neyther let it trouble vs, that Paule see­meth to giue authoritie to Titus and Timothie to choose Bishoppes. For he woulde not haue them of their priuate authoritie to doe any thing, but ac­cording to the dutie of Superintendentes, to take heede that such as were worthy and meete, might be chosen for Ministers. And it is not likely, that they had more graunted to them, than the Apostles had, which without the Churches counsayle, woulde neuer doe any thing in this matter. For not long after they chose Deacons openlye before the congregation,Actes. 6. & 14. cap. and Paule and Barnabas by election ordayned Elders in euery congregation.

Hereby is reprooued, that most corrupt and pernicious vsage of choosing of ministers, which many yeares hath borne all the rule in this matter. Where manye times some one person, in many Churches vseth to choose and order Ministers of his owne authoritie. Wherein chiefly, Abbots, Bishops, and Prouostes, be to blame. And many of them also that glory in the name of the Gospell, & will be taken for reformers of the Church, handle not the matter much better. For whyle they put Monkes and Bishops out of their vsurped possession (as right is) yet they restore not to the Church the libertie, which by tyranny they tooke from it, but at their owne pleasures administrate the things vsed before time, vsurped by the same Bishops and Monkes. And hereof in many places sprang that preposterous order, for such to choose and order Ministers of the Church, as neyther well knowe the Ministers, nor yet the Churches, ouer which they are set. And bicause manye naughty af­fections are ioyned with ignorance, they are manye times therewithall so ledde out of the waye, that without all regarde of religion in so weyghtye a matter, they seeme to minde none other thing, but to shewe the power they haue ouer Churches, with as great pride as the Bishops and Monkes did before them. Which euill and inconuenience, vnlesse it be shortly repressed, it will bring vs forth both Simonie, & the deadly confusion of all ecclesiasticall discipline. And all this we are bound to the Bishops of Rome for, which haue extorted from the Emperors, by bloudy warres, that they alone might haue authority to giue Bishopricks, and al other whatsoeuer ecclesiasticall Bene­fices. There be yet in Germany not a fewe places, which can remember these battayles, & the Christian bloudshed about the [...]ame. Certes it is manifest, that Henrie the fourth being Emperour, both for this & diuers other causes, ioyned battayle and fought with the Popes in open fielde threescore and two times. And at length through the craft and counsayles of the Bishops,The yeare of oure Lorde 1122. Looke the Chroni­cle of Vrspur­gensis. had his owne sonne as an enimie, sent by them against him into the field, who at length perceyuing their subtiltie and sleyghtes, beganne to withstand them, but being ouercome with their importunitie and boldnesse, graunted to Ca­lixtus the second all his authority: since which time, the liberty of the Church pining away, as of a deadly disease, is at length vtterly lost, which libertie, whosoeuer will haue restored againe, be they Ministers or Magistrates, they must knowe that they ought all to labour, to haue the auncient vsage of choosing Ministers to be restored againe.

Nowe to come to the exposition of this present hystory: when they had set two before the congregation, Ioseph and Matthy, men furnished and en­dued [Page 68] with all kinde of vertues: yet none of the Apostles woulde take so much vpon him, as to pronounce whether of them should be Apostle: naye, they thought it not safe to commit so weighty a matter to the number of voi­ces, but turning to deuout prayers, referre all the successe of the matter to the infallible iudgement of God. For they saye: Thou Lorde that knowest the hartes of all men, shewe whether of these two thou hast chosen. &c. This is a singular document of godly mindes, and of such as will not ouer bold­ly chalenge to themselues any thing in Gods causes. Which example if they would with lyke religion imitate, which nowe a dayes haue the handling of Church matters and affayres, many things vndoubtedly would succeede more happily than they doe.

The choo­sing of Mi­nisters must be ascribed to God alone.Hereof we gather that the election of Ministers dependeth of God a­lone, and must be referred to him. We thinke it the dutie of the Church in this case, being lawfully assembled, to laye aside all priuate affections, & to search out such, as to whom the function of the Church, may safely and con­ueniently be committed. And here we principally require a feruent desire of religion, wherevnto fasting was woont to be ioyned, that their prayers might be the more ardent and earnest.Act. 13.14. And when there are any found, that are thought worthy of so great a charge, yet must we not then attribute to much to the iudgement of men. But the most commodious and safest way is, to referre all the successe of our counsayles to the iudgement of God. Al­though I am not ignoraunt, that we finde certaine places of Scripture, wherby Ministers myght seeme to be chosen by the iudgement of men,1. Timo. 3. and .5. Titus. 1. and the matter appeareth not to haue bene determined by lottes, as here it was, wherevnto these sayinges seeme chieflye to be referred, which are written. 1. Timoth. 3. &. 5. Titus. 1. But I suppose mention is there made only of such things, as are requisite in this case for men to doe, as ministers and guides, the order and president of the Primitiue Church standing still in force, the which for diuers and weightie causes, is necessary to be obserued still in the Church. For, first it is euident that the Church is the housholde and family of God (as was aforesayde) wherein the Ministers be as it were Bay­liffes and Stewardes.Math. 24. 1. Corin. 4. Howbeit, none that is wise taketh so much vppon him in another mans house, as to prescribe at his pleasure eyther the most vnderlyng seruant or else the Stewarde of the same. What absurditie ther­fore shall it be for any man, to be so bolde in the house of God to doe it, and to commit a matter of so greatweyght, to the iudgement of our blinde rea­son? Further, in the choosing of Ministers, no man will denye, but that the chiefest regarde ought to be of the minde. For in the minde is the residence of such vertuous qualities, as the holy ghost requireth in a Minister. But I praye you what man iudging of another mans mynde can be sure of hys iudgement? Must we not confesse, that men herein are deceyued euery day [...] since at length we finde by euident tokens, howe naughtye they are, whom before we tooke for very perfect persons? The Apostles may herein be ex­amples vnto vs, who were ignorant a great whyle what Iudas was, al­though he were a theefe, & such a one as robbed God of his honor. But God is of such propertie & condicion, that he can be beguiled with no craft or dissi­mulation. For he seeth not only what is without vs, but searcheth the harts and reynes, yea, he foreseeth the thoughts and counsayles of men, long be­fore they aryse in their myndes. Therefore all this matter can be to no body [Page 69] more safely committed, than to his iudgement. Which thing chiefly mooued the Apostles in this businesse, to saye: Thou Lorde which knowest the harts of all men, shewe whether of these twaine thou hast chosen. &c. In the which words they plainly confesse, what mooued them to runne to the iudgement of God. Uerily, for that they were not able to see into the hartes of other men. Whereas we therfore cannot but confesse the same likewise, in our choosing of Ministers: we must needes seeme ouer rashe, if we will make our selues Iudges in a matter, where the minde is chiefly to be considered. Last of all, the maner & order of election which the Apostles vsed, both getteth the Mi­nisters no small authoritie in the minds of the hearers, & encourageth them also against the manaces and attemptes of the wicked, and other daungers hanging ouer them. For thus it commeth to passe, that the verye enimies (if they will confesse a truth) cannot suspect the Ministers eyther of teme­ritie or falshoode. For who can be thought to haue crept into the Ministery by vnlawfull meanes, or through fauour and authoritie of men, which is declared a Minister by the iudgement of God? Or who with a safe conscience dare eyther contemne or hate him, whom he knoweth to haue bene elected and ordayned by his owne praiers, & the praiers of the whole congregation? In like sort these things animate and embolden the Ministers, a thing very necessary for them, against the threates and attemptes of this worlde. For where they knowe they are not elected by the counsell and fauour of man, but by Gods ordinance: they may assure themselues of Gods ayde and as­sistance, if they will be faithfull in their office. They knowe it is sayde vnto them: Be not afrayde of their faces, for I am with thee to deliuer thee, sayth the Lorde. Agayne:Hiere. 1. they may be sure they shall finde God a reuenger and pu­nisher, if they be slothfull, wicked and vnfaithfull in their office. For they knowe that it is sayde to all Ministers which is spoken to the Prophet: If I saye vnto thee, concerning the wicked man, that (without doubt) he must dye, and thou giuest him not warning, nor speakest vnto him, Ezech. 3. and .33. that hee maye turne from his euill way, and so liue: then shal the same vngodly man die in his owne vnrighteousnesse, but his bloude will I require of thine hande. The considera­tion whereof me thinketh gaue such boldenesse to the Prophetes and Apo­stles, that neyther the flatteries of false brethren, nor the threates of wicked enimies, could daunt or discourage them. For after this sort Amos the Pro­phet deluded the crafty counsell of Amasias. For where he exhorted the Pro­phete to flye awaye, least Ieroboam the King shoulde laye holde on him, for his sermons that were so full of threates and rebukes, and so come in daun­ger of aduersitie: he aunswered on this wise: I am neyther Prophete, nor sonne of Prophete, but a keeper of cattell. Amos. 7. Nowe as I was breaking downe Mul­beries, and going after the cattell, the Lorde tooke me and sayde vnto me: Goe thy waye and prophecie vnto my people of Israell. &c. By the which wordes the Prophet meaneth that he did nothing of his owne head or priuate coun­sell, but went about the office enioyned him of God, and that therefore he coulde not giue ouer the charge, that God had layde vppon him. The same Amos in the thirde chapter sayth: When the Lyon roareth, Amos. 3. who will not be a­frayde? Seeing then the Lord God himselfe speaketh, who will not prophecy? Hereto are to be referred, the things, that the Apostles did with lyke cou­rage, before the counsell at Hierusalem. For when they were forbidden to preache any more in the name of the Lorde Iesus, they aunswered: Wee [Page 70] must rather obey God than man Agayne: Whether it be right in the sight of God to harken vnto you more than God, Actes. 4. &. 5. iudge yee. But for what cause had it bene lawfull for the Apostles thus to saye, if they had not certainely vnder­stoode, they were called and chosen to this office by God. And surely in vayne shall a man looke for such boldenesse of speach, and affiance in doing, in those which through fauour, and by vnlawfull meanes, creepe into the Ministery before they be called. For knowing in their conscience how they come in by craft, and being in their daungers, by whose meane they come to such pro­motion, they dare doe no notable thing in setting forth the truth and glorye of God, but playing the egregious tryflers, studie to please both God and man: yea, at the length casting aside all feare of God, they giue themselues wholy to hunt for worldly praise, & so lyke rattes perish by bewraying them­selues,Galath. 1. bicause (as Paule sayth) they be not the seruantes of God, but men pleasers. Therefore whosoeuer woulde haue in the Churche the auncient authoritie of discipline, and the boldenesse of the Prophetes and Apostles in the Ministers: and to be short, the olde integritie and soundnesse of the whole Church: let him labour to reuoke and call agayne this auncient or­der of choosing of Ministers, shewed vs by the example of the Apostles.

The lotte of Ministerie, or Apostle­shippe.But before we goe from this matter: it is requisite to see with what wordes, they describe the office of the Apostles. They call it the lot of the Ministery and Apostleship. By this worde lot, they allude to the maner of casting lottes, whereby a litlte after, they meane to enquire Gods minde and pleasure. But in the diuision of things, a lot is oftentimes taken for a part or portion of any thing that falleth to vs by lot. In the which sense, they here call the lot of the Ministerie or Apostleship, a part of the same. Ther­fore they oftentimes acknowledge and confesse an equalitie of state and condicion among the Apostles. For if Matthias receyued a part of that Mi­nistery, which was as well committed to Peter as others: then none of them obtayned the whole, whereby he might be called the heade or Lorde of o­thers. Neyther coulde Peters authoritie in preaching the Gospell, be grea­ter than eyther Iohns or Matthias, bicause they all receyued but one and the same commaundement of the Lorde Iesus, as is playne. Againe, they ioyne the names of Ministerie and Apostleship togither, both to withstand ambition, and to fortifie the worthynesse of the office. For where it is a Ministerie that is here entreated of, it is foolishnesse and great absurditie, vnder colour thereof to seeke reuerence of the people, or to exercyse tyran­nicall Lordship ouer them. But rather it behooueth vs to obserue the rule of Christ:Math. 20. Whosoeuer will be great among you, let him be your minister, and who so will be chiefe among you, let him be your seruant. And for this cause Paule shoulde be preferred before many ofthe Apostles,1. Cor. 15. 2. Cor. 11.12. bicause he laboured more than all the other in the Church of Christ. There is a preposterous order in the Church in these dayes, where they are counted the first and chiefe, that labor least in the ministery of the Church, that liue most pompeously of all others vpon the Churches goods, and which heape vp treasures to them and their posteritie of the same. Agayne, least the name of Ministerie might seeme to signify any vile or base condicion, & that the contemners of the Gos­pell should take no occasion of vngodlynesse thereby, nor ye Ministers them­selues esteeme euer the worse of their office, they make mention also of an Apostleship. By the which worde we are taught that they are the Ministers [Page 71] of Christ & his Church which are occupied in that ministery. For an Apostle signifieth as much as a Legate or one that is sent. But he is no Legate that runneth of his owne heade, and handleth his owne matters, but he that is sent from a more excellent and superiour, and is appointed for the intreatie and discussion of publike affayres. In so much that Legates are not estee­med with wise men, so much for their owne persons sake, as they be for his worthynesse from whome they are sent. And the Apostles were sent from Iesus Christ, as we hearde before, who would haue them to be witnesses ouer all the worlde, of the redemption and saluation of mankinde, which he had purchased by the merite of his incarnation and death. Such there­fore ought they to be esteemed, and not to be contemned bicause of their out­warde port, which is vyle and abiect in the sight of the worlde. For it is Christes saying: If any man receyue whomsoeuer I sende, hee receyueth mee. And whosoeuer receyueth me, receyueth him that sent me. Iohn. 13. And Paule to the same purpose sayth: We be messengers in the roume of Christ, 2. Cor. 5. euen as though God did beseech you thorowe vs. Therefore euen as in the Apostleship the ministery must be considered, least the Ministers puft vp with ambicion, aspyre to Lordship and bearing of rule: so in the ministerie let both the Mi­nisters and hearers remember the Apostleshippe, least eyther the hearers contemne the Ministers, or the Ministers thinking to slenderly of the mi­nistery, forget their dutie and dignitie.

Now let vs come to the last part of this place, wherein is declared,Matthias, is chosen by lottes. how they sought the will and pleasure of God by casting of lottes. They gaue out their lottes (sayth he) and the lot fell on Matthias, and he was counted with the eleuen Apostles. Here we first haue to speake of lottes. For there are places of Scripture not a fewe, wherein soothsaying Artes, and curiositie of mans wit, in searching for secretes and things to come, are earnestly condemned. See Leuiticus the .ix. and Deuter. viij. Chapter. And the Prophete Esaye in the .viij. Chapter, calleth all men to the law and testimonie, & as for all other meanes of seeking Gods counsayle, he forbiddeth with great authority. And Micheas in the fifth Chapter excludeth out of the kingdome of Christ, all soothsayers, and such lyke rabble of men.Unlawfull lottes. But we must marke how there is two kindes of lotteries or casting of lottes: the one lawfull, the other vnlawfull. That is vnlawfull, when they go about after the curiositie of mans brayne, by sciences condemned of God, to search out secrets, and what is to come, the knowledge whereof belongeth not vnto vs. This the Astro­logers vse which wryte Prognostications of the course and successe of yeres to come, according to the Clowdes, the Planets, and influences of heauen. Which kinde of men reigneth nowe a dayes amongest Christian men, not without the great shame of christian religion. To these may we ioyne those, that when they haue the houre of ones Natiuitie, looke vppon the Ascen­dent, and according to the position and figure of heauen, pronounce of the course of his whole life, of the nature, condicions and disposition, and come to such impietie, that they put man the excellentest creature of God, yea,Geomantie is a kinde of profession, consisting of circles and figures made on ye ground. and Lorde of all the things that God hath created, vnder the rule and gouer­nance of the Planets and starres. To these appertaine they which are gi­uen to the studie of Geomantie, and thinke they are able to foretell the suc­cesse and effects of all thinges. And as manye as by any Art forbidden by God, search after secret matters and things to come. For where these men [Page 72] of a curious audacitie go about to pierce into Gods secrets, their boldnesse must plainly be iudged to be wicked.Lawfull lottes. The lawfull kinde of lottery or draw­ing of lottes is, when the successe of a thing lawfull, yea, necessary, and be­longing to vs, is committed by lottes to the iudgement of God. And this is vsed commonly, for the more authoritie of thinges in hande, and for the a­uoyding of contentions, which men, ledde with hatred or priuate lucre, vse for to seeke. And this kinde of drawing lottes Salomon sheweth vs, where he sayth:Prouer. 18. The lot pacifieth variance, and parteth the mighty a sunder. The v­sage of this kind of lottery is very auncient, and the very Ethnicks thought it not irreligious or vnlawfull. Homere writeth that the Greekes in times past vsed it, when they chose any out of the number of the valiaunt Cap­taynes, to fight with Hector, demaunding the combate. The Romanes vsed the same, when they sent forth their Magistrates to beare rule abroad in the Prouinces, bicause they shoulde not seeme to take authoritie or beare office, without the Gods appoyntment. The Israelites also were commaunded to deuyde or distribute the lande of Chanaan by lottes.Numer. 33. And the vse of lottes in the deuiding of inheritance, hath bene vsed amongst vs, & may be retayned without hurt of Christian religion, so it be not corrupted with anye other kinde of superstition. Therefore the Apostles in this doing, take no vngod­lye thing in hande, but are onely carefull to vnderstande Gods will, and to that ende make their harty and faythfull prayer before. And it is plaine by Salomon, that men in these dayes also should not offende, if they would vse lottes with the lyke godlynesse 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,Prouer. 16. saying: The lottes are cast into the lap, but the ordering thereof standeth all in the Lorde.

Matthias is chosen Apos­tle, and Bar­s [...]bas refused.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 ye 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 thende 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 [Page 73] 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 ye 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 [Page 74] 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.

After what sort the Apo­stles receiued the holye Ghost.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,Psalm. 33. were inspired with the spirite of Christ, by reuelation of which spirit, they prophecied long before, both the afflictions that Christ should suffer,1. Pet. 1. and also the glorie that he should haue. Also the Ar­changell Gabriel promiseth that Marie the Uirgin should conceyue and bring foorth,Luke. 1. 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,Math. 16. Iohn. 6. 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. To the which thing Dauid had a respect where he said: Whither shall I go from thy spirite, or whether shall I go from thy presence? If I climbe vp into heauen, Psalm. 133. thou art there: if I go downe into hell, thou art there also. &c. Therefore it is manifest, that all this Hystorie ought to be expoun­ded, of the operation and giftes of the holy ghost. And the Apostles are sayde to receyue the holy ghost, bicause the same (which otherwise is incomprehen­sible) wrought effectually in them, and endued and furnished them with all maner of gyftes, as was meete to the execution of so weightie an office. After which sense euery where in the Scripture, they are sayde to haue God, and the spirit of God present in them, in whom he woorketh, and who suffer them­selues to be guided and directed by him: and they lacke God and his spirite, which withstand his woorking, and rather giue themselues to the vnruly de­sires of the fleshe, and the worlde, than vnto the gouerning of the holy ghost. [Page 75] Yet these thinges shall appeare more plaine by the context of the Hystorie, wherein first we will note the tyme, then the Apostles persons, and last of all the maner of this sending, all in order.

Luke beginneth with the discription of the tyme,The holye Ghost was sent at the feast of Pen­tecost. not so much for Hysto­ricall order sake, and to purchase and get credite to the thing that was done, as to aduertise vs of verye great mysteryes, whereof the diuine prouidence had chiefly a consideration. It was the day of Pentecost, which otherwheres the scripture calleth the feast of weekes, or of newe corne, bicause on that day the Shewbread of newe corne was offered. It tooke the name of Pen­tecost amongst the Greekes, of the number, bicause it was celebrated the fif­teth day after Passeouer or Easter. He that will see the Ceremonies obser­ued on that day, may looke them in Leuit. 23. and Deut. 16.Leuit. 23. Deut. 16. The chiefe thing here to be considered, was the remembraunce of the lawe, which the Scrip­ture sayth, was giuen that day and vttered by the mouth of Gods Maiestie. It shall appeare that this day, was appoynted by God for this businesse, not without a cause, if we consider the number of people which vsed to be present at this feast, and well marke Christ to be the truest, and best expositor of the olde lawe. For it is euery where seene that God vseth to notifie and pub­lishe to all men, the things that concerne our saluation. For he would haue (as Paule sayth) all men to be saued, and to come vnto the knowledge of truth. 1. Tim. 2. It was therfore most commodious, that the preaching of the Gospell should begin vpon one of the greatest holy dayes, and amongst the greatest number of people, that both the more people might be instructed, and also that the mi­racle of the holy ghost, which should shortly be published to diuers nations, might after a sort prepare for the Apostles, the way of preaching. And the Lorde obserueth in the Apostles, that thing which we reade him selfe ob­serued, while he was on the earth. For as he chose publike places alwayes to preach in: so was he woont on the holy dayes to go to Hierusalem, that aswell his doctrine as miracles might be knowne to the more people. Yea, he would be crucifyed at the feast of Passeouer, that the knowledge of his death being so profitable, might the sooner, and the wyder be published abroade. It shall be profitable for vs diligently to marke the tokens of Gods goodnesse, which teach vs, that the redemption made by Christ Iesus, is offered of God to all men, and appertayneth to all men, neyther can we haue any surer consola­tion, any where in our temptations. Uerily Sathan will not lightly denie, that Iesus Christ is a Sauiour and a Redeemer. But he vseth this pollicie in assaulting our fayth, that the redemption which is by Christ, appertayneth not vnto vs, and teacheth vs to measure the merites of Christ and the limits thereof, according to our worthinesse or vnworthinesse. And it cannot bee chosen, but here our fayth must quayle, forasmuch as there is no man, but findeth himselfe most vnworthie of saluation, when he throughly hath consi­dered his owne nature. But the consideration of those thinges, which teach Christ to be the vniuersall Sauiour of all them that beléeue in him, and a most bountifull Author of health, that is glad to benefite most men, doth most strongly prop and beare vp our fayth thus faltring. But the other cause is more diligently to be searched, where we sayde that the spirite of Christ was giuen in Pentecost, bycause of the lawe once published on that day. It is ma­nifest that all the things which happened to the Iewes, were shadowes and figures of things to come, to the accomplishment and performance whereof, [Page 76] Iesus Christ from euerlasting was ordayned, and appointed. Therfore Au­gustines obseruation seemeth to me neyther superfluous nor curious, who in the consideration of this present Hystorie, compareth it with the figure of the olde Testament, touching the setting foorth of the law, where there is a great likenesse of all circumstances, and a iust proportion or measure of mysteries on both sides to be obserued, which we haue thought good to expounde by Austens wordes. A sheepe is slaine (sayth he) the Passeouer is holden, and with­in fiftie dayes after, the lawe written with the finger of God, is giuen to make vs feare. The Epistle to Ianuarye. 119. Christ is slaine, who like a sheepe was led to be offered, as Esay witnesseth. The true Passeouer is celebrated, and within fiftie dayes after, the holye ghost which is the finger of God, is giuen to make vs to loue. &c. Yea, Paule the A­postle diligentlye compareth the preaching of the Gospell, which began at Pentecost, 2. Corin. 3. with the publishing of the law, and by that comparison prooueth the authoritie of the Gospell. And the Scripture sheweth that Christ is the ende of the law,Math. 5. whereof he professeth himselfe to be a true interpreter. Therefore there could be no fitter tyme chosen to sende the holy ghost in, than the fifteth day after Easter, which by reason of the law then published was very nota­ble. For hereby we are taught, that there is but one spirit of the olde and new Testament, and not two diuers as the Manychies in tyme past dreamed. For Christ would not take vpon him to haue interpreted the lawe, if it had beene published with any other spirite than the spirite of God, neyther would haue commended and celebrated the memoriall thereof, with so wholesome a my­racle. Further, we are taught that the true sence of the lawe can be gathered of none other, than of the spirite of Christ. For where Christ onely hath sa­tisfyed the lawe, to whome the lawe led vs as a guide and Schoolemayster: they shall in vaine traueyle about the vnderstanding thereof,Galat. 4. which are desti­tute of the spirit of Christ, and faith in Christ, which he worketh in vs. Which thing is the cause that Paule sayth, the Iewes haue yet the vayle before their eyes,2. Corin. 3. by reason whereof 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,The state and condition of the Apo­stles. 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, [Page 77] 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,Howe men must prepare themselues to receiue the holy ghost. 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.Iohn. 3. 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.2. Corin. 1.5. Ephes. 1. 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?Psalm. 50. 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.Iohn. 13. 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. Psalm. 51. 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, Luke. 11. howe much [Page 78] 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.

The spirite of Christ, is the Author of concord & holinesse.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 denie it. For whosoeuer hath any taste of the doctrine of the gospell, shall confesse, that the preaching therof beateth downe the same. Neyther doth the spirite of Christ by outwarde worde onely op­pugne the same, but it also consecrateth the minds vnto God, that they, which a little while ago were the bondslaues of sinne, are now become the Tem­ples of the liuing God. In the meane season we denie not, but there are ma­ny which abuse the colour of the gospell, to sow dissention, and to plant liber­tie. But ought the gospell to be charged therewith? I pray you what wise man condemneth the Magistrate, bicause diuers vnder the colour thereof, haue become Tyrauntes, and oppressors of the libertie of their Countrie? Why doe we not rather marke the vse of the Magistrate, which is appointed for that ende, that the lust of priuate persons should be restrayned, and vio­lence and tyrannie be brideled. Euen so let vs confesse that the right vse of the Gospell and effect of the holye ghost is, onely to set vp true concorde, and holly honestie of life. Nay, if we shall confesse the truth, there is none other concorde acceptable before God, than that which is amonge the faythfull in Iesus Christ, which are borne againe of the worde and spirite of God. Ney­ther can there be any other true holinesse and innocencie, than that whereof Christes spirite is the Author. For that holinesse which men counterfaite without his spirite, is hippocriticall, and is not able to abide the iudgement of God, as straunge from the righteousnesse of Christ, which vseth to supplie all the defectes and wantes of the faythfull.

The maner how the ho­ly ghost was sent.Now to these aforesayde poyntes. Luke ioyneth the maner of his sen­ding, which was visible, both bicause the Apostles might conceyue, through presence of the spirite, the greater confidence and boldnesse to go about their office, and also for our cause, that it might appeare how Iesus Christ neuer forsaketh his Church, but defendeth it by his inuisible grace, which he decla­red by the sending of his holy spirit. For hereto serueth that notable promise: [Page 79] I will not leaue you comfortlesse. And againe.Iohn. 14. Math. 28. Beholde I am with you vntill the ende of the worlde. But touching the maner howe this thing was here done, three things remaine to be discussed.

First, there was sodainly a noyse from heauen. And it is not without a mysterie, that these things come to passe sodainly or vnlooked for.Suddenly a noyse came from heauen. For this is alwayes Gods vsage, that he then most truely performeth his promises, when we least looke for them, yea when there is no more helpe remayning in man. So he performeth his promise, in deliuering his people out of the bon­dage of Egypt, foure hundred yeares after the Israelites were bereft of all libertie, and were constrayned to beholde most horrible examples of Tyran­nie, in their newe borne babes, and haue nothing safely to trust vnto. So in this place he sendeth the holy ghost now sodainely, & when they least thought of it, whose comming he had deferred now a .xj. daies long. We are taught by these examples, paciently to wayte for the promises of God. For where God is truth it selfe, he cannot deceiue. And forasmuch as he is our Lord, & we his seruaunts, it becommeth vs to attende his leysure, and not to prescribe him any time. Tarie thou the Lordes leysure (sayth Dauid) be stronge and he shall comfort thine heart, and put thou thy trust in the Lorde. Psalm. 27. Habac. 24. And the Prophete sayth: If he tarie, yet wayte thou for him. For in verie deede he will come, and not be slacke. And such a noyse and sounde came from heauen, bicause wee might knowe, that the holye Apostles endued with an heauenly and diuine spirite, were become preachers of an heauenly and diuine doctrine, and not mans, the aucthoritie and credite whereof might be called in doubt. This ser­ueth to confute the foolishnesse of such, as with the ritche glutton, require tea­chers to come from an other worlde, from heauen, or from hell. And what­souer thinges are sayde of mans saluation and dutie, they reiect with this scoffe, saying: there was yet neuer none that came eyther from heauen or hell, to tell vs what is there to do. So they disclose how theyr wicked mindes are voyde of all religion. For onlesse these wicked men had vtterly put away all shamefastnesse, they would know that the sonne of God came downe from heauen into fleshe, and rose againe from death, and most faythfully declared vnto vs, the mysteries of the kingdome of heauen. They would know that the holy ghost came downe from heauen, and spake these things by the Apo­stles, which they haue taught vs, touching the meane of our saluation, and what our dutie is. But he that would require any newe kinde of learning, yea though an Aungell brought it from heauen, he ought not to be beleeued,Galat. 1. but accursed.

Secondly, a certaine blast or violent winde russhing in,A vehement winde filleth all the house. filled all the house where the Apostles dwelt. And that the spirite is signifyed by blast or winde it is no doubt, bicause the very name of spirite is a borrowed speache, and the diuine power is so called, for that it pierceth and by his power conserueth all things. And the Hebrues vse this worde Ruach, which is as well vsed for the winde, as for the spirite. Christ woulde in this place therefore vse the to­ken of winde, to set before our eyes as it were, the strength and efficacie of the holy spirite, which is incomprehensible to mans capacitie, and can be attayned to, by no power of man. It is better to here himselfe interpretate the same thing. For reasoning with Nicodemus, of the operation of his spirite, by the which, they that beleeue are borne againe, he sayth: The winde bloweth where it will, and thou hearest the noyse thereof, but knowest not whence it commeth, Iohn. 3 [Page 80] nor whither it goeth. For as the wit of man coulde not hitherto shewe vs, for a certayntie, the causes and begynnynges of the wynde, although they haue long and much searched for the same: so the operation of the holy spirite, farre passeth the capacitie of man, although we effectuallye feele the same in our hartes. And euen as the blowyng of windes can not be let by any deuice, or force of men: so the spirite of Christ which worketh by the gospell, feareth not the strength of men, nor is not hindred therby to shew his power, where and when he wyll. Yea foolishe and ridiculous is the endeuour of them whosoeuer wyll striue with God, to bryng the spirite and worde of God to their bent, & wyl holde them within boundes of them appoynted. Examples hereof we haue euery where, but the Apostles examples of right, ought to haue the first place. They were commaunded of the Lorde, that they should fyll all the world with their preachyng. This seemed a thing impossible to be done, by simple vnlearned men, & despised persons. Yea, as many as were counted eyther of power or wisdome in the worlde withstoode them. Yet the spirite of Christe by the ministerie of the 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,Psalm. 2. and is not ruled at mens pleasure.

Clouen tongues, as they had ben of fire.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: [Page 81] 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 [Page 82] 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 ye 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 ye first, was spokē yesterday. The other may be learned by this presēt place. For Luke goeth on in ye discription of the hystory, & declareth the effectes of the holy ghost, which he wrought aswel in the Apostles, as in their hearers.

The gift of tongues.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 much laboure and industrie is required euen from our childhood, to learne diuers tongues? We see that men growen in yeres, are scarse able to learne any one tongue, and the perfect vse thereof. But the Apostles, men of ripe yeres and well striken in age beyng, idiotes and vnlearned, which had spent their childhood and youth not in the studie of learning, but in handy occupasions, euen in a moment, became notable and excellent in the knowledge and vse, not of one tongue, or two, but of all tongues at once. Who here acknowledgeth not the euident worke of God? Who reuerenceth not the operation of the holy ghost? For what coulde the industrie, or dexteritie of mans wyt, haue done in so short a tyme?

Neither was this myracle superfluous, as seruing only for bare and vayne ostentation (as the thinges done by Iuglers are) but very profita­ble and necessarie for the Apostles, in discharging of their dutie and office. For where Iesus Christe had appoynted them to be teachers of all the worlde, that through their ministerie, the doctrine of the Gospell might be published among all nations: it was necessarie, they shoulde be vnderstan­ded of all nations. But howe coulde all men vnderstande them, if they coulde haue vsed but their owne tongue onely, in euery place? Yea I thinke they founde no greater lacke hitherto in their office, than that they percey­ued themselues destitute of so necessarie a knowledge of tongues. And so great was the incommoditie of the diuersitie of tongues, which the bolde enterprise of mans pryde (as Moses sheweth) brought in: that by meanes hereof it seemed the most wholsome doctrine of the Gospell was hyndred, and the passage thereof into diuers nations stopped. But God in one sounde, taketh away all this impediment and stoppell, and the Apostles euen in the first comming of the spirite, feele them selues eased of that diffi­cultie, which was thought woulde much haue hurt them. Hereof may be learned a common and generall comfort, that none walking in the voca­tion of God, dispayre of his helpe & fauour. God vseth to cast many thinges in the wayes of such, which seeme to be impedimentes, wherby they can not go through with their charge and calling. But God meaneth not so much to hinder them, as to trye their faith and patience. Therefore it behooueth vs with constant faith, and good courage, to set on the thinges that passe [Page 83] mans strength, and we shall finde God true and faithfull in the things that seeme impossible to vs to be brought to passe. So neither banishment, nor stuttyng tongue coulde let Moyses, from bringyng Israell out of Egypt: Yea when the red sea was in their way, and stopped their passage, whyle they followed Gods callyng it was taken out of their way, and dryed vp. I passe ouer infinite examples of lyke sort, which are to be seene euery where, aswell in holy, as prophane hystories. Whosoeuer therfore are ap­poynted teachers or magistrates to gouerne the people, let them remem­ber these thinges, & take vnto them good courage of minde. Let priuate men also be mindefull of them, and go forwarde with like constancie in their vo­cation. For God wyll finishe the worke he hath begunne in vs, so that we repent vs not of the labour that must be taken for his sake.

Let vs also marke in this place,The Apo­stles are not licensed to preache tyll they were well instruc­ted. howe Christ Iesus which chose ydiotes and vnlearned men to be Apostles, woulde not giue them license, to preach abrode in the worlde, tyll he had made them perfect, and learned in all thinges parteyning to the office of preachyng. For they which a litle before, vnderstoode none but the Syrian tongue, and not that neither so perfectly, but by the pronuntiation (as appeared in Peter) they were taken for Gali­leans: they nowe come foorth furnished with the knowledge of all tongues. Besides thexact vnderstanding of the olde Testament, which the same spi­rite taught them, as appeareth by their sermons. This condemneth the insolent barbarousnesse of the Anabaptistes, that step from the Plough, and Cart vnprepared into the Pulpet, and then thinke themselues very Apo­stolike felowes, when beyng destitute of all good learnyng and manners, they can contemne all kinde of knowledge, and peruerte the whole order of the Church. But so farre are they from beyng defended by the Apostles example, that rather the aucthoritie thereof, sendeth them to learne the things, that are needefull for a minister of the worde. Paule certes would haue the Rectour of the Churche, to be instructed with habilitie, and sufficiencie to teache, and requireth in him, not the bare knowledge of the Articles of faith and saluation only, but such a knowledge, as wherby he may be able to confute the aduersarie. Therefore he commaundeth Timothie whom he witnesseth, was brought vp of a childe,1. Tim. 3. Titus. 1. in the studie of the scripture, to be diligent in readyng. We confesse in deede, there is no neede of all those tongues now, which the Apostles by myracle vnderstoode: nor it becommeth vs not, to require the same of God, who if he had neede of newe Apostles, coulde both easily finde them, and also furnishe them with meete giftes. But we require chiefly the knowledge of those tongues, without the which, the bookes of holy scripture can not commodiously and sufficiently be declared: I meane the Hebrue and the Greke tongues, the one hauyng the olde Testament written in it, and the other the newe Te­stament, published by the Apostles. And Paule in a certayne place saith, that the chiefe vse of tongues is, in the interpretation of the holy scripture.1. Cor. 14. Which thinges whosoeuer lacketh, he shall neuer attayne to the certayne know­ledge of holy scripture. For whyle they depende vpon other mens interpre­tations, they become lyke vnto those that see with other mens eyes, heare with other mens eares, and go with other mens feete. There is needefull to the vnderstanding of these tongues, the knowledge of hystories, and spe­cially the science of vtteraunce, which whosoeuer lacketh, certes, I will say, [Page 84] he shall doe very little good in the ministerie of the Church.

Schooles.But bicause all these thinges are not bestowed vpon men myraculously, and that that we reade chaunced here to the Apostles, happeneth to fewe others, therfore our industrie, our labor, and continuance in studie is requi­site, where we may both perceyue howe necessarie Schooles and Uniuer­sities are and also, howe needefull it is to haue teachers to trayne vp youth for the ministerie of the worde. And I thinke there is none ignoraunt, what a speciall care was had alwaye of schooles amongst the people of God. For herevnto is to be referred, all the things written of the children of the Pro­phetes, and of the Colledges, wherof the holy Prophets Samuel and Elizeus had the rule and gouernaunce, with great care and diligence. And in the Prophete we reade howe they are greeuously reprehended which went a­bout with dissolute manners and conuersation, to corrupt the younge men, appoynted for the ministerie of the Church.Amoz. 2. Truely the godly Princes in tymes passed, perceyued of what profite it was, for the settyng foorth and maynteyning of religion, to haue Schooles duely and truely appoynted, who for the preseruation and continuaunce of them, thought good to prouide for them, both by their counsayle and aucthoritie, as appeareth easely by the foundations of most auncient Colledges:Ruffinus in the Eccles. historie, the first booke and chapter. Which after they had dege­nerated, that they were become the dennes of ydle men, giuen to the throte and belly, or of pieuishe supersticiouse: then sprong therof the horrible ruine and decaye of the Church. Which Iulian the Apostata, a subtyll and craftie man, well forespyed, who for this cause commaunded that the Christians should be kept from learning, that through ignoraunce and lacke of know­ledge, the subtyltie and mockerie of Philosophie, might take place. There­fore if Christian Princes wyll not be taken for folowers and fellowes of Iulian, let them knowe that the prouidyng and caryng for Schooles, be­longeth to them principally.

But let vs returne to the Apostles, who we sayde erewhyle were in­structed with the gift of tongues by the holy ghost.The holye ghost chaun­geth oure tongues, and teacheth them. For although this see­meth to haue come to passe in the Apostles onely: Yet is it further to be ex­tended: For this is alway the effect of the holy ghost, to chaunge and in­struct the tongues of the beleeuyng. For bicause the naturall man percey­ueth not the thinges belongyng to the spirite of God: therefore he can not reason of them as meete is. And as often as he goeth about to dispute of diuine matters, so often he bewrayeth his follie and infancie, which thing chaunced to the gentile Philosophers, as Paule saith. Besides, that man is delighted in vanitie,Rom. 1. and reioyceth in filthy talke, and oftentymes giueth the bridle of his tongue to blasphemie, as euery daye may be seene in the dayly communication of the children of this worlde. Ouer and besides these mischiefes, he cannot speake, no not when he would be taken for most religious. For when he goeth about by prayer to craue the helpe of God, his mynde is pulled away either by vayne thoughtes, or else he is troubled with the conscience of his sinnes, that he can not pray with sure affiaunce of mynde, and the prayer that is without faith can not auayle. But the spirite of Christ remedieth all these faults. For where he regenerateth the mindes of men, and powreth into them the true knowledge of the mysteries of sal­uation: he maketh vs able to reason of the nature of God, of his wyll, and of his iudgementes. And the tongues which were vsed to blasphemie, [Page 85] backbyting, raylyng, periurie, filthie talke, and all kinde of vncleannesse, he loseth them to prayse God & to giue him thankes, and maketh them speake those thinges that set foorth the glorie of God, and serue to the edifying of other, & to abstayne from those thinges that corrupt good maners. Againe, bicause he is the spirite of adoption, and beareth witnesse, that we certaynly be the sonnes of GOD. He is the aucthour that wee dare call vppon GOD the father, and distruste his good wyll and fauour no longer. And Paul expresseth this effect of the spirite, saying: You haue not receyued the spirite of bondage to feare any more: but you haue receyued the spirite of adoption, whereby we crye Abba, Father. And againe: Bicause you are sonnes, Rom. 8. Galat. 4. God hath sent the spirite of his sonne into our heartes crying: Abba, Father. Whereunto the large promises of Christ are to be referred, that promise them that pray to his father in his name to be hearde.Iohn. 14. &. 16. This spirite lyke­wise withstandeth the cogitations of the fleshe, and enflameth the minds, as they are praying with the desire of saluation & glory of God. Besides that, the spirite of Christ worketh here a newe myracle: For as hee deuided the tongues of the Apostles, that they might be able to speake the languages of all nations: so hee giueth to the faithfull of all nations, one and the same tongue, whereby in all partes of the worlde, they inuocate one and the same father, with one and the same sounde, and with one and the same faith. And so those tongues be knit againe in one, which the insolent and bolde presumption of man had deuided in sunder. And this seemeth to me to be that tongue of Chanaan which the Prophete sayde the Cities of Egypt,Esay. 19. and all nations should speake.

And if the holy ghost chaunge the tongues of men so that he maketh them to speake the thinges that are holy and godly, and which edifie many,Against blas­phemers and filthie tal­kers. and make them with sure confidence to aske helpe of God: then it easely appeareth with what spirite they are led, with vtter blasphemies, and cur­singes with open mouth, which breath out the poyson of slaunder, and cur­sed speaking, which offende the mindes of many, with their impure and filthy talke, hauing no regarde, neither of age nor sexe, and which in prayer are either altogither colde, or else inuocate creatures, and are not afrayde to ascribe to them, the glory due to God alone, or else are voyde of that sure trust and affyaunce, which they shoulde call vpon God with. For these are not the effectes of that holy spirite, but of that maligne and vncleane spirite. And Christ saith, The mouth speaketh of the aboundaunce of the hart. Math. 15. There­fore the hartes of suche are vndoubtedly possessed of the vncleane spirite of Sathan. Christ therefore doth not without a cause confesse, that we shall either be iustified or condemned by our sayinges. Math. 12. And Dauid among the pre­ceptes of lyfe, numbreth this very grauely as the cheefe: Kepe thy tongue from euyll, and thy lippes that they speake no guile. Adde hereunto,Psalm. 34. that Paul the Apostle commaundeth all scurrilitie of tongue and filthy communica­tion to be farre from the mouthes of Christians,Ephes. 4.5. Collos. 3. Psalm. 141. and numbreth filthynesse of speache in that roule, for the which the wrath of God commeth vpon the chidren of disobedience. Let Christian men therefore haue this prayer of Dauid often in their mouth: Set a watche O Lorde before my mouth, The holye ghost maketh men bolde in the confession of Christ. and keepe the doore of my lippes.

Let vs consider the other effect of the holy ghost, in the Apostles, which we may gather of the whole context of the storie. The same is a bolde con­fession [Page 86] of Iesus Christ, deuoyde of all feare. For they begyn openly, euery where to preach him to euery one that they meete, & with diuers languages they set forth the great workes of God, as they that hearde them beare wit­nesse. For they call the preaching of Christ or the Gospell, [...], that is, the great and wonderous workes of God: bicause that in Christe, the whole maiestie of God is most euidentlye, of all other thinges seene. And although there are many workes of God, whereby he sheweth vs his nature and power: yet amongst them all this worke that Christe did is the chiefest. For in him the rigour of Gods iustice was seene, who woulde not haue his owne sonne spared, to thende our sinnes shoulde be purged with due punishment. This also declareth the vnspeakeable fauour and mercie of God, wherewith he so tenderly loued vs, that he had rather see his owne sonne dye on the crosse, than that we all shoulde be condemned. Herein also appeareth the infallible truth of God. For he that woulde not then deceyue vs, when his sonnes lyfe was in hazarde, howe shoulde he deceyue vs in other thinges. This commendeth to vs besides, the inuinsible omnipoten­cie of God, which being couered with vile and mortall fleshe, was able to vanquishe Sathan, and all his power, togither with sinne, death, & the gates of hell. This is an argument of his vnsearcheable wisedome, whereby he coulde inuent such a remedie for the redeemyng of mankynde, which both serued to set foorth the mercie of God, and also satisfied the rigour of Gods iustice. To conclude, whosoeuer well marketh the thinges that fell out in Christe, he hath euidently perceyued the maiestie of God, as farre foorth as the same may be perceyued of vs, lyuyng in this prison of the fleshe. Ther­fore the Apostles are truely sayde, to haue set foorth the great woonders of God, when they preached Christ.

Nowe this other effect of the holy ghost is to be extended to all true be­leuers. For as the Apostles which forsooke Christ not many dayes before, by reason of feare, and kept themselues close for feare, with the doores shut about them, assoone as they were endued with the holy ghost, laying all feare asyde, begyn to preache Christ openly, and in that Citie that shed his blood, and where Christes greatest enimies bare all the rule, and feared not the multitude which was thyther gathered: so whosoeuer that spirite inspi­reth, he so boldneth them and freeth them from feare, in the confession of Christ, that they thinke it their duetie to be onely occupied in settyng foorth the glorie of Christ, neither will they yeelde to any man, which shal go about either by worldly entisementes, or threates, to bring them from their pur­pose. It becommeth vs to labour for this gift of the spirite, with all our possible power, since it is euident, that confession by no meanes can be sepe­rated from true faith. For it is the saying of Christ: Whosoeuer shall con­fesse me before men, him will I also confesse before my heauenly father. And agayne:Math. 10. Whosoeuer shalbe ashamed of me and of my words, before this adul­terous and sinfull generation, him shall the sonne of man be ashamed of, when he shall come in the glorie of his father with the holy Angels. Mark. 8. Out of the which wordes, Paule tooke this saying of his: To beleue with the heart iusti­fieth, Rom. 10. and to acknowledge with the mouth maketh a man safe. These sayinges the triflers of these dayes ought well to obserue, which accompt the confes­sion of faith, amongst thinges indifferent, as though it were sufficient to haue faith in the heart, and no further vtteraunce of it to be required. These [Page 87] men boast of their fayth, but they are vtterly ignoraunt of the force and pro­pertie thereof. For the holy ghost is of necessitie ioyned with fayth, which neither is idle himselfe, nor suffereth those whom he enspireth to be idle. And bicause he kindleth the mynde with the loue of Christe, men beyng led foorth with that loue, seeke Christ onlye, haue him onlye in their mouth, and folowe him onely through fire and water, as they say: therefore it were an absurde thing, that they shoulde deny the name of Christ, and fayth in him which haue tasted of his spirite. And yf these mens iudgement shoulde pre­uayle, then myght we iustly accuse all the Martyrs of follie and madnesse, which offered themselues to most cruell torments, wheras by dissembling, they myght (as these men woulde) haue escaped them.Sozomenus in the Hystorie Tripe [...]tite ▪ the booke sixt, and thirde Chapter. Howe much better dyd Iuliânus souldiers, who perceyuyng that through the craft of the Em­perour, they had vnawares burned incense to the goddes, published openly howe through ignoraunce they had erred and blemished fayth, and thought best to defende the glorie of Christe, which they seeme to haue preiudiced through errour with sufferyng of death. But these our hygh wytted men, thinke it a matter worthy pardon and commendation, yea to be the greatest poynt of wisdome, through their craftie dissimulation, to treade downe the fayth of Christ. Surely it were better they were altogither key colde, since they wyll not be whot. But bicause they are but warme,Apoca. 3. God wyll spewe them out of his mouth.

Nowe where we haue hytherto spoken of the Apostles,The hearers of the Apos­tles, were of all Nations. and of the things which the holy ghost wrought in them: it is meete at length we come vnto the thynges that happened among the hearers of the Apostles, of whom Luke saith there was a great multitude by and by gathered togither. There are many nations reckened, and they diuers, and farre distant one from an other, which maketh for the settyng foorth of the myracle, forasmuch as amongst so farre distant nations, there coulde be no affinitie of speache or language. To speake of the names, situation, originall manners of these nations, is not my meanyng in this place, bicause they may most commodi­ously be learned out of the Geographers, bookes, & tables. And of them all, it is sayde in generall, that they were amazed and astonied at this myracle, and bolde speache of the Apostles. This is a thyng commonly seene where the Gospel is preached. For both good and bad are afrayde at the preaching thereof. But this is an wholesome feare and amazednesse, bicause they giue eare and greedily embrace the doctrine of saluation. The wicked also are afrayde, but their feare endeth in a beastly kynde of giddinesse and dul­nesse, which afterwarde they go about to put awaye with wicked scoffes and mockeries. In this place we haue examples of both these kindes of amazednesse, bicause Luke writeth that both kyndes of these hearers were present. Therfore we wyll say somewhat of eche of them.

First it is sayde there were certayne godly and deuout men present,Godly and religious hearers. be­yng Iewes borne, but dwellyng dispersed among diuers nations. For it is euident by histories, that there were diuers occasions of the Iewes disper­syon in the captiuitie of Babylon, and from thence hytherwarde. For the greatest part of them remayned amongst the Assyrians, and would not vse the libertie graunted them by Cyrus to returne home. Those that returned home, the rage of Antiochus caused to scatter, and the tyrannie of others, of whome wee omit to speake any further. In the meane season, they that [Page 88] were most deuout, vsed to come to Hierusalem at the feast dayes, to be pre­sent at the sacrifices and holy assemblies instituted of God, by the ministerie of Moyses. Of which number there was not a fewe commen togither, to whom Luke ascribeth the prayse of godlynesse and religion, bicause they vsed godly meditations in the promises and preceptes of God, and looked for the promised sauiour of the worlde, with constant hope and trust. This is a great argument of Gods goodnesse, which amongst the Iewes scatte­red here and there by reason of their sinnes,Esay. 1.10. Rom. 10. woulde reserue some rem­nauntes of his elect to be saued, as he long before prophecied by his Pro­phete. And of these he bringeth not a fewe to Hierusalem, euen this day, that the holy ghost is giuen to the Apostles, that among the first they might be wonne vnto Christ, by the preachyng of the Apostles, as about the ende of this Chapter we shall heare. Nowe these men are astonied and woonder at the great myracle of God, which they see shewed in the Apostles, and they extoll it with many wordes, leauyng out nothyng that maketh to the set­tyng foorth of the same. For they both confesse the Apostles are Galileans, and they beare witnesse they heare euery one their owne proper phrase of speache, and they also recken vp the nations, whose tongues they heare them vse. Yet they stande not styll in this bashement, but goyng further, they seeke the ende and vse of this matter: saying: What meaneth this? We are taught by the example of these men, who are meete hearers of the doctrine of the Gospell, and in whom this doctrine bryngeth foorth worthy fruites. They are such which beyng not wholly destitute of religion, doe humbly marueyle at the myracles of God, and sticke not onely in the out­warde contemplation of them, but earnestly thinke of the ende and vse of them. God suffereth not these mens studyes to be frustrate, whose pleasure it is, that men shoulde come to the knowledge of truth. And we reade that Salomon sayde:Prouerb. 2. Math. 7. If thou seekest after wisdome as after money, thou shalt finde hir. And Christ saith: Seeke and you shall finde.

Now after these men follow another sort of men, whom Christ calleth by the name of Dogges and Swine,Scoffers, Dogges, & Hogges. and the scripture in other places calleth them scorners and mockers. For Luke saith, there were aswel that mocked the Apostles, as those that woondred at them, saying: These men are full of newe wine. The example of these men is set foorth, to shewe vs howe farre the wickednesse of such runneth, as haue once purposed to persecute the truth. For they become incurable, and can be reclaymed with no maner of wordes or deedes. For with what myracle wyll they be mooued, whom this myracle can not mooue, which was the greatest that euer was wrought a­mongst men. But they are so farre from being mooued therwith, that they take occasion rather to reproche and blaspheme it, and they attribute it to the detestable vice of drunkennesse, which of force they perceyue to be the workyng of the holy ghost. There are diuers examples of this sort appa­raunt, which serue all to this ende, to teache vs that we be not offended with the vniust iudgements of this worlde, concernyng the truth. For this is alway seene, that the doctrine of the Gospell is to some the sauour of lyfe vnto life, 2. Cor. 2. 1. Cor. 1. and to other some the sauour of death vnto death. And Paule teacheth vs, that Christ crucyfied, is a stumblyng block vnto the Iewes, and foolishnesse vnto the Greekes. Therfore let vs leaue such to the iudgement of God, and let vs frame our selues to the doctrine of the Gospell, that it beyng quicke­ned [Page 89] in our heartes by the woorkyng of the holy ghost, may bryng foorth wor­thy fruites by the which we may be knowne to be true beleeuers, and may enioy the euerlastyng promises of the Gospell in Iesus Christe, to whome be blessyng, honour, power and glorie for euer. Amen.

The .xij. Homelie.

‘BVT Peter stepped foorth with the eleuen and lyft vp his voyce and sayde: Ye men of Iewry, and all ye that dwell at Hierusalem, be this knowne vnto you, and with your eares heare my words. For these men are not drun­ken as ye suppose, seyng it is but the thirde houre of the day. But this is that which was spoken by the prophete Ioel. And it shalbe in the last dayes (saith God) of my spirite, I wyll poure out vpon all fleshe. And your sonnes and your daughters shall prophecie, and your olde men shall dreame dreames. And on my seruauntes, and on my handmaydes, I wyll poure out of my spirite in those dayes, and they shall prophecie.’

WHen Iesus Christ the sonne of God was newely borne into the worlde, and was brought by Marie his mother into the Churche, accordyng to the appoyntment of Moyses lawe: the holy and re­uerende olde father Simeon, by inspiration of the holy ghost, amonge other thynges sayde: Beholde, Luke. 2. this chylde is set to be the fall and vprisyng agayne of many in Israel, and for a signe which is spoken agaynst. Howbeit that which is spoken of Iesus Christ may be vnderstanded of the Gospell of Christ, preached by the Apostles. For although the doctrine ther­of be playne and simple, and sheweth also the true way howe to attayne to saluation: Yet shall men alwayes haue diuers iudgementes touchyng the same, and there shall be no small number of such as shall openly speake agaynst it. This dyd Esay the prophete see long agoe, who vtteryng a prophecie of Christe, and his doctrine, begynneth after this sort: Who hath giuen credence to our preaching? or to whom is the arme of the Lord knowne? Esay. 53. Iohn. 3. The Lorde declareth the cause of all this matter, where he saith, this world can not abyde the lyght, bicause the workes therof are euyll. The scriptures also set foorth many lyke examples, the ende and warnyng of all which, is, that we shoulde not be offended when the lyke happen in these dayes. A­mong which, this example that the Apostles prooued the first day they recei­ued the holy ghost, and went about to administer their office, is very nota­ble. For where they were indued with a singuler myracle, such as the lyke had neuer beene hard of tyll this day, which was the vnderstandyng of all languages, and preached Iesus Christe in diuers tongues, by reason of their hearers of diuers nations: by and by the vnconstant people were de­uided into sundry and diuers opinions. For the more godly sort, woondered at the worke of God, and diligently searched after the meanyng thereof. The wicked scorners accused them of drunkennesse. So true it is that Paule saith: that Christe seemeth foolishnesse to the wise of this worlde. But bicause we spake hereof in the last Sermon, let vs haste to the explication [Page 90] of this present place, where the fayth and courage of the Apostles is more cleerely and euidently to be seene. For they are so litle mooued or feared with the wicked slaunders of men, yt Peter rather taketh occasion hereof, to speak vnto them, and with a fruitfull sermon winneth many of them vnto Christ.

The effectual op [...]ration of the holy ghostBefore we go about to expounde Peters Sermon, let vs consyder what is sayde of hym, and the other Apostles. Peter (sayth hee,) stan­dyng with the eleuen, lyft vp his voyce. They stoode therefore without feare, and thought neither to flye, nor leaue their charge, although they were so vniustly iudged. And yet there seemed no small cause of feare and desperation. For what shoulde they thinke they coulde preuayle in wordes with them, whose wicked and frowarde mindes, so great a myracle as euer was wrought, could not mollifie and mooue? But they stoode vnfeared, and not onely remayne and tary by it, but also begyn to set foorth Gods quarrell and cause with great boldenesse. Therefore by their example we may see howe effectuall the operation of the holy ghost is. For they which not long before vsed handy craftes and occupations, being rude and vnlearned men, are nowe able to abyde the sight of such a multitude, and the diuers cla­mours of so vnruly a sort, with constant courage. And those whom before, euery lyght occasion made so afrayde, that they durst not professe the name of Christ, before a fewe of rascall segons: do nowe defend his quarrell most stoutly before a great assembly gathered togither of euery nation and de­gree: neither lacke they for the handes of tormentours to make them con­fesse the truth, but offer themselues freely to defende the same. Learne here­of howe we must trye and prooue whether the spirite of Christ raigne in vs yea or no. For vnlesse this zeale and stoute courage to defende Christ and his truth be seene in vs: We shall in vayne boast of his spirite. And yet nowe a dayes, amongst those that most bragge of his spirite, it is thought a commendable thyng for a man to stop his eares at the horrible blasphe­mies of wicked men, vttered agaynst Christ and the truth of his Gospell, as if they were but Sirenes songes. The Apostles shewe themselues in this place to be farre other maner of men, amongst whome, Peter mooued but with a very lyght taunt or quip (as it myght seeme) begynneth with bolde speache to defende Christes cause and the Gospels.

Further, it is not lyghtly to be passed ouer, howe Peter is saide to stande with the eleuen.The Apo­stl [...]s take themselues for equalles and felowes. This is an euident argument of equalitie, which the Apo­stles diligently conserued among themselues. For where Christ put them all but in one office, which they (now hauyng receyued the holy ghost) better vnderstoode then before: all that most vayne contention about superioritie, wherewith before they were enflamed, is vtterly quenched. Therfore Peter sytteth in no throne alone by hym selfe, the other standyng about him, as his seruauntes and garde. He is not separated from the other, but ioyned togither with them, and sheweth euidently that he is but one of their num­ber. And although he alone make the oration, yet he defendeth not his owne cause, but the common case of them all: so that herein Peter myght seeme rather the minister of the residue, than the prince and chiefe of them. Away therfore with them that by Peters example, challenge a supremacie to themselues in the Churche, and are puffed vp with pride of the Persians. Christ gaue his Apostles example of humilitie, which to followe, it becom­meth all Christian men, much more them whome he hath appoynted to be [Page 91] Sheepeheardes of his Churche. Hereunto is to be referred that place of Paule, which vsing great obtestations, vrgeth this one thyng, that they that will be accompted the ministers of Christ, must seeke after vnanimitie, and for humilitie, which is the mother thereof. Let nothyng be done (saith he) through contention or vayne glorie, but in meekenesse of mynde [...]et euery man esteeme another better than himselfe. Looke not euery man on his owne things, but euery man on the thinges that are other mens. Let the same mynde be in you that was also in Christ Iesu. See the place to the Philippians the seconde Chapter.

But let vs consyder Peters sermon, in which,The ar­gument of Pe­t [...]rs s [...]rmon. the effect and power of the holy ghost shall more clearely appeare. The begynnyng hereof is neither affectate nor ambicious. For the doctrine of the truth is simple, and hath no neede to be commended with vaynnesse of wordes, forasmuch as it com­mendeth it selfe sufficiently, in that it teacheth vs most playnely the way of saluation. Wherefore Peter only callyng vpon the men whome he purpo­seth to speake vnto, saith: Yee men of Iurie, and all yee that dwell at Hieru­salem, be this knowne vnto you, and with your eares heare my wordes. He vseth the name of Iewes to admonishe them both of their auncient glorie, and of their duetie. For God in tymes passed had chosen them, and made them Iehudim, that is Confessours, by whom he woulde be celebrated and worshipped. Wherevpon in some place it is sayde: God is knowne in Iurie. Psalm. 76. For the same cause he maketh mention of Hierusalem, which is often times called the holy citie, to shewe them that they ought to be mooued euen with the holynesse of the place, to listen diligently to the thinges which ap­pertayne to the glorie of God, and to their owne saluation. For he is not content to be hearde onely by the way, as of men that are otherwyse occu­pied, but diligently, and wyll haue it layde vp in their myndes. His oration consisteth of two partes. The first aunswereth the slaunder of the wicked scoffers, which accuse them of drunkennesse, a thyng which first of all be­hooued to be put away, bicause their sayings should haue bene of no auctho­ritie or credite, yf they had bene taken for drunkardes and blowboldes. The other part preacheth Iesus Christe, and comprehendeth all the order of mans saluation.

We are taught by example of the first,Christians ought to put awaye slaun­der, and to defende their good name. that it is lawfull to make aun­swere vnto slaunders, and to defende the honestie of our name and fame, agaynst slaunderers and detractours. For as Salomon saith: A good name and honest report is to be preferred before much riches. It behooueth them spe­cially which are in the ministerie to haue a regard thereof, bicause the slaun­ders whereby their name and estimation is impayred,Prou. 22. doeth not so much touch their owne persons, as God himselfe, to whose contempt they special­ly tend:1. Tim. 3. which was the cause that the Apostle would haue a Bishop to haue the commendation of those that be abrode also. How much more ought he to take heede, that he be not contemned of those he hath the charge of. But bicause the naughtinesse of many goeth so farre, that they are not ashamed to charge the holy Ministers of God with false crymes, for that they may the more easily make the doctrine of truth to be hated, and suspected: there­fore excusations and purgations of themselues be both necessarie and law­full. For we reade that Christ manye tymes vsed them, thereby to bring his doctrine out of contempt. And Paule not so fewe tymes as one, plenti­fully [Page 92] and copiously disputeth against his aduersaries, touching his Apostle­shippe, his calling, and truth which he vsed in the same: bicause he sawe he coulde not be contemned, but his preaching of the Gospell also must grow out of regarde in the mindes of very many. Therefore Peter begin­neth his ora [...]on very well with purging of the crime, thereby to bring the Apostles out of all suspicion. Neyther are they to be regarded which in such case require sufferance. For Christian pacience letteth not but that we may defende Christ and his truth to the vttermost. And they that be of this opi­nion, to thinke all the slaunders that are ioyned with contempt of the Gos­pell, ought to be passed ouer as though we heare them not, deserue neyther the name of pacient nor modest men, but are to be counted rather warme­lings, and cowardly forsakers of the standing, and place that they are set in.

Howbeit in putting away the crime, he neyther vseth a bare deniall on­lye, nor waywardly retorteth slaunder for slaunder, but prooueth by argu­ments that it is false, that they layde to theyr charge. The first argument he taketh of circumstance of the time. These be not (sayth he) as ye suppose drun­ken, for it is but the thirde houre of the day. For the auncient fathers vsed to account twelue howers in the day, as may be gathered by the hystorie of the Gospell, and prophane wryters also. And bicause they beganne theyr count from the day spring or rising of the sunne, this thirde hower must be referred to the morning, and with vs in the summer time, it may be called seauen or eight a clocke in the forenoone. Peters argument therfore is of this sort. They that are giuen to drunkennesse begin to banquet and bouse to­warde euening, or the beginning of the night: But where it is nowe but morning, we cannot of right be accused of drunkennesse. But O happie state of those dayes, when men might reason after this sort. For although it be credible, that manye were giuen aswell to drunkennesse, as to other vices: yet such was the honestie of that time, that it was a shame to be drun­ken, and those that were giuen to such drinking, were drunken (as Paule sayth) in the night, for feare of open shame. In these dayes this argument should be of small force and authoritie, where as they euery where now rule the rost, which ryse earely to drinke wine as Esay complayneth of the vsage of his dayes.Esay. [...]. Yea, there be found amongst the Princes and Magistrates, which forgetting the saying of Salomon, ryse vp betymes to banquetting, and ryot. [...]cclesi. 10. But what speake I of Princes, seeing there be deuines, not free from this vice? I remember once, being at the Sessions Imperiall, where they went about to establishe a generall peace, and to appoynt an vniforme reli­gion through Germanie, howe I sawe a deuine of great name and fame, yea the standard bearer of the contrarie part, that sayde he woulde not dis­pute of so weightie a matter when he was sober. And he was so constant of his worde, that I sawe him not so fewe tymes as once well whitteled by one of the clocke. But would God there were not to be found, euen among them of our owne profession, which being infected with this publike and common euill of all Germanie, were not giuen to much to this quassing. And surely if there were none other argument apparaunt, this one were ynough, to reprooue the corrupt maners of these dayes. For who can denie but the dayes of Noah, and Lot be amongst vs, where with one mouth, all men talke of their cuppes, and to be drunken, is accounted with all states, and degrees, a commendable, and an honourable matter. This vice wee [Page 93] may thanke, not onely for corruption of good maners, but also for the ouer­throw of iustice and lawes, and the decay of religion, and oppression of the libertie of our countrie.

But returne we to Peters Sermon,The place of Ioel, second Chapter. who taketh an other argument of thinges spoken long before, to acquite the Apostles of suspition of drunken­nesse. For where euen the good also might iustly meruaile, howe vnlear­ned men shoulde sodenly come to speake such diuers languages, and to bee expert in them, and the wicked and mockers imputed it to drunkennesse: it was needefull the truth of the matter shoulde be more openly declared. Therefore Peter teacheth, that this was the worke of the holy ghost, the sending of whome he prooueth by the .2. of Ioel, to haue beene promised long before in the kingdome of the Messias. This Ioel prophecied in the time of Esay, and Micheas, and forewarned the people of the warres that Senna­cherib should make agaynst them. And least the godly should despayre, and thinke that God had left off to care for his people any more, he comforteth them, and sheweth how Israell shoulde not quite be destroyed, bycause the Messias should be borne of that people, whome God had ordeyned to be the Sauiour and redeemer of mankinde, and for the more comfort of them, de­scribeth in fewe woordes, the kingdome of the Messias. Which place Peter the more diligently and at large cyteth, for that he woulde accuse them of dol­tishnesse, and lacke of witte, which ascribed the most manifest effectes of the holye ghost, to drunkennesse. For this was a most filthie errour, not to marke and obserue so great a benefite of God, and that promised so long agone, and most diligently described, but to raile at it. This place giueth vs three things to consider. The first prophecieth of the plentifull and liberall pouring out of the holy ghost, which should be in the tyme of Christ. The o­ther describeth the troublesome estate of this worlde in the kingdome of Christ, insomuch that it reckoneth vp the punishments wherewith God will reuenge the vnthankfulnesse and incredulitie of the worlde. The thirde de­clareth the maner of saluation, and sheweth the way, howe men may escape safely all daungers. But at this present we will declare onely the first part.

This the Lorde in these wordes vttereth by the Prophete.The promise of the holye Ghost. And it shall come to passe in the latter dayes (sayth the Lorde) that I will poure out of my spirite vpon all flesh. And your sonnes and your daughters shall prophecie. And your yong men shall see visions, and your olde men shall dreame dreames. And on my seruaunts, and on my handmaydens, I will poure out of my spirite in those dayes, and they shall prophecie. These wordes are by themselues plaine and euident ynough, yet are they more deepely to be considered, by­cause of the things comprehended in them, seruing to our instruction.

The first thing to be obserued in them is, that where the Prophete prophecieth of the kingdome of Christ,The gift of the holye Ghost, is the greatest gift that GOD hath giuen vs. amongst the great and singuler be­nefites bestowed on vs by Christ, he chiefly commendeth the gift of the holy ghost. The cause thereof seemeth to me was, not for that the holy Prophete eyther was ignoraunt of other thinges, or despised them: but bicause next after Christ, there can nothing be giuen vs of God more excellent, than that spirite of Christ, which here is spoken of. For our heauenly father hath in­closed in Christ his sonne, all the treasures of his grace, and of our salua­tion. But men are regenerated by his holy spirite, to become the sonnes of God, and heyres of the goodes which Christ hath purchased vs. Which re­generation [Page 94] is so necessarie for vs, that vnlesse we be renued by the same, we cannot (as Christ testifieth) see the kingdome of God.Iohn. 3. The same spirite il­luminateth our mindes, to vnderstande the mysteries of the kingdome of heauen, and kindleth in vs the desire of them. Without the which light, the naturall man cannot perceyue the thinges belonging to the spirite of God.1. Cor. 2. This spirite is a comforter, by whome we being incouraged, are able to a­bide, and ouercome whatsoeuer aduersitie in this worlde, betydeth vs for Christes sake. And he doth not onely the part of a comforter, but is also a most faythfull counsaylour. For he telleth vs what to doe, and when we be in perplexitie and doubt, he lighteth vs the torch of truth, by whose conduc­ting, we escape the daungers of fayth, and ofsaluation. Beside all this, he is the earnest,Iohn. 14. and .16. 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, Rom. 8. Galath. 4. 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:Math. 7. 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,Math. 6. 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.After what sort and to whome the holy ghoste is giuen. 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, Galath. 3. 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 [Page 95] 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,2. Tim. 2. Iohn. 10. 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,The diffe­rence of the olde and new testament. 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:Exod. 19. Amoz 3. 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. Psal. 76. and .147. 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. Math. 8. There the Apostles receyue a commaundement, to preache the Gospell to all Nations. There Peter learneth vs howe,Marc. 16. there is no respect of persons wyth God, but in all Nations they that feare him, and worke righteousnesse, are accep­ted of him. Actes. 10. And here is fulfilled that which was spoken before by the Pro­phete: That the barren and desolate, should haue more children, Isa. 54. 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,Iohn. 1. 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,Math. 13. 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 all [Page 96] 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 boūtifully hath bestowed vpō vs.

The effect of the holy ghost is c [...]mmon to all beleeuers.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,1. Cor. 14. 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. Esay. 11. And the Lorde sayth. I will plant my lawe in the inwarde partes of them, and write it in their heartes: Hiere. 31. 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. Iohn. 6. Esay. 54. 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.’

[Page 97] 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 comprehen [...]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 thende 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,Which, the great day of the Lord is. 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 [Page 98] which he now describeth, should continue vntill the ende of that time drew neare when Christ appearing in the glorye of the father, and pronouncing a finall sentence vpon all flesh, shoulde appoint a full and absolute blisse to his faythfull deuoyde of all sorrowes, daungers and griefes, which they shoulde enioy both in body and soule.

The vse of the prophe­cies concer­ning ye trou­bles of the later dayes.It behooued therefore that this troublesome state of the worlde which shoulde alwayes remaine after the birth of Christe, and after he had fulfil­led the worke of our redemption, should be thus diligently described, least any man after this great promise of the holye ghost, and fauour of God, shoulde promise himselfe to haue all thinges in this worlde in peace and safetie, with which error we reade the Chiliastes in times past were bewit­ched.Chiliastae were suche as imagined that Christe and they after the generall doome should reigne perso­nally on earth 1000. yeres. And there want not in these dayes which hope for an vniuersall, and stable peace and tranquillitie ofall things vnder Christ, which bicause they see not as yet come to passe, they beginne to suspect all that is written of our faith and religion. They draw the cause of their errour out of the Pro­phetes descriptions of the kingdome of Christe, such as both otherwheres and also in Esay. xj. and lxv. Chapters are extant. But there are other pla­ces of Scripture which ought to haue bene ioyned with them, where wee are ab undantlye taught, that we ought to looke for no such thing in this worlde.Psal. 110. For Dauid sayeth: Christ shall reigne in the middest of his enimies. And Christe denyeth that his kingdome is of this worlde. Hee euerye where admonisheth his children of the crosse and bitter afflictions,Iohn. 18. which he would haue them prepared for.Iohn. 16. In the worlde (sayth he) you shall haue tribulation. They are therfore ridiculous in very deede, which contrarye to Christes saying, promise as well others as themselues, ease, peace, and tranquillitie in this world. And yet we denie not the things that are read in the Prophetes, touching a peaceable state of Christes kingdome. But we vnderstande them partlye of the tranquillitie of the minde, and of the spirituall ioye of the faithfull, and partly of the faithfull onely, and of the conuersation and fellowship which they onely haue one with another. For so they be truely at rest and certaine of their saluation, and dwell safely a­mong them, who (where before they might haue seemed Woolues and Li­ons) being conuerted to Christ, are become most meke sheepe and lambes. And yet manye stryfes and afflictions they shall abide,Math. 24. which (as Christe plainly admonisheth vs) shall be so much the more grieuous,Marck. 13. howe much nearer the vniuersall redemption of the godly approcheth: which when he commeth shall be cleane dispatched.Luke. 21. But to come at length to the woordes of the Prophete, two things in them seeme chiefly to be considered, wher­of one is the troublesome and vnhappie state of the worlde, which he sayth should be after Christ his comming in the fleshe: the other concerneth the causes of the euils and calamities which serue not a little aswell to comfort vs, as to instruct vs.

The state of the later days shall be verye troublous.He describeth the state of the later dayes in these wordes: I will shewe woonders in the heauens aboue, and tokens in the earth beneath, bloud and fire, and the vapour of smoke. The sunne shall be turned into darckenesse, and the moone into bloude. He maketh mention of straunge woonders, which bi­cause they be tokens of things to come, in considering of them, we must al­so comprehende in our minde the calamities and miseries which they por­tende. For it is not Gods propertie or custome to delude the mindes of [Page 99] men with vaine and ydle sights. And Iesus Christ in the gospel, repeating the same things, maketh mention of afflictions also, wherof these be signes and prognostications. Ye shall (saith he) heare of warres, and tidings of warres. For nation shall rise against nation, and Realme against Realme, Math. 24. and there shall be pestilence and hunger, and earthquakes in all places. The Prophet propo­neth diuers kinds of woonders, to make vs the more attent. He saith there shall be woonders in heauen, in the number whereof, blasing starres, fire­brands, flashings of light, flying Dragons, long starres like swordes and dartes, and what so euer such like maye be accounted, which although the Astrologers number amongst the things proceeding of natural causes: yet this place sufficiently teacheth vs that they be signes and tokens of cala­mities to followe. Furthermore he sayeth, there shall be also signes vpon the earth, amongst the which, earthquakes ought to haue the first place: whereby it is manifest great alterations of things haue many times bene portended. Herevnto appertaine the straunge inundations and ouerflow­ings of waters, monstrous births of children, the vncouth voice of beasts, springs of waters running with bloude, the straunge fruites of trees and plantes, with infinite others lyke, examples whereof we haue both in hy­stories and daily experience. But the Prophete returning agayne to hea­uen, maketh peculiar mention of the sunne and moone, whose brightnesse he sayth shall be obscured with horrible darknesse, and the terrible sight of bloude. The meaning of all which, is, that in the later daye such shall bee the countenaunce of the worlde, that whither soeuer wee turne our eyes, there shall appeare the horrible signes of Gods wrath and his iudge­ments, euen in those creatures, the vse whereof hath bene chiefly to sette forth the goodnesse of God, and to comfort man, amongest which, we take the sunne and moone to be the chiefe. Moreouer, if we compare the things here spoken with hystories, we shall see that all these things in sundry ages haue many wayes bene fulfilled. But what neede we runne to hystories? where in our owne dayes we haue seene many examples hereof, and may euery day still see newe. What age euer was there since the beginning of the worlde, wherein so many blasing starres haue bene seene, as hath ap­peared within these .xxxiij. yeres? I speake not of speares, swoords, darts, horses, sights of men, yea armed hostes, Lyons, and many other, which hauing bene seene in the Clowdes, haue feared the mindes of the lookers on. Who knoweth not of the [...]arthquakes and horrible inundations of wa­ters? The monstrous birth both of men and beastes brought forth with­in the space of this .xxx. yeares, no man can easilye number. Bloude hath sproong out of the earth, and runne, not in so fewe places as one. We haue seene in the eares of corne marueylous and straunge sights. The bearded grapes, and clusters hauing tuftes of heare growing out of them, haue vpbraided the Germaines with their drunkennesse, as it were men strong to drinke wine, as the Prophet sayth.

Here we must learne the continuall vsage of God which neuer punisheth man before he giue warning thereof by woonders,The vse of woonders. and that their seeing of these woonders should not be in vaine, he ioyneth most times his worde to the same. For where he woulde haue men to be saued, he doth nothing (as the Prophete sayth) except hee reueale his secretes before, Amoz. 3. vnto his seruauntes the prophetes. This may be prooued by the examples of all ages, from the [Page 100] first beginning of the worlde. Noah the preacher of righteousnesse went before the floud, by whose preaching the worlde might haue bene brought to repentance. Loth was sent by God vnto the Sodomites, by whose words and examples they might haue bene admonished. The Egyptians beside Moyses and Aaron sawe such horrible and monstrous tokens, that if there had bene any sense or vnderstanding in them, it might haue mollified their harts. Rachab the harlot testifieth that the Chanaanites had warning afore of the destruction to come. No man but meanly traueyled in the wrytings of the Prophetes, is ignoraunt howe many and faythfull aduertisements went before the captiuitie of Babilon. Concerning the signes and woon­ders that went before the last destruction of Hierusalem, and people of Iurie, Iosephus and Egesippus haue written most straunge and monstrous things. I let passe the things conteined in other histories, the truth wherof was always tryed by the effect falling out. By these let vs learne to know the goodnesse of God, and to iudge of the woonders and straunge signes of our days, least if we (like blind and deafe folke) neglecting them, be found despisers of God, and suffer grieuous punishment for our contempt.

But some man may maruell what shoulde be the cause of so vnfortu­nate and troublous a state,The causes of the trou­blous estate of the later dayes. seeing the sonne of God appeared in the fleshe, to make a loue daye betweene God and vs, at whose birth the Aungelles were hearde to sing: Glory be to God on high, peace vpon earth, and vnto men a good will. Where nowe God may seeme more angry and more of­fended with the earth, than before his sonnes incarnation. Surely here­of in tymes past, the enimies of Christian profession, tooke occasion to in­ueigh against Christes religion: as after whose birth, a whole sea of mis­haps burst into the earth, and ouerflowed all mankinde: whose slaunders Tertullian, Cyprian, Augustine, Arnobius, and diuers of the auncient wry­ters haue grauely and learnedly aunswered and confuted. Yea, we shall finde some among the professours of Christianitie, whome the considera­tion of these euils doth not a little dismay. Therfore to marke and search out the cause of these euils, is neyther vnprofitable nor superfluous, but two wayes to be obserued. For it is to be searched as well in the godly as the vngodly: and so it shall easily appeere that the cause of these calamities is in vs, and that the Christian faith and Christ himselfe is in no fault. In the vngodly needeth no great inquisition to finde the cause, whereas they dayly commit many thinges which deserue the wrath and punishment of God. For eyther there reigneth in them the lyfe of Epicure, and a carelesse contempt of God and all holynesse, or else superstition and idolatrie. Both these engender an hatred to the truth, and stirre vp persecutions agaynst the ministers of Christ, which by the light of the truth, reprooue licentious liuing, and accuse superstition. These things reigne in our dayes, yea they swarme in euery place, that there is no man so blind but may see them, nor none so impudent that can deny thē. We may heare euerywhere mockers, which (as Peter warned vs) with prety taunts can deride the day of iudge­ment, and call the resurrection of the deade into question, yea flatly deny it. And they that can brydle their tongues, yet with licentiousnesse of life testi­fie, that they are stained with the same impiety. Against these the professors of religion set themselues, but being superstitious and giuen to grosse ydo­latrie, they fight for their colde ceremonies, for mans traditions, for the [Page 101] painted righteousnesse of their owne workes, with no lesse vngodlynesse and waywardnesse, than the Iewes in times passed stroue for the righte­ousnesse of the lawe. Both these kindes of men consent in oppugning the truth, as once we reade the Phariseys dalied with the Herodians against Christ. And the matter is not concluded in wordes and argumentes, but with chaines, imprisonments, haulter, fire, and sworde. And vngodly­nesse in many places is gone so farre, that there is counted no more hey­nous offence, than purely to confesse Christ, and boldlye to defende the ve­ritie of the Gospell, and the synceritie of Christian faith. These thinges bi­cause they are daily committed, it needeth not further to search the cause of the calamities that are daily seene, considering how the same wickednesses caused Israel in times past to be led captiue to Babilon, and afterwarde vtterly to be rooted vp. Reade the second booke of Chronicles .xxxvj. Math. 23. Luc. 19. Chap.

But I knowe (thou wilt say) the wicked are auctors of euill, and that their doinges deserue more grieuous punishmentes, than they yet feele.The godlye also are cause of calamities But what maketh this to the godlye and syncere worshippers of Christ, who are wrapped in the same calamities, & whome we see are the first that feele the smart of them? Ought the impietie and frowardnesse of the vn­godly to preiudice them? Howbeit we must in the godly not only consider the truth of their doctrine, sinceritie of fayth, and integritie of religion, but also the imperfection and vices which cleaue vnto them by reason of the flesh, and then it shall appeare, that they are not faultlesse, and suffer not for others faultes. For in them many times the desires of this world shew themselues, and not seldome times vnder the cloke of Christ, they seeke with the sonnes of Zebedaeus their priuate honours, dignities and riches. Therfore it is necessarie that they also doe drinke of the cup of Christ, and being exercised with afflictions, learne that the kingdome of Christ is not of this worlde. Furthermore oftentimes, the godly are to bolde and confi­dent, through securitie, whereof they slippe into many enormities, which thing (as is manifest) happened to Dauid, and manye others. Therefore it behooued that that carelesnesse and securitie should be shaken of with afflic­tion, and with the Crosse, least they also shoulde grieuously offende, or that when they had offended, they might learne to saye with Dauid: Psal. 119. It is good for mee that I haue bene in trouble, that I maye learne thy statutes. My soule melteth away for very heauinesse, comfort thou mee according to thy worde. And bicause God considereth the contrite in heart, and Christ calleth them that traueyle and are heauie laden vnto him: it is necessary we be brought downe by afflictions, that when we feele our selues burthened and heauy loden, we maye go the gladlyer vnto Christe. Besides this: The seruaunt that knoweth his maisters will, and doth it not, shall be the sorer beaten. Luc. 12. And if we woulde iudge or accuse our selues, 1. Cor. 11. we shoulde not be iudged or condem­ned of the Lord. But bicause moste times we flatter our selues, and winke at other mens faultes, Gods iudgements are necessary, to shewe that he is no fauourer or allower of sinne. Last of all, the glorie of God requireth that where he punisheth the wickednesse of the worlde, iudgement shoulde beginne at his house, as the Apostle sayth, least he might seeme to beare and allowe in his owne folke, that he seuerely punisheth in other.1. Pet. 4. If we consi­der well these things, we shall haue no occasion to complaine or finde fault [Page 102] with God. Great comfort we maye gather hereof, if we marke the diffe­rence betwixt the afflictions of the godly and vngodly. For the one, bi­cause they neyther can nor will repent, haue no ende of their afflictions, but eternall torments in hell remayne for them. But to the other, they be as the rod of a father, wherwith they are quickened to amende their liues, to bee zealous in fayth, to be feruent in godlynesse, and to be desirous of Gods worde, and the ende and vse of them, is that none should perish with the vnhappy worlde.1. Cor. 11. So the things that are written touching the trouble­some state and calamities of the later times, serue for all ages. For they feare the wicked with threates, that they maye vnderstande what to hope for bicause of their contempt of Christ and his Gospell. And the godlye be admonished by them of their duetie, & hauing warning of his will, streng­then their mindes against the offence that riseth of such aduersitie. But re­turne we to the place of the Prophete.

The waye how to escape these calami­ties.In the thirde and last part of this place, he sheweth a remedie against these calamities, and the way how we may escape and auoyde them. And Peter would not omit that part, bicause the Iewes might see, that the same way of saluation in times past was shewed by the Prophetes, which he nowe preached. And this is a great argument of Gods goodnesse, which in the middest of aduersities so fauourably sheweth the way howe to auoyde them. For looke how terrible the things are which go before the state of the later dayes: so pleasant and comfortable are the things that follow after. For the Prophete sayth: And it shall come to passe that whosoeuer calleth on the name of the Lorde, Rom. 10. shall be safe. This is a most notable and verye e­uangelike sentence, the which Paule also vsed to beate downe the righte­ousnesse of the lawe and of workes. And in this present place Peter taketh occasion of the same sentence, more at large to discourse of Christ. We will briefely speake of such things as are to be considered in the same.

Saluation consisteth in inuocation.First he sheweth that there is saluation and deliuerye by inuocation, which the Scriptures with great consent teach to be due vnto God onely. Ergo, in our selues there is no hope of saluation or deliuerye. For if there were any strength in our selues to saue vs by, it were an absurde thing to seeke saluation otherwheres. And the saluation also which is shewed vs to be in God without our selues, we cannot attayne vnto through our owne power and abilitie. For we haue neede to vse inuocation and prayer, which are due to none but to him, in whose meere kindenesse and liberalitie we put our trust. For he that is perswaded he hath deserued any thing, vseth no intreatie or prayers, but law and right, in requiring those things which are due vnto him. It is manifest therefore that both saluation is to bee founde in God onely, and that the same is the meere and free gift of his li­beralitie, and that we must labour to obtaine the same by prayers and con­tinuall inuocation.

This done, he setteth forth the maner howe we shoulde inuocate him, wherein manye are perplexed and much in doubt.The maner of inuocatiō. For there be some that vnderstande well ynough how all saluation is in God onely. But they sup­pose by reason of their sinnes, they are debarred from the maiestie of God, and therefore eyther they abstayne altogither from inuocation, as vnpro­fitable and superfluous, or else they exercise it to coldely, and without faith. But to these, the Prophete proponeth not only the Lorde, but the name of [Page 103] the Lord to be inuocated. But what name of the Lord shall we say this is? Is it any peculiar name consisting of letters and sillables, wherby (as we see in the names of other things) the nature of God, his disposition, and all his properties be comprised? I will think no man so simple, as that he sup­poseth the euerlasting, incomprehensible, infinite and vnspeakable essence and nature of God, can be comprehended in a fewe of letters. Therefore that is called the name of God, after the maner of men, that setteth forth God to vs to be knowne, as farre as is possible. And hereto are to be re­ferred whatsoeuer things are spoken of his maiestie, veritie, iustice, good­nesse, wisedome, grace, power, mercye, and all his whole nature. And bi­cause these things be moste euidently seene in Christe onely, which is the expresse ymage of God the father, and the brightnesse of his glory coeter­nall with him and consubstantiall, therfore he may well be called the name of God, in whom all inuocation ought to be made. For he was seene in the flesh, and hath reuealed to vs whatsoeuer things are meete for vs to know concerning God.Iohn. 1. God also hath made him an Aultare and propitiatory for vs, in whome we offer to him prayers, and all kinde of worship. To him hath God borne witnesse from heauen saying:Math. 3.17. This is my beloued sonne in whom I am well pleased. And by him is there an entraunce for vs vnto the throne of grace, as the Apostle teacheth.Hebr. 4. Therefore all that will inuo­cate God, are sent vnto him, both that they might beleeue God to be suche an one, as he is declared in Scripture to be, and also desire of him to be saued, and hearde for Iesus Christes sake. This reprooueth our righteous­nesse, and teacheth vs that we are voyde of all merites before God. For if in our prayers we haue neede of anothers helpe, which (vnlesse they be of­fered by Christe) are not allowed of God, what hope shall be left vs all our life after, if Christ be taken from vs? But bicause he is comprehended by fayth, it is meete our prayers shoulde proceede of faith, and of such a fayth, as certainely beleeueth that we for Christes sake are accepted with God. Hereof sprang that auncient vsage of the Church, where all prayers for the most part are concluded with the name of Iesus Christ. For the ho­ly fathers well knewe the saying of Christ:Iohn. 14. No man commeth to the father but by mee. Also this same doth recreate with marueylous comfort, mens myndes that are afrayde with the conscience of their sinnes. For al­though we see our selues such as are vnworthy whom God should doe for, and whome he should mercifully heare: yet a most certaine and an infalli­ble trust riseth in our mindes, which maketh vs to think that Iesus Christ is ours, and that we shall be hearde of God, bicause of our faith in him. And this is that true inuocation which Christ himselfe teacheth to consist in the spirite and in truth. For fayth springing in vs of the holye ghost,Iohn. 4. lea­deth our mindes and spirites into the contemplation of God. And bicause it breedeth in vs a sure trust of the grace of God, our prayers cannot bee feyned, but are a most true testimony of our faith and hope.

Wherefore the Prophete promiseth vs a most excellent fruite in them,The fruite of inuocation. when he sayth: that he shall be saued that calleth vpon the name of the Lord. Where we may note a double consolation. First it is an vniuersall promise which promiseth saluation to all them that call vpon the name of the Lord. Ergo, here is a doore of saluation opened to all men, from entring into which, we are not kept backe, neyther by pouerty, nor infamy of the world, [Page 104] [...]yther by diseases, nor cruell torments, neyther by sexe nor age, neyther by difference of nation or kindred. Nay, we cannot be put by, neyther by sinne nor death, bicause in Christ we haue expiation of all our sinnes, and he hath ouercome death and the gates of hell. Furthermore, saluation is absolutely promised, so that we see they haue all things necessary to sal­uation that call vpon the name of the Lorde. Wherevpon we gather that they which feele no taste nor comfort of saluation by their prayers, call not vpon the name of the Lorde, that is, they are destitute of faith in Christe, which fayth will not suffer our prayers to be made in vaine. And this is the only way of saluation which the holy scriptures teach vs euerywhere. And Peter thought to make mention hereof in this place, to thintent the Iewes might vnderstand how they could none other wayes be deliuered from the imminent daungers, and the horrible iudgement of God, but by casting away all trust in their owne workes and righteousnesse, and tur­ning vnto the throne of grace, by the fayth that is in Iesus Christe. The same must we also in these dayes marke and consider. Whatsoeuer trou­bles or calamities the Lorde or his Apostles foretolde shoulde happen in the later dayes, they vrge and assault vs on euerye side. The wysest and greatest men consult in euery place, how to get a waye and remedye to bee saued. And the vnhappy successe of things in these dayes, teache vs howe vayne all counsayles be that proceede of mans deuyse. Let vs therefore holde this waye, which as it is the most simplest and playnest, and deliue­reth vs from many cares and troubles: so is it infallible and certaine, bi­cause it stayeth and resteth vpon the promise of God, which no force of the worlde can ouerturne. Wherfore, let vs acknowledge our sinnes, and in them let vs seeke the causes of the euils which we suffer. Let vs vse the acknowledging of our sinne, to beate downe the affiaunce in our owne righteousnesse. And then turning vnto God, let vs call vppon his holye name, who surely will heare vs, and deliuer vs for his names sake in Ie­sus Christ, to whome be blessing, honor, power, and glory for euer. Amen.

The .xiiij. Homelie.

‘YE men of Israell heare these wordes. Iesus of Nazareth a man approued of God among you, with myracles, woonders and signes, which God did by him in the middest of you, (as yee your selues knowe) him haue you taken by the handes of vnrighteous persons, after hee was deliuered by the deter­minate counsell and foreknowledge of God, and haue crucified and slaine him, whom God hath raysed vp, and loosed the sorowes of death, bycause it was impossible that he shoulde be holden of it.’

WE haue hearde the first part of Peters Ser­mon alreadye, wherein he cleareth the Apostles from the crime of drunkennesse, and teacheth how they were endued with the holy ghost. He vseth in the place of de­monstration, the testimony of the Prophet Ioël, which he so rehearseth, that therewith he declareth the horri­ble punishmentes remayning for the contemners of the Gospell, and teacheth the onely way of remedye and escape to be the fayth in Iesus Christe: which things bicause they were sufficient to feare them [Page 105] that were not altogither incurable: the Apostle passeth to the other parte, where he preacheth Christ, whome of late we sayde was the chiefe marke that the Apostles shotte at in all their doctrine. And least his preaching might be in vayne, he so proposeth the matter, that he stirreth vp their mindes with the conscience of their sinnes, to the ende that being feared therwith, they might with the more feruent fayth and greedinesse embrace Iesus Christ, in whom they heard saluation was preached. And his chiefe studye is to be short and playne, least any man might thinke, the know­ledge of Christ, and the way of saluation contayned therein, to be lyke the dreames of the Philosophers, which neyther can be explicated in infinite volumes, nor be discussed by any disputations, nor fully be comprehended of anye man. For he compriseth the chiefe articles of our fayth in fewe woordes: which whosoeuer vnderstandeth, he hath both attayned to the knowledge of Christ, and to all the waye of saluation. For first, he descry­beth the person of Christ, and teacheth vs what he is and howe we should knowe him. Secondly, he intreateth of the passion and death of Christ. Thirdly, he declareth his resurrection. Of these three we meane to saye so much as his spirite shall giue vs grace.

In speaking of Christes person, he handleth all things prudently,The person of Christ. and circumspectly, least they that were as yet weake, might take occasion of of­fence. For when he had gotten them to be attent, by a short kinde of exhor­tation, he bringeth them by little and little, to the knowledge of Christ, saying: Iesus of Nazareth, a man approoued of God amongest you, by myra­cles, signes and woonders, which God wrought by him in the middest of you, as ye your selues know▪ &c. In the which words he pronounceth of Christ two things. First, that he was a man: for he calleth him one of Nazareth, which name he had of Nazareth a Citie of Galiley, where he was brought vp, as appeareth by the storie of the Gospel. But bicause this seemed not sure and strong ynough, he calleth him Virum, that is to say, a man, which name a­greeth to none but him that is a very man in deede. And Christ is truly cal­led a man, bicause as Paule saith, he taketh on him no Angels nature, Heb. 2. or other heuenly essence, but the sede of Abraham. Furthermore, least any man might take him for some common person, he maketh a difference betweene him and other, adding: approoued of God amongest you with myracles. &c. And although he purposed to teache the diuinitie of Christ, yet he prudently as yet, dissembleth the name of God, which would haue seemed very straunge in the eares of the Iewes. He woulde haue them by his deedes to learne that he was very God, whome hitherto they thought to be onely but a ras­call and common person. It is as much as if he should saye: I preach vn­to you Iesus of Nazareth, which many of you iudge to be but a man only. But you ought to consider that God hath openly shewed in him many de­clarations of a diuine nature, the ende of all which, was to commend him vnto you, and to teache you, that he was that long wayted for sauiour of mankinde, which in tyme past he promised you. And the workes of Christ whereof God commended him, he adorneth with three titles. First, he cal­leth them powers, or vertues, least he might seeme to haue any affinitie with Iuglers. For the things which the Euangelistes write of him, he did verilye and in deede, and of his owne power, as Luke plainely testifieth, where he sayeth,Luc. 6. vertue or power went from him whereby the sicke were [Page 106] healed. And himselfe sayth in another place, power or vertue went from him,Luc. 8. when he healed the woman that was sicke of the bloudy fluxe. Then he calleth Christes workes woonders, bicause they exceeded the common course of nature, and drewe the mindes of the beholders into an admira­tion and amazednesse. But bicause the things whose causes we know not, are oftentimes taken for woonders, when in deede they portende nothing, at length he calleth the thinges that Christ did, signes. For the workes of Christ had a certaine ende, which was to beare witnesse of his Godheade, and of his office. For by them he was knowne to be both the sonne of God and also he that was promised to be the redeemer of the worlde. For the which cause he sent the disciples of Iohn to the consideration of his works.Math. 11. And oftentimes he inculcateth his workes to the Iewes, and vpbraydeth them, so that the fault of their incredulitie is the greater. The works (sayth he) that the father hath giuen me to finishe, the same workes that I doe, beare witnesse of me that the father hath sent me. Iohn. 5. Againe, If I doe not the workes of my father, beleue me not. But if I doe, and ye beleeue not mee, beleeue the workes, Iohn. 10. that ye may knowe and beleeue that the father is in me, and I in him. And againe: If I had not done among them the woorkes which none other man did, Iohn. 15. they should haue had no sinne. Therfore Peter doth very wel to call the workes of Christ, signes. He sayth these signes were done amongest them, and he calleth none other to witnesse the same but themselues, to whome he preached, which did see them. And so he quippeth their greate waywardnesse and ingratitude which coulde not be mollified and ouer­come with so many and so great benefites of Christ, being so marueylous and woonderfull. He also goeth about by the consideration hereof, to bring them to the knowledge of Christes diuinitie, wherof not long after, he dis­courseth more largely. For although he here say that God did these things by Christ, yet it derogateth nothing from the power and diuinitie of Christ, whereas he confesseth these workes are giuen him of the father, and that the father and he be all one.Iohn. 14.

In these things we are taught the true knowledge of Iesus Christe. He is very God and man in one vnseparable person.Christ is ve­ry God and man. Uerye God from e­uerlasting begotten of the father. Man made of a woman, when in the tyme appoynted he came into the worlde to be the redeemer of mankinde. And we must well marke the difference of the natures, to saye, the diuine and humaine, which neyther deuyde the vnitie of person, nor by reason of the vnitie are confounded among themselues. For the properties of bothe the natures remayne inuiolable, whole and sounde, according as the E­uangelists teach vs in euery place. For euen Christ himselfe which tou­ching his diuinitie, is all one with the father: speaking of his manhoode, confesseth his father to be greater than he.Iohn. 10. And Christ in his humanitie or manhoode dyeth: who in his diuinitie or godheade, is subiect neyther to death, ne yet to any other corruption. Such an one doth the holy scripture teach vs euery where that Christe is. For whome the Prophetes call the ofspring and sonne of Dauid, the same they vse also to call the father of eter­nitie our Lorde,Isa. 11.9. and our God. And whome they prophecie shoulde be borne in Bethlehem, Ierem. 23. his progresse and outgoing they confesse to haue beene from the beginning and from euerlasting. Yea, the Lorde himselfe speaking of Christ,Mich. 6. sayth: Aryse O thou sworde, vpon my shepehearde, and vppon the [Page 107] man which is my fellow, or (as some interprete it) my coequall. Zach. 13. In the which words the two natures of Christ are more cleerely to be seene than the day. For God calleth him Virum, that is, a very man, and also testifieth that he is his coequall. Manye other testimonies might be brought to this pur­pose, if neede so were, which they that reade the scriptures, maye euerye where see. On these things rest the first articles of our fayth and beliefe in Christ. For we protest that we beleeue in the onely begotten sonne of God, our Lorde Iesus Christ, which was conceyued by the holy ghost, borne of the virgin Marie, and so foorth. To the declaration whereof, all those things serue that are written in the Euangelistes concerning the mysterye of his incarnation. See Luke. 1. &. 2. Iohn. 1. Math. 1.

It shall be profitable for vs to holde fast the knowledge of both natures in Christ, bicause that vppon these dependeth the office of Christ,The vse of Christes di­uinitie and humanitie. and the certaintie of our saluation. For where it is manifest that he is both God and man, we certainly beleeue that he is a mediatour betweene God and man, bicause such ought to be the condition of a sequester, or mediatour, that he may be accepted of both the parties at variance. But the infirmity of man was not able to abyde the rigour and maiestie of Gods iustice, no more than the iustice of God alloweth mans righteousnesse, which is no­thing. Therefore Iesus Christ was founde out, who being the sonne of God, of the same eternitie and substance with God, was made man, and ioyned both the natures so togither in one person, that by his meane, we haue a peace renued with God, and a free entrance prepared to the throne of grace. His merite the father can not deny, bicause he is both his beloued sonne, and also free himselfe from all sinne and wickednesse. To him also maye we safelye trust, considering he hath experience of our infirmities, and knoweth howe to haue compassion on vs. Wherevnto Paule had a re­spect, saying: We haue not an high Priest which cannot haue compassion on our infirmities, but was in all poyntes tempted lyke as we are, Heb. 4. but yet without sinne. Agayne: Forasmuch then as the children are partakers of fleshe and bloude, he himselfe also lykewise tooke part with them, that through death he myght vanquishe him that had Lordship ouer death, that is to say, the deuill: and that he myght deliuer them which through feare of death, Heb. 2. were all theyr lyfe time subdued vnto bondage. For he in no place taketh on him the Angels, but the seede of Abraham taketh he on him. Wherefore in all things it became him to be made lyke vnto his brethren, that he might be mercifull, and a faith­full high Priest in things concerning God, for to purge the peoples sinnes. For in that it came to passe that he himselfe was tempted, he is able to succour thē also that are tempted. The consideration of these things might teach men how they dote, which leaue this only mediatour Iesus Christ, and turne them vnto creatures, and thinke their causes must be relieued by intercession of Saintes. In which doyng they plainly testifie that they are voyde of the knowledge of Christe, forasmuch as they are ignoraunt of his office, and of the causes, for the which, he being God from euerlasting, would take ve­rye manhoode into the vnitie of his person. He surely sayth in the Gospell: No man commeth to the father, but by me. Iohn. 14. And Paule as he acknowledgeth one God, so he testifieth that there is but one mediatour betweene God and man, that is Iesus Christ.1. Tim. 2. But bicause we shall otherwheres haue occasion to speake more largely of these things, let these fewe suffice for this [Page 108] present. And let vs take it for a great comfort that we see his Godheade, whome we reioyce in as our sauiour and redeemer, and after whose name we be called Christians, prooued by so many argumentes. Let vs now re­turne to Peters sermon, and to the explication thereof.

The passion and death of Christ.Secondarilye he setteth forth the passion and death of Christ, in suche sort, that he laboureth to bring them in feare, considering howe heynous a matter they had committed. For he sayth: This Iesus haue you taken by the handes of vnrighteous persons, after he was deliuered by the determinate coun­sell and foreknowledge of God, and haue crucyfied and slayne him. Three things are here affirmed concerning the death of Christ. First, he accuseth all the people of so horrible a murther. You (sayth he) haue crucified him, and slayne him. Yet Peter was not ignoraunt that the souldiours hong him on the crosse with their owne handes. And yet truly doth he lay this crime to all the peoples charge, bicause they did not only consent to his death, but also required with importunate and sedicious clamour to haue him cruci­fied, and with their importunacie ouercame Pylate which long withstoode them, as the Euangelists teach vs.

The prea­ching of the Gospel must begin with reproouing of sinne.By this example of Peter we are taught howe to beginne the preaching of the Gospell: verily with the rebuking of sinne, the which must be detec­ted, published, and accused. For except men acknowledge their sinnes, they will not care much for Christ, so long as they thinke they haue no great neede of him. For it fareth in this matter as in the diseases of the bodye. They that eyther perceyue not their sickenesse, or else go about to hide it, care not for Phisicke, neyther will they receyue the Phisition, though he offer himselfe. So, whosoeuer feele no conscience of their sinnes, or thinke their sinnes may be dissembled or purged by their owne satisfactions: they neyther seeke Christ greatly themselues, nor worthily receyue him, shew­ing himselfe to them in his Gospell, but standing rather vpon the affiance of their owne righteousnesse, feare not to withstande him. Whereof we haue manye examples in the Phariseys. For the which cause Christ pro­fesseth he is the Phisition of those that be sicke,Math. 9. and that he came not to saue the righteous,Luc. 5. but to call sinners to repentance. And speaking of the holy ghost,Iohn. 16. amongst his properties he first reckeneth, that he shall reprooue the worlde of sinne. Agayne, when he commendeth the preaching of the Gospell to his Apostles,Luc. 24. he will first haue repentance to be taught, next af­ter which, he will haue remission of sinnes to be ioyned. Therefore Peter doth not without a cause proceede in this order, that speaking of the death of Christ, he first prooueth his hearers to be guiltie, and to be the auctors thereof. And so were it necessary to haue Christes death preached in these dayes, that all men myght vnderstande the sonne of God dyed for their sinnes, and that they were the auctors thereof. For thus it shall come to passe, that men shall learne to be sorye in their heart for their sinnes, and shall embrace the saluation offered them in Christe with the more feruen­cye of fayth.

But least Peter might seeme to accuse the Comminaltie only, he addeth another thing,The bolde­nesse of P [...] ­ter in rebu­king sinne. whereby the heades and chiefe are accused to be the ring­leaders of so heynous a deede. For you (sayeth he) haue taken him by the handes of vnrighteous and slayne him. But who are those wicked and vn­righteous? The first among them is Iudas, sometime a disciple of Christ, [Page 109] and an Apostle, but afterward a capitayne to them that tooke Iesus. The next to him are the high Bishops, with all the Colledge of Scribes and Priestes, who brybed Iudas with money, and hyred him to doe so outragi­ous a mischiefe. In the same number may Pylate be reckoned, which sit­ting in iudgement as Lieutenant to the Emperour, pronounced sentence of death vpon him. And Herode is not altogither faultlesse, who when he myght haue set him at libertie, being sent vnto him, thought it better when he had mocked him, to sende him backe agayne. All these Peter comprehen­deth vnder the name of vnrighteous, whose power and authoritie was greatest in the Citie of Hierusalem. Howe daungerous a matter it was thus to saye, he shall easily perceyue that diligentlye considereth the state and degree of these persons. It is an heynous offence to saye the sentence of the Iudge condemning the guiltie, is vniust and vnrighteous. Yet Pe­ter boldly sayth so in a most populous Citie, where the remembraunce of Christ whome he so highly commendeth, was yet very freshe. Here there­fore (as in a glasse) we maye beholde howe stoute and bolde defenders of Christ the holy ghoste maketh them, whome he doth vouchsafe to inspire with his spirite. We are also taught what libertie and freedome of speach ought to be in the ministers of the worde to accuse publike offences, and how little they are to be regarded who require I can not tell what maner of modestie in the ministers. For we neede not thus to extenuate sinne,Psal. 36. which otherwyse of it selfe (as Dauid sayeth) vseth to flatter vs. Nor wee must haue no respect of persons, seeing the person or the auctor can not ex­cuse sinne: yea, howe much more of authoritie the offender is, so much more hurtfull is the offence. Besides, the minister is a publike person, to whose office and charge it is manifest all men are subiect. For Christ hath made him a stewarde of his housholde, wherein are riche, poore, Nobles,Math. 24. and Commons, Magistrates, and subiects. And that the Lord saith to Hie­remie, is spoken to all ministers: Beholde, this daye doe I make thee a strong fensed towne, an yron piller, and a brasen wall, against the whole lande, against the kings and mighty men of Iuda, against the priests and people of the lande. Ierem. 1. Therefore whosoeuer haue taken vppon them the office of teaching in the Church, let them regarde no reasons of the worlde nor of the flesh, wher­by to be made afrayde, but let them rather followe the examples of Iesus Christ, the Prophetes, and the Apostles, all which (it is plaine) vsed the like libertie in reprehending of sinne that Peter vseth in this place.

And whereas the things he spake of Christes death myght giue occa­sion of much offence,Christ dyeth by the ap­pointment of God. as though he had bene oppressed by the craft and power of men, and therefore myght seeme not to be God: Peter preuenteth this offence, saying he was deliuered into the hands of vnrighteous men, by the determinate counsell and foreknowledge of God. For this is as much as if he had sayde: let no man thinke that eyther Iudas the traytour, or the Priestes, or Pylate, had eyther so much counsell or power, as to doe anye thing herein which God knewe not, or suffered not to be done. For whatsoeuer chaunsed vnto Christ, came to passe by his foreknowledge and decree. Whervnto also he had a respect in his Epistle, where he sayth that before the worlde was made, Christ was ordeyned before hande for this ende. 1. Pet. 1. For demonstration sake, may be brought the promises of God made in the beginning of the worlde, and the Oracles of the Prophetes, which teache [Page 110] none other waye of our redemption and saluation, than that which is got­ten by the bloude of the sonne of God. Uerily Esay sayeth, that the Lorde hath brought to passe,Esay. 55. that the iniquitie of vs all is heaped vpon him. It was therefore the decree and worke of the same Lorde, that our sinnes by his bloude shoulde be pourged. This is a notable place to cause vs to learne rightly to iudge of Gods prouidence.

The proui­dence of God hath both counsell and prescience in it.Let vs marke therefore that he toucheth not only Gods prescience, as it were, by the way, but also maketh mention of Gods counsell or decree: Yea, he setteth it before Gods prescience, bicause he testifieth it was an ap­pointed and determined matter, which is as much as if he should saye in our maner of speach: all this businesse was concluded by the premedita­tion, and long before deuysed counsell of God. Here is confuted the glose of them, which imagine nothing in God almost but prescience or fore­knowledge: saying that God foretolde by the Prophetes, that he fore­knew shoulde come to passe, taking from him in the meane whyle all pro­uidence and administration of things. Which men seeme to me, to make God an ydle gazer vpon the worlde, and a slouthfull and sluggishe bodye, suffring many things to be done agaynst his will, and otherwyse than he had appointed. But Dauid instructeth vs farre otherwise, which sayth, that God beholdeth the things done in heauen and in earth,Psal. 113. and maketh him al­so to rule kingdomes, and to gouerne all things with his becke. And Pe­ter in this place sayth that God foresawe not only the falshoode of Iudas, the bloudy enterprises of the Priests, and the iniquitie of Pylate, suffring them to come to passe by a certayne ydle permission, but also deduceth all the suc­cesse of this businesse, from the certaine and determinate counsell or decree of God. And that that happened in the sonne of God, ought to be vnder­standed of the vniuersal gouernance of mankind, which God susteineth and wieldeth, vnlesse we suppose that God which is alway constant in himselfe, is swarued from his common order and vsage. But chiefly it is conuenient we consider the ende wherefore Peter alleageth the decree of Gods proui­dence:The vse of Gods pro­uidence. which ende bicause many obserue not, they by and by crie out that we make God the auctor of euill, bicause we say all things depende vppon his counsell and appointing. Howbeit Peter in this place neither excuseth Iudas nor his complices, nor yet chargeth God with that they wickedly & vniustly did. For where they sinned of their owne voluntary malice, and set before their eies neither the counsell of God, nor the redemption of mankinde, but folowed the naughty affections of couetousnesse, ambition, and hatred: the fault was in themselues, and iustly were they punished for the same. Peter maketh mention of Gods prouidence and decree, bicause he woulde put a­waye the slaunder and offence of the crosse, and teache vs howe to iudge of all Christes affayres and our redemption. The same vse of Gods proui­dence must we also set before vs, that it may serue as well to the instructi­on of our fayth and lyfe, as for our comfort in aduersitie. So by the decree of prouidence, the scriptures teache vs that our saluation dependeth vppon the meere grace of God, who before the worlde was made, ordeyned Ie­sus Christ to be our redeemer, and chose or elected vs in him. See Ephe 1. Rom. 9.10.11. &c. And thither doth Christ sende vs saying: you haue not chosen me, Iohn. 15. but I haue chosen you. Againe: without me you can do nothing. Therefore the consideration of predestination and Gods free election, only [Page 111] beateth downe the pryde of mans righteousnesse, & the perillous affiance that we haue therein. The same bringeth vs most strong comfort in ad­uersitie, when the wicked are in prosperitie and aloft. For why shoulde a man be offended at them, considering he is sure that he is vnder the tuiti­on of Gods prouidence, and that no aduersitie can happen vnto him with­out the will and pleasure of God? Therefore Christ sendeth vs to the flowres of the fielde and birdes of the ayre, in the which, Gods prouidence is most easily perceyued: and comforteth the Apostles agaynst the slaun­ders of persecution with arguments taken from them, saying: Are not two little sparrowes solde for a farthing? Math. 6. and .10. And one of them shall not light on the grounde without your heauenly father. Yea, all the heares of your heade bee numbred. If we examine these wordes after the capacitie of our reason, I know they seeme to exceede all truth. But if we consider the wisedome and omnipotencie of God, which farre passeth all mans reason, there can no­thing be sayde that maye seeme so farre to exceede the truth, but his force and power pierceth through it and passeth it. See what is written. Psal. 139 and .147. If we set these things before our eyes, the consideration of his prouidence shall yeelde vs much learning and comfort. And if any man wil go beyonde this, and passe his boundes, to him we saye as Salomon some­time said: He that will search out high things, it shall be to heauy for him. Prou. 25. And as Paule sayde: What art thou O man which disputest with God. &c. See the place. Rom. 9. Neyther was it without the will of God, that the Apo­stle which was rapt into the thirde heauen, and hearde wordes not meete to be vttered to man, disdeyning to answere curious questions about this matter of Gods prouidence and predestination, concludeth all that dispu­tation with an exclamation full of admiration and woonder, saying: O the deepenesse of the riches, both of the wisedome and knowledge of God. Howe vnsearchable are his iudgements, and his wayes past finding out: For who hath knowne the minde of the Lorde? or who hath bene his counseller? or who hath giuen vnto him first, and he shall be recompensed againe? For of him, and through him, and for him, are all things. To him be glory for euer. Amen.

Last of all,The resur­rection of Christ. Peter ioyneth the resurrection of Iesus Christ from the deade, in these wordes: whom God hath raysed vp, and loosed the sorrowes of death bicause it was impossible that he shoulde be holden of it. This 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: Hose. 13. 1. Cor. 15. 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 [Page 112] 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, Iohn. 5. 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: Heb. 2. 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,Rom. 4. 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, Rom. 10. 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,Rom. 8. 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 [Page 113] 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,Psal. 16. he prooueth that the resurrection of Christ ought to seeme neyther straunge nor incredible: forasmuch as the same came to passe according to ye 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,The summe of godlynesse and religion. 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,Gen. 17. 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 the eyes of seruauntes looke vnto the handes of their Maisters, Psal. 123. and as the eyes of a mayden vnto the hande of hir Mystresse: euen so our eyes wayte vpon the Lorde our God, vntill he haue mercy vpon vs. Both these properties maye easily be seene in Iesus Christ. For so reuerentlye did he behaue him selfe towardes his father, that as Paule sayth, he was obedient to the death: yea, euen the death of the Crosse. Phil. 2. And such a diligent care and regarde had he of those persons that his father gaue him charge with, that going to his death, he coulde yeelde an accompt of them, saying: Those that thou gauest me haue I kept, and none of them is perished, but that lost chylde. Agayne:Iohn. 17. I haue glorified thee vpon earth, I haue finished the woorke which thou gauest me to doe. Furthermore as a very man, with firme and constant fayth, he set his eyes vpon God only, whom he only called vpon in all aduersitie, and thanked him onely for the benefites he receyued, as the hystorye of the [Page 114] Gospell teacheth. He might therefore by Dauid truely saye: I haue set the Lorde alwayes before me. By this example must all they which will be ac­counted the true worshippers and children of God, frame all their lyfe and dooings. And this was the only cause of all the vertues, which we reade flourished sometime in the Saints.

Seneca gaue counsell in times past that for the better auoyding of faults which vse to be done in secret when we be by our selues,In his thirde book [...] of Epi­stles, the .xxv. Epistl [...]. we shoulde sup­pose some seuere person, such as was Scipio, Laelius, or Cato, were pre­sent, as a beholder and witnesse of our doings. But howe much more pro­fitable woulde it be to thinke howe God alwayes beholdeth and seeth what we saye and doe? Bicause Ioseph did set God alwayes before his eyes, nei­ther coulde he be brought by his Mistresse entycements, from the tracke of right and honestie, neyther was he dismayed when he was in prison and aduersitie.Gen. 39. The lyke reason may we make of all other thinges. And here may we espie the great difference that is betweene the godlye and vngod­lye. For the vngodly when the worlde goeth well with them, set not God before their eyes, but (as Dauid testifieth) blinded with wicked folly, deny that there is any God.Psal. 14.36. Whereby it commeth to passe, that lyke wilde hor­ses, breaking their barres and reynes, they burst into all kind of mischief. For as it is sayde in another place, they are perswaded that God hath ney­ther eyes nor eares,Psal. 94. wherewith to see and heare their mischieuousnesse. But when God whome they will not set before their eyes, sheweth him­selfe to them to be angrye, and as it is sayde, reprooueth them to their fa­ces, Psal. 50. and punisheth their wickednesse, they runne to him agayne, but yet aske no helpe and succour (as the children of God vse) of him that correc­teth them,Esay. 9. but for a season stryue agaynst his iustice with their owne strength, whereby when they see they profite nothing, they turne and call vpon creatures, or else being vtterly at their wittes ende, rushe headlong into the pitte of desperation. There are infinite examples of such men, of which, this ought with vs to be the vse, to learne to set God before our eies, to whome we ought to approoue our selfe and our lyfe, and in whome wee ought to haue all our trust and affiance.

But Christ sheweth the cause of his so godly and holy an industrie, ad­ding: bicause he is on my right hande that I shoulde not be mooued. There­fore (sayth he) set I God before mine eyes, bicause he is present with me, what soeuer I doe. If I please him, he is at hande to ayde me, that I be mooued with no feare or terrour. If I neglect him, he is at hande to be­holde all my dooings, and in time to come, will be a most seuere iudge a­gainst me. For this cause, the worshippers of Christ are mooued to haue Christ before their eyes, as they many times professe themselues. Here­vnto belongeth that that we read Dauid & such as he was, sayd: The Lord is my light and my saluation, whome then shall I feare? The Lorde is the strength of my lyfe, Psal. 27. of whome then shall I be afrayde? God is our hope and strength, a very present helper in trouble. Therefore will not we feare though the earth be mooued, Psal. 46. and though the hilles bee caried into the middest of the sea, Againe: God is my strength and my saluation, he is my defence so that I shall not greatly fall. Psal. 62. Let no man thinke this a vayne tossing or repeticion of woordes. For this confidence of the Saintes stayeth vpon the promises of God, and vpon experience and dailye examples. For it is the worde of [Page 115] God: Call vpon me in the time of thy trouble, & I will deliuer thee. Againe: Bicause he hath set his loue vpon mee, therefore shall I deliuer him, Psal. 50. I shall set him vp, bicause he hath knowne my name. He shall call vpon mee, and I will heare him: yea, I am with him in trouble, I will deliuer him, and bring him to honour. These promises are confirmed by many examples,Psal. 91. such as in the holy Scriptures we reade of Ioseph, Dauid, Daniel, and his fellowes, Susanne, Ezechias, and many other. But we haue no neede of olde exam­ples, since we euery day haue experience of the truth of Gods promyses. For although there be many tribulations in this life, yet God deliuereth his children from them all, and his right hande, as it were, stayeth vs as we slippe, and he suffreth vs not to bee tempted aboue our strength. 1. Cor. 10. And as Dauid confesseth: In the multitude of our sorrowes, his comfortes refresh our soule. And this is that safetie of the godlye,Psal. 94. a farre other thing than that which maketh the wicked to looke aloft, while by reason of their riches and worldly glory, they thinke themselues out of daunger and gunshot, who must needes be deceyued, bicause all fleshe is grasse, and the glorye thereof as the flower of the fielde. Isa. 40.

But Christ proceedeth on, speaking in his spirite by Dauid, The fruites of godlynesse. and rehear­seth the singular fruites of this studie and endeuour. For this cause (sayth he) did my heart reioyce, and my tongue was glad: moreouer, also my fleshe shall rest in hope. Here are three thinges sayde, euery which of them farre passeth all the riches of the worlde, which as I sayde, must be considered both in Christ and his members.

First he speaketh of ioye, and of the ioye of the heart,Ioy of heart. to teache vs that that is a true, sounde and stable ioye. He meaneth the same ioye, which he afterwarde promiseth to his Disciples, where he sayth: Nowe ye haue sor­rowe, but I will see you againe, and your heart shall reioyce, Iohn. 16. and your ioye shall no man take from you. Paule speaketh of the same, bidding the Chri­stians alwaye reioyce Principally it is meete we consider the cause of ioye.1. Thes. 5 Phil. 4. For this cause (sayth he) my heart reioyced, bicause the Lorde is on my right hande. Then the faythfull reioyce in the Lorde. The wicked also be glad and reioyce, and for ioye manye times become madde. But this they doe eyther bicause they haue riches and honors, and the fruition of the naugh­tie lustes of the fleshe, or else by reason of their wickednesse,Prou. 1. as Salomon sayth of some. But their ioyes are neyther sounde nor sure, but are ended in most grieuous sorrow. For Christes sentence in the Gospell was long ago pronounced against them: woe be to you that nowe laugh, Luc. 6. for you shall mourne and weepe. But the mirth or ioye of the godlye, bicause it stayeth vpon the Lorde, cannot quayle or be ouerturned. For they glorye and re­ioyce in afflictions, bicause that in all thinges they knowe they shall ouer­come, by him which loued them in Iesus Christ. Rom. 5.8.

The seconde fruite of godlynesse is the gladsomnesse of the tongue.Ioy of tonge. By this is expressed the greatnesse of the ioye which can not be kept within the minde, but breaketh forth by the tongue. For this tongue of the godly re­ioyceth not in light affections and ribauldrie, or in wanton talke, such as we maye see in the vngodly, but in godly giuing of thankes, and in setting foorth the name of God and his benefites. And surely this is a great glory of the godly, that they perceyue themselues euery day bounde vnto God, by new and fresh benefites, for the which cause they prayse his holy name. [Page 116] Many reioyce in the fauour of Princes, and thinke it a worthye matter when they haue any iust occasion offred them to prayse and commende the Princes liberality. But the glory of a christian man is farre greater, which euery day findeth most weightie causes & fresh occasions to commend and set forth the goodnesse of God. And herein consisteth not the least part of our dutie: For God will be magnified and extolled of vs, and requyreth none other thing of vs for his beneficence, bicause he hath no neede of any thing that is ours. Call (sayth he) vpon me in the time of trouble, so will I heare thee, Psal. 50. and thou shalt glorifie me. Hereof proceede those vowes of the Saints, which promise songs and hymnes vnto the Lord. Christ in one place in the person of Dauid, promiseth this thing to his father, saying: I will declare thy name vnto my brethren, in the middest of the congregation will I prayse thee. Psal. 22. My prayse is of thee in the great congregation: my vowes will I per­fourme in the sight of them that feare him. And Dauid where he asketh helpe of God, speaketh after like maner: I will prayse the name of God with a song: and magnifie it with thankesgiuing. This also shall please the Lord bet­ter than a bullocke that hath hornes and hoofes. Psal. 60. Hereto maye be applied the voyce of the godly spoken of by the Prophete: O forgiue vs all our sinnes, receyue vs graciously, Hose. 14. and then will we offer the bullockes of our lippes vnto thee. Here, by the way, may the infelicitie of our dayes be perceyued. For where there be very fewe whose tongues reioyce in giuing God thankes and in praysing his holy name, therefore is that true ioye also verye rare that is conceyued by faith, and holy exercise of obedience. By the which ar­gument we maye strongly conclude, that the exer ise of fayth and godly­nesse is also very rare.

Chearefull death.The thirde fruite of godlynesse is: My fleshe shall rest in hope. He spea­keth of death, whiche he promiseth him shall be ioyfull and without all griefe. Here, in the meanewhile, is shadowed out a moste absolute felicitie and blisse, which by death (as the Poete sayth, death is the last ende of all thinges) can not be let or hindred. By death, which for the most part com­meth sodainly, all things whereby this vnhappye worlde measureth feli­citie, vse to be disturbed. At the mentioning of death, rich men are amazed, ambicious men quake, voluptuous men tremble, and the most valiaunt men vse to be afraide. But Christ reioyceth herein, as in a rest full of great hope. So doe all the members of Christe, to whome aboue all other men it is giuen to contemne death, yea, to reioyce in death, whose propertie the Prophet in this place most liuely expresseth. First, he maketh mention on­ly of the fleshe or body, shewing that death hath no power vpon the soule, which is the chiefe part of man. For the soule departing out of the bodye, goeth to euerlasting life, as otherwheres we haue shewed, which was the cause that Paule desired to be loosed and to be with Christ. Then speaking of the flesh or of the body,Phil. 1. he threatneth it not with destruction, but sayth: My fleshe shall rest in hope. Therfore he promiseth a rest to the flesh, which the godlye in death finde to be most sure. All the whole race of our lyfe swarmeth with heapes of calamities and daungers. Trauell and paines are still at hande. Sorrowes and cares spring euery day still a fresh. And to be briefe, this short life is tossed with the continuall stormes and tem­pestes of combrances and traueyles,Psal. 90. so that the Prophete truly sayde: The dayes of our age are threescore yeares and tenne, and though men be so strong, [Page 117] that they come to foure score yeares: yet is their strength then but labour and sorowe. And in other places the Scripture sayth, that man is borne to la­bour, as the birde to flying. But in death is rest, and he that is deade,Iob. 5. hath escaped all the toyle of labours and care, sickenesse, and all other accidents of aduersities. And least any man shoulde thinke we had none other rest in death, than such as beastes and other liuing creatures haue, which haue no life after this: he sheweth that our fleshe resteth in hope. He meaneth the hope of resurrection, which is both certaine, and also the only cause of true comfort. For God putteth vs in this hope, in calling himselfe the God of them which are departed this life, as Christ teacheth of Abraham, Isaac, Math. 22. and Iacob. And in the Prophets he constantly promiseth there shal be a re­surrection. See Ezechiel. 37. Dan. 12. Isa. 26. &. 66. Christ reasoneth often­times in the Gospell of the same. The tyme shall come (sayeth he) when all they that bee in their graues shall heare my voyce, and shall come foorth. Iohn. 5. &c. Looke more touching this matter in Math. 25. Iohn 11. Iob speaking of this hope, sayth: I knowe that my redeemer liueth, and that I shall rise out of the earth in the last day, and shall be couered againe with my skinne, Iob. 19. and shall see God in my flesh: yea, and I my selfe shall behold him, not with other but with the same eyes. And doubtlesse the holye Martyrs being emboldened with this hope, ouercame all the sorrowes which they susteined, with great constancie of minde. Therefore it is not without cause that Paule biddeth vs out of these and such like places, to take argumentes of comfort,1. Thes. 4. in the departure and burials of our friendes.

Furthermore,The article of resurrecti­on declared. bicause the Prophet tooke occasion to make mention of the resurrection, he more fully setteth forth the same, going on & speaking still vnder the person of Christ. For he saith: Bicause thou wilt not leaue my soule in hell, neyther wilt thou suffer thine holye one to see corruption. Thou hast shewed me the wayes of lyfe: thou shalt make me full of ioy with thy counte­nance. There be in these words diuers things, which are to be vnderstāded of Christ only, as Peter teacheth in the things folowing. Yet bicause the cer­taintie of our resurrection dependeth vpon Christes resurrection, whome Paule for that cause calleth the first fruites of them that sleepe: 1. Cor. 15. the fruites and effects of all those things that came to passe in Christs resurrection, apper­taine also to vs. Therefore it shall be profitable for vs diligentlye to consi­der the things here sayde. For as they set forth the resurrection of Christ: so they teach vs wherein to hope, and paint out the order and maner of our resurrection, with that true felicitie which followeth the same.

First he sayth: Thou shalt not leaue my soule in hell. The descen­tion of Christ into hell. The Hebrues take this worde Inferi (which we englishe hell) sometime for the sepulchre or graue, sometime for the deade and buried: in which sense the brethren of Ioseph saye: Thy seruauntes shall bring the graye heade of our father with sorow, ad infernum, siue inferos, that is to say, to the graue. The sense ther­fore of Christes words is, that ye soule of Christ should not tary long sepa­rated from the bodye, in the place where the soules of the blessed be, but should returne shortly to the body againe. Manye haue vnderstoode these wordes of the discention of Christ into hell, which we professe among the articles of our faith: whose iudgement me thinketh ought not altogither to be reiected. Great disputation hereabout hath bene kept among the aun­cient writers. And in our dayes haue certaine phreneticke persons starte [Page 118] forth, which haue sayde that the soule of Christ hath suffered in hell the tor­mentes of the damned. But Christe himselfe confuteth them: whiche, a little before he died, sayde vnto the theefe: This daye thou shalt be with mee in Paradyse. Luc. 23. Besides, being ready to giue vp the ghost, hee sendeth not his soule to hell, but commendeth it into the handes of his father. Furthermore, it is manifest, that he offered himselfe vpon the aultar of the Crosse for the sinnes of all the worlde, and did there fully accomplish the businesse of our saluation,Iohn. 19. so that he truely sayde: It is done or finished. Therefore it must not be suffred that any shall say, Christes soule suffered any thing after it departed out of his body. It was heauy and sadde, and felt the terrours of death at mount Oliuete, as he himselfe confesseth. It seemed also to haue felt the angrye countenaunce and wrath of his father, in punishing sinne, when he sayde vpon the crosse: My God, my God, why haste thou forsaken me? But bicause his death and passion was sufficient to purge our sinnes: it is a very absurde and vnchristian point to adde anye thing else thereto. Therefore Christes descending into hell may plainely be vnderstanded, if we saye eyther that he truely died, or that the merite of his death extended vnto them also which died before him, from the beginning of the worlde, as Peter in another place seemeth to meane, saying: that Christ preached vnto the deade which were in prison. 1. Pet. 3.4. This serued bothe to the greater com­fort of those which beleeued the promises made of him, and increased the paines and sorrowes of the reprobate which wickedlye contemned them. In the meane season, the vtilitie and profit of the things here spoken is de­riued vnto vs also. For as Christes soule was not forsaken: so our soules be in the protection and hande of God,Sap. 3. and shall retourne to our bodies a­gaine in the later day.

The resur­rection of the body.Secondly therefore he addeth: Neyther wilt-thou suffer thine holy one to see corruption. This after a sort perteyneth to the exposition of the first member. In the meane season, as he spake of the soule: so he sheweth what shall become of the body. He sayth it shall not see corruption, whiche afterwarde, at large he declareth to be vnderstanded of Christes body on­lye. And surely it is plaine that all our bodies are subiect to corruption, for the saying of God must of necessitie be fulfilled: Thou art dust and into dust thou shalt returne againe. Neyther doth the arte and industrie of man any thing preuayle,Gene. 3. going about to conserue the bodies of great men, with sweete odours, spicery and perfumes. But Christes bodye, bicause it was raysed againe the thirde daye, coulde not see corruption, much lesse be cor­rupted, but rose againe a glorious body, and voyde of all corruption. Here is the resurrection of our bodies proued. For although our bodies corrupt, & moulder to dust, yet by the power of Christ, when the last day commeth, they shall be restored againe, as we haue heretofore declared. For our mor­tall bodies (as Paule sayth) must become lyke vnto Christes glorified bodye. Neyther shall it be impossible for him to raise our bodies from the dust,Phil. 3. which made man at the beginning of claye, yea, all this great frame of the worlde of nothing. They maye here also be confuted which saye Christes body in the resurrection was vanished awaye, and had not the true pro­perties of a body, such as is to be felt and handled, to be conteyned in a place, to moue from place to place. &c. For if he sawe no corruption, howe coulde he lose those things, without the which a verye body cannot consist?

[Page 119]Thirdly he sayth: Thou hast shewed mee the wayes of life, that is,Life euer­lasting. thou hast brought me into life. And he speaketh of the heauenlye and eternall life, which only is worthye so to be called. Ergo, life euerlasting followeth after resurrection, which life, euen as Christ had, so shall we haue the same in him. This is well to be obserued where it is sayde, the waye of life is shewed to Christ. Adam by sinne deserued death, and the doore of Pa­radise after he was driuen out, God fensed and garded with a sworde of fire, least he shoulde returne thither and eate of the tree of life.Gen. 3. God signi­fied hereby that men of their owne strength and power could not enter in­to life. But in Christ the waye of life was set open againe, that euen as by one man sinne entred into the worlde, and through sinne death: Rom. 5. so by Christ only, righteousnesse and life shoulde be restored againe. Therefore the A­postle speaking of Christ, sayth that the life appeared to vs. 1. Iohn. 1. And Christ eue­rye where is called the breade of life, the light, and the waye of lyfe, and the resurrection, and the lyfe. Iohn. 6.14.1. [...]1. This commoditie therefore which the resurrecti­on of Christ hath gotten vs, is verye singular, bicause we shall be raysed to an heauenly and an eternall life, not to an earthly and mortall, such as we nowe liue, which may be trulyer called a death than a life. The meane hereto is in Christ alone, whome whosoeuer despiseth, he cannot attayne vnto life, as Christ sayth: No man commeth vnto the father but by me. Iohn. 14.

Last of al he addeth: Thou shalt make me full of ioy with thy countenance. The state of the heauenly life is m [...]ste blissefull. 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, Apoc. 21. 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. Math. 25. This ioye in an other place Christ calleth the glorye, which he testifieth he had with his father before the worlde was made.Iohn. 17. 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:Psal. 110. 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,The ascenti­on of Christ. & 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, Iohn. 12. 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: Iohn. 14. 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, Iohn. 17. 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 [Page 120] 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,The face or countenance of God. 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, Prou. 16. and ▪ 20. 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, Math. 5. for they shall see God. And therefore the godly pray:Psal. 80. 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 co­heyre, 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 s [...]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, [Page 121] but describeth all the order and maner thereof out of the ▪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 ofthe Psalme, Peter doth two things. First,The testimo­ny of the .xvi. Psalme is prooued. 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, lea [...]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 things which we haue cited, of himselfe, the matter must be the better marked, and then shall it appeare, that they are most manifestly deceyued in their opinion. For Dauid speaketh of one whose soule shoulde not abide with the soules of the deceassed, and which in his bodye shoulde suffer no corr [...]ption. But it is euident that Dauid is deade, and his tombe at this day is to be seene amongst you,1. Reg. 2. wherin his body after the maner of all fleshe (as he sayeth of himselfe) is consumed into dust. Therefore the wordes of the Psalme cannot be vnderstanded of him. Howbeit though this be a firme and sure argument, yet was it not sufficient, vnlesse also he coulde prooue, it ought to be vnderstanded of Christ. Wherefore he ad­deth: Therefore seeyng Dauid was a Prophete, and knewe that God had sworne with an othe to him, 1. Pet. 1. 2. Pet. 1. that Christ (as touching the fleshe) should spring of the fruite of his loynes, and sit vppon his seate: he knowing this before. &c. By the which wordes, he teacheth vs that no man ought to marueyle that Dauid prophecied these things of Christ, which was promised to be the sa­uiour of the worlde. He vseth two kindes of argument. The first is ta­ken of Dauids person and of his office. For all men knowe that Dauid was a Prophete. But this was the office of all Prophetes, by the spirite of Christ to searche out his mysteries, chiefely his death and resurrection, as Peter in other places diligently teacheth. And if a man searche the bookes of the Prophetes, he shall there finde manifest and plaine prophecies of Christ, and of his kingdome, which thing Christ himselfe acknowledged, saying after his resurrection: It behooued that all the things shoulde be ful­filled which was written in the lawe of Moses and in the Prophets concerning me. Therefore what marueyle is it that Dauid being a Prophete,Luc. 24. prophe­cied of Christ? The other argument is touching the promises of God. God had promised by an othe vnto Dauid, that out of his loynes shoulde spring he that was promised to be the sauiour of the worlde, which shoulde esta­blishe the throne of his kingdome, and possesse it for euer. Therefore Da­uid ought and might easily expounde the mysteries of that sa [...]iour [...]o pro­mised. And the things here rehearsed, ought manifestlye to be vnderstan­ded of him, bicause they can not be meant of Dauid, nor of anye other. The [Page 122] promises made long ago vnto Dauid, appertaine to the explication of this place. Amongst which, the chiefe is that, that Nathan the Prophete by the spirite of God declared in these wordes, when Dauid consulted touching the building of the Temple: When thy dayes bee fulfilled, thou shalt sleepe with thy fathers, and I will set vp thy seede after thee, which shall proceede out of thy body, 2. Sam. 7. and will stablish his kingdome. Hee shall builde an house for my name, and I will stablish the seate of his kingdome for euer. &c. Which place as may easily be perceyued, can not be vnderstanded of Salomon, bicause he was borne, and set in his kingdome, Dauid being yet alyue, neyther was the seate of his kingdome continuall. But this promise is fulfilled in Iesus Christ, which many yeares after tooke fleshe of the stocke of Dauid, and appointed the house of God, that is to say, the congregation of all Na­tions and peoples, whose kingdome (as the Aungell testifieth) shall haue none ende. Luc 1. Besides this promise, to put all things out of doubt, he added an othe, whereof Peter in this place maketh mention, and which is expressed in the scriptures. For herevnto appertaineth that which we reade Psal. 89. I haue sworne once by my holy nesse that I will not fayle Dauid. His seede shal endure for euer: and his seate is lyke as the sunne before me. He shall stand fast as the moone, and as the faithfull witnesse in heauen. &c. And againe. The Lorde hath made a faithfull othe vnto Dauid, Psal. 132. and he shall not shrinke from it. Of the fruite of thy body shall I set vpon thy seate. And meete and conueni­ent it is that we should adde herevnto, that which is read of the Priesthoode of Christ, confirmed with the othe of God. For Dauid prophecying hereof sayth: The Lorde hath sworne and will not repent him: Thou art a Priest for euer after the order of Melchisedech. Psal. 110. Where therefore Dauid was instructed with such and so manye promises of God, it is easie to perceyue, that this ought to be vnderstanded of the true Messias, which is the verye sonne of Dauid, bicause they are more excellent and high mysteries, than can fall out eyther vppon Dauid, or any of his children. But before we leaue this place, two things are to be noted.

The olde fa­thers were not vtterly voyde of the knowledge of Christ.First, we are taught that the auncient fathers were not altogither ig­norant of Christes mysteries, and specially those which concerne his death and resurrection: In deede we must confesse that a more full knowledge hereof was reserued vnto the time appointed. But to denye Antiquitie, the whole knowledge of Christ were to rashe a part, bicause we knowe Christ testifieth of Abraham, that he reioyced to see his daye, that he sawe it and was gladde. Iohn. 8. And as we sayde erewhyle, he sayth Moyses and the Pro­phetes prophecied of his mysteries. This might be prooued by authoritie of elder promises, and the bookes of the Prophetes abundantlye, if neede so were. But let it suffice vs to learne this, namely, that the bookes of the olde Testament appertaine to vs also: which thing manye nowe a dayes ouer boldly vse to denie. For it is euident, that in them the knowledge of Christ is conteyned. Therefore we must confesse that they appertaine to vs also, vnlesse we will reiect the knowledge of Christ, as nothing belon­ging vnto vs. How much better doth Paule who sayth: Whatsoeuer things are written before time, are written for our learning, that through pacience and comfort of the Scriptures we might haue hope. Rom. 15. Adde herevnto that which he sayth in the seconde Epistle to Timothie Cap. 3.

God swea­reth.The next thing worthy to be obserued in this place, is howe God doth [Page 123] vouchsafe with an othe to confirme and establishe our redemption and sal­uation, which only is included in Christ our Lord. Howbeit the credite and authoritie of Gods worde alone, farre passeth any othe that can be made. Howbeit that high God stoupeth downe to our capacitie, bicause he would haue vs nothing doubt of our saluation. And he bounde not himselfe on this wise to Dauid only, but also to Abraham, as Paule sayth.Heb. 6. For to him it is sayde. I haue sworne by my selfe (sayth the Lorde) bicause thou hast done this thing, and hast not spared thine onely sonne. &c. Gene. 22. Afterwarde this othe was repeated againe, where the Lorde sayd to Isaac: I will perfourme the othe which I sware vnto Abraham thy father. &c. Gene. 26. And herevnto appertaine those earnest and solemne contestations of God the father, wherewith he beareth witnesse from heauen that Iesus Christ is his beloued sonne, for whose sake he is reconciled vnto vs.Math. 3.17. 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, Heb. 10. 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, 1. Iohn 5. 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. Isa. 40.

But Peter returneth to Christ, and prooueth that in him whatsoeuer things Dauid before times prophecied of the Messias, are fulfilled.Whatsoeuer was prophe­cied of the Messias is fulfilled in Christ. 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.By the re­surrection Iesus is prooued to be the Messias. Rom. 1. 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 [Page 124] 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.

By the as­cention, Ie­sus is proued to be the Messias.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, Psal. 68. 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 [Page 125] 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. Iohn. 16. 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, Iohn. 15. hee shall te­stifie of me. &c. But least any man might suppose that the things spoken of Christes ascention, were to be vnderstanded of Dauid, or would call them in question, he aunswereth them by another testimony, saying: For Dauid is not ascended into heauen, but he sayth: The Lorde sayde vnto my Lorde, sit thou on my right hande, vntill I make thy foes thy footestoole. This argu­ment consisteth of two pointes. First, Dauid ascended not into heauen: Er­go, these thinges ought not to be vnderstanded of Dauid. He denieth that Dauid is ascended into heauen, not bicause he thinketh him to be reckoned in the number of the damned, but speaketh of his bodye, which (as was beforesayd) was consumed into dust and earth. Touching the soule, this saying of Christ standeth in force: He that beleeueth in mee, hath lyfe euerlasting, and shall not come into iudgement, Iohn. 5. but is passed from death vnto life. The other argument standeth vppon the testimonye of Dauid, who sheweth that these things ought not to be vnderstanded of himselfe, but of Christ which shoulde be borne of his stocke. For in the Psalme .Cx. he sayeth: The Lorde sayde to my Lorde. &c. which place is so cleere and so vndenyable, that Christ thought good to vse it against the Scribes.Math. 22. In the meane season we are taught by Peters example that the Scriptures ought to be expounded by conference of other places, least, standing rashly vpon some one place, we gainesay many other, which thing is the cause of many errors in the Church.

It is to be marked how vnto Christes ascention into heauen,Christes ab­sence in body, is no do­mage to the beleeuing. he ioy­neth the sending of the holy ghost. This doth he very prudently, and in or­der. For hereby he teacheth vs that though Iesus Christ haue taken his body out of this worlde, yet ought he not to be contemned. For he hath not for all that, cast of the care of the Church, but by his spirite is present with the same, by the which spirit he woorketh more effectually in the mindes of those that be his, than before he did when he was conuersaunt with vs in body: wherefore he sayth vnto the Disciples, that it is expedient for vs that he leaue the worlde, and go vnto the father. For so place shoulde be giuen to the holy ghost, which we coulde not haue so long as we did sticke to his bodily presence. And surely,Iohn. 16. after that Christ had giuen his bodye vpon the aultare of the Crosse for the life of the worlde, and had by the raysing vp thereof againe, ouercome death, there was no more for his body here to doe vpon earth. It remayned therefore that by his glorious ascention, he should open the gates of heauen, which our sinne had shut against vs, and should become a pledge for vs in heauen,In his booke entituled, the prescriptions against here­tikes. whereby we might be assured of the inheritance & possession of heauen. Therfore Christ caried his body into heauen, and set it on the right hand of his father, & hath sent vnto vs being here on the earth (to vse Tertullians terme) his holy ghost to be his vicare or substitute. By the operatiō of him,Iohn. 3. 1. Peter. 1. Iohn. 14.15. 2. Cor. 1.5. Ephe. 1. he regenerateth vs through the immor­tall seede of the word of God, to be the sonnes of God. By him he teacheth vs and comforteth vs. The same is the earnest or gage of our saluation. Through the encouragement, we crie Abba father. By him it commeth to [Page 126] passe,Rom. 8. Gala. 4. that Christ dwelleth in vs, and we in him. All which things, sithens Christ worketh in vs most effectuallye by his spirite, there is no cause we shoulde complaine of the absence of his body, which is resident in heauen for our healthes sake. And they that require the presence of his bodye, and desire to haue it shewed on earth, seeme to me little mindefull of the admo­nitions which are read in the .xxiiij. of Mathew.

Also Peter describeth the kingdome of Christ with the wordes of Da­uid, What maner of kingdome Christes kingdome is. which it behooueth vs oftentimes diligentlye to consider. The first point herein is, how he sayth Christ is exalted by the right hande of God, and ascended into heauen. Therfore his kingdome is heauenly, not of this worlde, as himselfe confessed before Pylate. In deede all power is giuen vnto him in heauen and in earth,Iohn. 18. but not to rule after the maner of Prin­ces in this worlde, in whose reignes must needes fall out vncertaine and vnstable entercourse of matters, bicause they labour to obtayne king­domes by the vncertaine and vaine power of the flesh. We are also taught that we must not seeke for worldly goodes in the kingdome of Christ, suche as are riches, honors, pleasures, friendship of the worlde, and others of like sort. They are eternall, and celestiall goodes, which God the father hath giuen vs in Christ. Therefore we ought altogither to be busied in studying for them.

The right hand of God.Then he teacheth vs that Christ sitteth at the right hande of God: by the which phrase of speach, both a certaine place is appointed of beatitude and blisse, and also an equall power of kingdome or empire with God the father.Iohn. 3. For the father loueth the sonne, and hath giuen all thinges into his handes. He also commaundeth all men to honour the sonne, euen as they ho­nour the father. Iohn. 5. Wherevnto also this worde sitting belongeth, whereby is expressed the maiestie of Christ in his reigne, and the sure and vnmooue­able power of his kingdome. Last of all, he sayth, that all his enimies shall be subdued, and become his footestoole. Christ is therfore a victorious king, and an inuincible vanquisher of his enimies. Satan is the capitaine and standerdbearer of them all, who was threatened with death long sithens by the first promyse of saluation that was made in Christ, when God sayd: The seede of the woman shall treade downe the serpentes heade. Gene. 3. And Christ teacheth vs that he is alreadye iudged, and cast out. In like maner it is as playne that sinne is ouercome.Iohn. 12.16. For God (sayth Paule) sent his sonne, and hath condemned sinne by sinne, that is to say, by the sacrifice of his sonne, of­fred vpon the aultar of the crosse for sinne, he hath put awaye the guilt or trespasse of sinne,Rom 8. and hath taken awaye the power and force thereof, that it shall hereafter not hurt vs. But sinne being put away, it is euident that death also must be vanquished which fought against vs by none other wea­pon than the sting of sinne.1. Cor. 15. Therefore all the power of hell is truelye sub­dued by Christ. He also ouercommeth the world, and tyraunts with all the [...]able of the reprobate. For we reade that it hath bene long since decreed by the father that they that will not be gouerned by the wholesome worde of his sonne, shall be brused and broken to poulder with his rod of yron. Nei­ther want there examples of dayes longe passed and nowe present,Psal. 2. which teache vs what notable victories and triumphes Christ atchieueth of the enimies of his Church. Let vs learne therfore to acknowledge this king, and not to feare this worlde, which when it rageth most, is nearest to de­struction, [Page 127] and is able to doe nothing against them whome Christ taketh charge of, against whome the gates of hell are not able to preuayle. Math. 16. And al­though we suffer afflictions in the worlde, let vs be encouraged with hys saying, where he promyseth that he hath ouercome the worlde, Iohn. 16. and that wee shall haue peace in him.

But let vs see the ende of this Sermon which Peter inferreth in these woordes: Therefore let all the house of Israell knowe for a suretie, The conclu­sion of Pe­ters sermon. that God hath made the same Iesus whom you haue crucified, Lorde and Christ. This is a very briefe, but yet a graue sentence, and verye Apostolyke, euerye worde whereof is able to minister an argument, and matter of a long ser­mon. But bicause we shall euery where haue occasion to speake more at large of these things, we will in fewe wordes note vnto you, what Peter meaneth by this saying. First he speaketh to all the house of Israell. In the name of the house, he comprehendeth all sortes and degrees of men, tea­ching vs that Christ is the vniuersall sauiour of all men, with whom there is no respect of persons. And this is no light or slender token of the good­nesse of God, that to a most corrupt people, and yet embrued with the bloud of Christ, he doth vouchsafe to promise all saluation in his sonne. Further­more, let them knowe for a suretie, sayth he. Ergo, our saluation in Christ is certaine, and such as a man may safely trust to, for he cannot deceiue, which is the very truth it selfe. Thirdly, he sheweth what all men ought to know: that God hath made this Iesus of Nazareth, Lord and Christ. He calleth him Lord bicause he is our redemer. For, who is ignorant that redeemers haue a certayne rule or Lordship ouer them, whome they haue eyther redeemed with their money, or with perill of their lyfe: For this cause he sayeth in the Prophete: I am the Lorde: This is my name, Isa. 42. and my glorye will I giue to none other. He calleth him Christ, that is to say, annointed, bicause he is a King and a Priest. For it is playne by the Scriptures, that in the old time, kings and priests were vsed to be annointed. And concerning the office of a King we spake somewhat before, wherevnto also belongeth the name of a Redeemer or Lord. Surely, Christ maketh lawes as a king: ac­cording to them he gouerneth the citizens of his kingdome, and defendeth & enricheth them most liberally with heauenly treasure. He is also a priest. For both in times past he taught, & at this day doth teach vs by the ministe­ry of that woord, wherof he is the Author in his Church. And he hath made a full satisfaction by the sacrifice of his body, once offered vppon the crosse, for the sinnes of all the world. And as whyle he was once vpon the earth he prayed for vs:Heb. 2. 1. Iohn. 2. so euen at this day he appeareth before God for vs a faith­full high Priest and an aduocate. Therefore he is in deede Christ, or the an­noynted of God. And it is euident that they commit horrible sinne, which reiect him, and appoint them other Lordes, Kinges, Priestes, and Re­deemers. But as Peter in the beginning of his treatie of Christ, admoni­sheth them of their wickednesse committed against him: so he concludeth his sermon with mention of him, declaring that he talketh of him whome they crucifyed. We may easily iudge the heynousnesse of the offence, by the things which he so singularly commendeth in Christ. And he vpbraydeth them herewith for none other cause, but for that he woulde enflame them, being pricked with the conscience of their sinne, to embrace Christ, & their saluation, as shall appeare by the successe thereof in the sermon folowing.

[Page 128] Luke hath giuen vs a viewe of the Apostles preaching. Peter compre­hendeth in these fewe woords all the articles of the Christian fayth. He hath spoken of God the father, creator of all thinges. He hath spoken of the sonne of God, which was made man of the stocke of Dauid, and therefore in vnitie of person ought to be acknowledged for verye God and man. He hath taught vs, that he died, was buried, descended into hell, rose againe, and ascended into heauen for vs, where he sitteth on the right hand of God the father, and shall come to be our iudge, what time hee shall put all his enimies vnder his feete: yea, he shall throwe them into the lake burning with brimstone. He hath shewed vs that the holye ghost is come, being sent from him to gouerne his Church and all the faithfull. Finally, he hath prooued that this Iesus is the Lorde and sauiour, in whome remission of sinnes, resurrection of the fleshe, and lyfe euerlasting is purchased for all beleeuers. Here is no worde spoken of our satisfactions, nothing of pri­uate absolution, auricular confession, pardons, purgatorye, and such like wares. Let vs therefore keepe the simplicitie of the Apostles doctrine, and let vs embrace Iesus Christ with stedfast fayth, that by him we maye be saued, to whome be all bessing, honour, power, and glorye for euer. Amen.

The .xvij. Homelie.

‘WHEN they hearde this, they were pricked in their heartes, and sayde vnto Peter, and the other Apostles: ye men and brethren, what shall we doe? Peter sayde vnto them: Repent you of your sinnes, and bee baptised euerye one of you, in the name of Iesus Christ, for the remission of sinnes: and ye shall receyue the gift of the holye ghost. For the promise was made to you, and to your children, and to all that are a farre of, euen as many as the Lorde our God shall call.’

THus farre hath Luke rehearsed the first Sermon of the Gospell, that Peter made at Ierusa­lem, after the receyuing of the holy ghost. The con­tent thereof was, that Iesus of Nazareth, whome the Iewes crucifyed, was Christ, and the promised redee­mer of mankinde. But where it was Peters purpose not only to teach that, but also (as he was once tolde) to catch men aliue, and to winne them to Christ, ther­fore he set the heynous wickednesse of their sinne against Christ plainelye before their face. For in the beginning of his treatise of Christ, he sheweth howe they crucifyed him, whome God by many myracles declared to be his sonne, and the sauiour which he had promised. After this, gathering all that he had spoken of Christ into a short summe, he sheweth agayne that they nayled him to the crosse, and leauing this in their mindes as a sting, he concludeth his sermon. Howbeit the successe of the matter declareth that these thinges were spoken by Peter, not of desire to reproche them, but for their health and saluations sake: which successe Luke now describeth, lea­uing also a notable example, wherein the true way of attayning to saluati­on by Christ, is perfectly declared. This place therfore is worthy to be dili­gently considered, for the more profite wherof to be had, we shall speake of [Page 129] euery part thereof in order. First the Euangelist speaketh of the hearers. And after that he declareth how Peter further traueyled with them.

Touching the hearers, he sheweth what effect Peters sermon had.The effect of Peters ser­mon. When they hearde this (sayth he) they were pricked in their heartes, and sayde vnto Peter, and the other Apostles: ye men and brethren what shall we doe? He at­tributeth two things vnto them. First, they are pricked in heart. He vn­derstandeth the terrours of conscience which rose in them by the acknow­ledging of their sinne, and by the feeling or feare of the wrath of God in them. With these must we beginne, if we will take any profite by preaching of the worde. For as long as we liue carelesse in sinne, and are touched with no feeling of our sinnes, nor feare of the iudgements of God: we can not earnestly thinke of the waye of saluation, as men that iudge the care thereof vnprofitable and superfluous. And bicause this faulte cleaueth to vs by corruption of nature, but being delighted with the enticementes of sinne, acknowledge not our selues for sinners: it is necessarye that our sinnes be reprooued, and accused by the worde of God, which thing Christ declareth to be one of the first workes of the holy ghost. By reason wherof, the worde of the Gospell is called a sworde and the light. For being shar­per than any two edged sworde, Heb. 4. Iohn. 3. it entreth through euen vnto the deuiding a sunder of the soule, and the spirite, and of the ioyntes and the marrowe, and is a discerner of the thoughts, and of the intents of the heart, and setteth them not only before our selues, but before others to beholde. And that this is a thing necessarye, we are taught not onely by the expresse worde of God, but also by the example of Gods elect, to speake nothing in the meane season of the filthye children of the world, which cannot repent. Surely Dauid, although he were a man euen according to Gods owne minde, yet did he not ac­knowledge his grieuous sinnes of adulterie, manslaughter, and manye such vices as followed them, till he was reprooued of the Prophete, by the worde of God. And then he beginneth to crie out: I haue sinned against the Lorde. Againe: I acknowledge my faults, and my sinne is euer before me. My bones are vexed, and my soule is also sore troubled. There is no health in my flesh bicause of thy displeasure: neither is there any rest in my bones by reason of my sinne. And such like as are read in the Psalme. lj.vj.xxxviij. and in o­ther places. And the lyke we may see euen in our own sinnes. There were now fiftie dayes and more gone, since the death of Christ. And how many were there at Ierusalem of them, that cried the bloude of Christ be on vs, & on our children, which shewed any token of repentance? But rather liued carelesse, & out of doubt had perished, if god had not shaken that carelesnesse of fro their mindes. For they being prouoked by Peters sermon, begin now at length to be pricked in their harts, to tremble, and to thinke of their sal­uation. We must saye the same euen of our selues, if we will confesse the truth. They therefore are greatlye deceyued, which will not haue sinnes rebuked by the worde of God, and crie out that it belongeth not to the du­tie of Ministers to be busied in reprehending of sinne. Such men finde sometime dumbe dogges, which frame their doctrine according to their lustes: but then is that saying of the Prophete fulfilled, that the sworde of the Lorde commeth vpon the carelesse, Ezech. 3.33. and the bloude of them that perish shall be required at the handes of the flattering preachers.

To this pricking of heart and terrour of conscience,Let the [...] h [...]rted, [...] counsell [...] worde of God. is added an other [Page 130] thing, that is to say, they séeke counsell at Peter and the Apostles, howe to be deliuered from their sinne, and to be restored againe to Gods fauour. And this is no lesse necessary than the first, whereof we spake euen nowe. For it is manifest that the verye wicked are compunct and stricken sadde with the worde of God, and the accusing of their sinne. But as all thinges worke to the best in the elect: so the wicked take occasion on euerye side to offende the more grieuouslye, as we see in this place it commeth to passe. For where their sinnes are openlye detected, eyther through impacient fiercenesse they rise against the worde of God, and will not seeme to haue sinned, wherof we haue examples in Achab, and afterwards in the Priests of the Iewes: or else turning them to their owne workes, they seeke by them howe to satisfie the iustice of God, and to auoyde his wrath. And when they can see nothing but the heynousnesse of sinne, and the horrible wrath of God, then begin they to crie out with Caine: My wickednesse is greater than can be forgiuen, and so at length with Iudas, come to an vnhappy ende. We must therefore after the example of these men, go farther, and not sticke in the bitter terrors of conscience. We must take counsell of the thing whereof our terrour riseth, that is to say, of the word of God, which (as Pelias did sometime with his Iaueling against Telephus) both woun­deth our consciences, and maketh them whole againe. Neyther must wee here be so afrayde with the grieuousnesse of sinne, that we must thinke our selues forlorne and past hope. For this sentence of God remayneth still in his full strength,Ezech. 18. which sayth: I will not the death of a sinner, but rather that [...]ee conuert and liue. And Christ our Lord doth not only promise, that they that seeke shall finde, but also professeth that he is a Phisition for suche as are sicke in conscience,Isa. 61. and in euery place biddeth them that traueyle and are heauy laden,Math. 11. to come vnto him. And we must thinke it was not with­out the secret instinct and working of God, that they whose handes as yet reeked with the bloude of the sonne of God, were the first that hearde the Apostle preach. For God in this doing woulde haue vs perswaded, that the merite of Iesus Christ, and the liberalitie of his goodnesse, coulde not be counterpeysed or outweyed with any sinnes, so that we woulde cleaue vnto him by faith. But let vs heare Peters short and sweete counsayle.

Repent you, and be you euery one baptized in the name of Christ, for the remission of sinnes: Peters coun­sayle. and ye shall receyue the gift of the holy ghost. For to you was the promise made. &c. He requireth of them three things, but we will entreate onely of two at this present, of the thirde we will speake in the sermon following.

The first thing he dispatcheth in one worde: [...] (sayth he) which the Latine interpreter translateth poenitentiam agite, Repentance. that is, repent ye. He beginneth with that which the Scripture euery where exacteth. Moyses verily sheweth them which shoulde be punished for their offences, and for transgressing of the lawe,Leuit. 26. Deut. 32. that their way to be saued, stoode only in repen­tance. That this repentance is that thing which the Prophets chief [...]y vrge, is more manifest than needeth to be prooued. Iohn the Baptist, the first minister of the newe Testament, beginneth his preaching with the same. And Christ when he begunne to preache, cryed: Repent ye, for the king­dome of heauen is at hande. Math. 3. The same he commaunded the Apostles to preach not so little as once, as may be seene Math. 10. and Luc. 24. There­fore [Page 131] 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 thende 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,What re­pentance is. 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. Hierem. 4. 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,Hierem. 2. 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 yt 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.Ioël. 2. 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,The partes or braunches of repentance 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,Rom. 7. 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 [Page 132] 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 cōmended 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 n [...]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. Prouer. 24.

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, Isa. 55. 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.

To be bap­tised in the na [...] of Christ.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,Luc. 24. 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 vs plainely that we must of dutie re­pent, and yet that al desert of iustification is to be had in Christ only. Ther­fore whosoeuer maketh no mention of Christ in teaching of repentance, of­fendeth against the example of Peter. And so be they cause to the ignorant, to establish their owne righteousnesse, wherin they can finde no certaintie, nor soundnesse.

[Page 133]Next, he speaketh of outward baptisme,To be bapti­sed for for­giuenesse of sinnes. which he commaundeth them to receiue, for forgiuenesse of sinnes. Which wordes are not so to be vnder­standed, as though outwarde baptisme washed vs from sinne: For it is e­uident that wee be clensed from all our sinnes by the bloude of Iesus Christ. This is attributed to baptisme,1. Iohn. 1. bicause it sealeth in vs the benefite of pu­rification, which is gotten vs by the bloude of Christ. Which thing we may see in Circumcision. For where Abraham was iustified by faith, he receyued Circumcision, as a signe of the righteousnesse of fayth.Rom. 4. So they which are conteyned within the Testament of Christ, and be therefore iustifyed, re­ceyue baptisme for remission of sinnes: that is to saye, the righteousnesse of God which he hath giuen vs in Christ, is sealed in them by baptisme. Wherefore, Peter by this maner of speach, assureth them of their saluation, and comforteth them by an argument deduced or taken of the ende of bap­tisme. In the meane season, bicause we be taken into the Church of God by baptisme, and are become professors of Christ, as people which vnder his conduct must fight agaynst this worlde, and the Prince thereof: Peter requireth further of them,The confessiō of our faith in Christ necessary. a free and an open confession of their fayth in Christ. For Christ will haue no such worshippers as shall be ashamed of him. Howbeit the Iewes did openlye denye Christ, before Pylate, whyle they cried they had no King or Messias, beside Caesar. Ma [...]c. 8. Wherfore it was ne­cessary that they shoulde as freely confesse Christ, least they might be iudged stil to be of the number of the false runnagates. This could be done no way more commodiously than by baptisme, which Christ woulde haue admini­stred to the ende, to get and bring him disciples, as may be read. Math. 28.

Nowe, if a man will compare the things togither,The order of the doctrine of iustificatiō which haue hitherto bene sayde: it will appeare after what order Peter taught the way of iusti­fication and saluation. He began with rebuking of sinne, as we haue hard before. Then when he saw them pricked and contrite in hart, he requireth them to repent, by this meanes bringing them to some hope of grace and fauour. Then againe, least they should trust in the workes of penance, and leane vppon their owne righteousnesse: he sendeth them to the name of Christ, and to his merytes. At length he commaundeth them to professe Christ openly, and to ioyne themselues to his Church. This order of tea­ching we see the Apostles euerye where obserued, which they had learned of Christ their maister, as no man can deny. For thus he sayd a little afore his departure from hence:Luc. 24. Marc 16. Math. 28. It is necessary that repentance and forgiuenesse of sinnes shoulde be preached to all Nations in my name: Go ye therefore into all the worlde, preach the Gospell to all creatures, and bring me disciples from out all Nations, baptizing them in the name of the father, and of the sonne, and of the holy ghost. Which things if a man compare with auriculer confession, satisfactions, merites, pardons, yeremindes, purgatory, and infinite such like, exacted of those that should doe penance: he shall finde they are farre wyde a sunder.

Furthermore,Peter com­forteth with promises. bicause Peter had to doe with them which felt themselues guiltie of such an heynous wickednesse, as had not bene seene the lyke, he comforteth them with a double promise, as is the maner of the Gospell, for feare they should be swallowed vp of desperation.

First, you shall receyue (sayth he) the gift of the holy ghost. The gift of ye holy ghost. He seemeth to speake of a peculiar gift of the spirite, such as in the time of the primitiue [Page 134] Church, ye beleuers were endued with, either to speak with diuers tonges, or else to be notable in other myracles, as hereafter in the eight Chapter it shall appeare more plainely. For it behooued to haue the ministerye of the Apostles adorned with some singular giftes, to thende, men might the more easily be woonne vnto Christ. And although these gifts in these dayes for the most part be ceased: yet there remayne other more necessary effects of the spirite, through whose operation, the beleeuing are regenerated, mortified, renued, assured of their saluation, emboldened and confirmed in perils, so that they dare stoutly & without any feare, stand to the confession of the name of Christ. For it is the spirit of adoption which vseth to worke al these things in the children of God that they haue neede of in this world. This promise was able singularlye to comfort them whose consciences were afrayde by reason of sinne. For howe coulde they doubt to haue for­giuenesse of their sinnes, which heard they should haue the same spirit, that the Apostles had? In the meane season this promise serueth also for our instruction. For it teacheth vs that true beleeuers and Christians cannot vtterly be destitute of the giftes of the holye ghost. There are diuers operati­ons, and diuers gifts of the spirite (as Paule sayth) and we see that some excell other some therein. But there is not the meanest of them all that is vtterly voyde of the spirit, bicause they be not the members of Christ which haue not the spirite of Christ. Rom. 8. Therefore [...]aine is the profession of Christ, except we shewe and declare that we be quickened and gouerned by the spirite of Christ:Iacob. 2. Math. 5. which thing caused the Apostle to saye, that fayth is knowne by workes, and Christ commaundeth vs to followe his father in our doings.

Secondly, he alledgeth an auncient promise: To you (sayth he) was the promise made, The promise of the olde Testament. and to your children, and to all that be a farre of, euen as ma­ny as the Lord our God shall call. These things are to be vnderstanded of the couenant & promises which were made in the olde Testament, the summe wherof may be seene: Genes. 17. yet doth Peter extend the same promises to those that are a farre of, that is, to the Gentiles, which as yet were straun­gers and alienes from the societie of the people of God, bicause he woulde the easilier induce and perswade them. For they which were borne of A­braham coulde doubt no longer of Gods goodnesse, seeing they hearde the same extended also vnto the Gentiles. These things teache vs to what vse Gods promises serue, verily to confirme our wauering fayth in temptati­ons and all other aduersities. But before we make an ende of our sermon, two things in these wordes are to be noted.

The promise of saluation belongeth to infants also.First, he sayth the promises appertayne not to the fathers only, but al­so to the children. The wordes of the couenant teache vs the same, where the Lorde sayth thus: I will make my bonde betweene mee and thee, and thy seede after thee in their generations, by an euerlasting Testament, that I may be God vnto thee, Gene. 17. and vnto thy seede after thee. &c. Whereof we gather, that the infants of those that beleeue, whome we cannot exclude from the name of seede, are as well contayned within the couenant of saluation, as are the elders and fathers. For the obiection of those that say, the wordes of God are only to be vnderstanded of that posteritie of Abraham, which when it was of age, was able to professe their fayth, is nor ought to be of no au­thoritie. For it is euident that Isaac and Iacob were included in the coue­nant before they were borne, as maye be seene. Genes. 17.25. Rom. 9. And [Page 135] Paule doubteth not to call those children holye, which haue but one parent faithfull and a beleeuer.1. Cor. 7. Christ also plainly teacheth vs that the kingdome of God belongeth vnto children.Marc. 10. Here the Papistes and Anabaptistes er­rors are confuted, whereof, the one deny saluation and the fruition of God to children that die without baptisme: and the other keepe children from baptisme, whome Christ commaundeth to be brought vnto him.

Then next, declaring the promise of saluation,The vocati­on of saluati­on, is of gods free mercy. he maketh mention al­so of Gods vocation and calling, least any man might thinke the children of God were eyther borne of the fleshe, or of the merite of their owne free will, and strength: for the children of the fleshe bee not the children of God, but the children of the promise. And it is not in mannes will or cunning, Rom. 9. but in the mercy of God. Saluation is set before vs in Iesus Christ, and as the parable of the Gospell saith, the time of mariage approcheth, and all things are ready. But it is needefull that men shoulde be called and bidden, that they may come vnto the feast. Therfore God sendeth forth the preachers of of his Gospell, whose voyce is gone throughout the worlde many yeares since. Howbeit, bicause they can doe nothing in the mindes of men, it is needefull they shoulde be drawne by God, and by the operation of his spi­rite, according to that saying of Christ: No man commeth vnto mee, Iohn. 6. except my father drawe him. And God according to his free and holy will worketh, and the winde bloweth where it will. By the which it is manifest,Iohn. 3. that our saluation dependeth vpon the meere fauour of God, which calleth whome he will, draweth whome he will, and maketh them like to the ymage of his sonne. In the meane season it is our dutie, being called, to aunswere, being drawne, not to pull backe, and being subiect to the Gospell, through the obedience of fayth, to make sure our vocation and election,2. Pet. 1. as the A­postle teacheth.

This maye suffice for this time touching Peters counsayle of saluation, who sheweth them what waye to take, whose consciences are feared with the consideration of their sinnes. The residue behind remaining shal be in­treated of in the next sermon. Let vs folow the holy ghosts counsell, which spake by the mouth of Peter. Let vs repent vs truely, let vs seeke whatsoe­uer things belong to our saluation in Christ, let vs giue our selues wholy to him, and freely professe him. Let vs not breake our promise made to him in baptisme, but let vs liue a life worthye the name of Christ, and then we shall liue hereafter with him in heauen, to whome be blessing, honour, power and glory for euer. Amen.

The .xviij. Homelie.

‘AND with many other wordes bare he witnesse, and exhorted them, say­ing: saue your selfe from this vntowarde generation. Then they that gladly receyued his preaching, were baptized: and the same daye there were added vnto them about three thousande soules. And they continued in the Apostles doctrine and fellowshippe, and in breaking of breade, and in prayers. And feare came ouer euery soule. And many woonders and signes were shewed by the Apostles.’

[Page 136] THe Apostle Peter so ordred his fyrst Ser­mon of the Gospell, that he earnestlye vpbrayded his hearers with the grieuous and heynous offence that they committed against the sonne of God. But after they were ouercome with the conscience of their sinne, and sought counsayle howe to be saued, he gaue them both friendly and faithfull counsayle: shewing them that way of saluation, that all men in these dayes that are desirous to be saued, must likewise take. For he prescribed them to repent, and sendeth them to Christ, to be consecrated to him by externe and publike baptisme, that in his name they might obtayne remission of their sinnes, and the gift of the holy ghost. But bicause there were a grea [...] many, whose authoritie might pull them from the way of saluation, or at the leastwise greatly hinder them, he warneth them also of those persons, which is the first thing in this sermon, wherevnto afterwarde Luke ioy­neth the effect and fruite that followed of the Apostles counsayle, with an elegant president of the auncient and primitiue Church, all which are ve­ry worthy to be diligently considered. Of Peter, thus sayth the Euangelist: with many other woordes bare hee witnesse, and exhorted them saying: Saue your selues from this vntowarde generation. The admonition going before might haue seemed sufficient, and verily it comprehendeth all the order of true saluation. But bicause it might seeme an harde and weightie matter to forsake and cast away the auncient religion of their forefathers, and to embrace a new, hauing the example of many against them: it was neces­sary to vse other admonitions, wherein he sheweth that Peter vsed great earnestnesse, and passing vehemency. For he did not simply monishe them only, but also vsed many obtestations and exhortations. And this was the summe and ende of them all: To saue themselues from that vntowarde gene­ration. By this worde sauing, he admonished them, that their saluation is in perill, which they coulde not attaine to, except they woulde seperate themselues from such as they were.

The vnto­warde gene­ration are the Priestes and Scribes.First, let vs see of whome he speaketh. For although it might seeme he spake of the whole nation of the Iewes, which was guiltie of Christes bloudshed: and was polluted with the greatest crime that coulde be: yet chiefelye was this name due to the Priestes and Scribes, who as it is euident, were the chiefe authors of all the calamities that were amonge that people. They were puft vp with the pryde of their gorgeous and holy titles and styles. For besides that they chalenged the common name of the children of Abraham, they thought also they only had the knowledge of the lawe, and they were taken of euery man as guides of the blinde, lightes to them that walked in darkenesse, instructors of the vnwise, and teachers of the vnlearned,Rom. 2. as appeareth by Paules wordes. But Peter with great plainnesse calleth them a naughtie, peruerse, and vntowarde generation, following the example of Iohn Baptist and Christ, who before that, had greeted them by the same names. For Iohn called them the generation of vipers. Math. 3. And Christ plainely called them, a naughtye and adulterous genera­tion. Math. 12.16. Iohn 8. Let no man impute this to euill speaking, or rayling, a thing farre vnfit and vnseemely for the holy spirite: for diuers weightie causes vrged [Page 137] Peter to paint them out by these names. First, where they despised the faith of Abraham, which only maketh vs the children of God, and in the meane season chalenged to themselues, the names of his children: they ought not to be taken for any such. Next, bicause their authoritie was great with all men, for that they were in an office long before appointed of God, and glo­ried in that they successed most holye men: it was needefull they should be reprooued, and knowne vnto all men for swar [...]ers from them, least anye man should be deceyued with their glorious styles, and vaunt of their suc­cession. Therefore Peter doth wisely, godlily, and boldly, in calling them a naughty and peruerse generation. For in so doing, he both admonisheth vs, that they ought to be auoyded, and putteth the simple out of feare and doubt, which thought it an heynous matter openly to forsake them.

By Peters example, we also in these dayes are taught what to doe. A great many suppose a bare and simple knowledge of the truth, is suffici­ent, whereof they vse marueylously to glory▪ amonge those that are desi­rous of the truth. And yet they are still conuersaunt with the wicked, and with the professed enimies of Christ: yea, they keepe company with the au­thors of false doctrine, and can not abide that the Ministers of the Gospell should openly reprooue them. But it is plaine that Peter the Apostle was of a farre other iudgement: who would haue the faithful separate themselues from the wicked, and feareth not to note deceyuours, by the name of an vntowarde generation, contrary to the common opinion of all the people.Math. 7.15.23.24. Iohn. 10. &c He tooke example of Christ so to doe, which euery where biddeth vs to eschue false teachers, and teacheth vs that their company is pernicious and hurt­full. The same the other Apostles also did, as it is manifest, which thought not they had done their dutie, to point at the false teachers of their dayes with their fingers, but also warned vs of them, whome by inspiration of the holy spirite, they knewe shoulde come in the later age of the worlde, whereof we haue testimonies. 1. Timoth. 4. 2 Timoth. 3. and .4. 2. Thess. 2. 1. Iohn. 2. and .4. Therefore whosoeuer hath in these dayes the ministery of the Gospell committed to him, let him imitate the faithfulnesse and dili­gence of these men. Bicause it is euident the sheepe are so foolishe that they can scarse beware of the Woolfe when they are warned, yea, for hope of a little lucre, they will creepe into the mouthes of them: Let them therefore paint out in their colours, and terme by their true and proper names, all these deceyuers, and take no regarde to them which for priuate gaine, hold with them. Let other also learne to obey their faythfull aduertisementes, and to flie the professed enimies of Christ, whose company if they auoyde not, they can not be taken for the members of Christ. Let them at the least be mooued with feare of the daunger, which we knowe hangeth both ouer their heades and them that follow them. For they that refuse to come forth of Babilon, the mother of whoredome,Apoc. 18. shal taste of those plagues also which the Lorde hath ordeyned for hir.

We haue therefore Peters counsell touching the waye of saluation,The effect of the Apostles counsell. wherevnto Luke ioyneth the notable successe that followed thereof. For he sayth: that they that gladlye embraced his preaching, were baptized, and the same day there were added vnto them about three thousande soules. The god­ly writer in marueylous breuitie comprehendeth a great matter. For here is fulfilled that that Christ sayde vnto Peter, when he was called to be an [Page 138] Apostle:Luc. 5. Hereafter thou shalt take men on lyue. For he which a little before was but a rude fisher, letting slippe the nette of the Gospell, bringeth three thousande people vnto the obedience of the faith in Christ, who both glad­ly receyued his preaching, and willingly continued in the same. This place teacheth vs two things very needefull to be knowne.

The prea­ching of gods woorde is not in vayne.First, we learne that godly and faithfulfull ministers doe neuer preach the worde of God in vaine, although many things seeme to stoppe and hin­der the course thereof. This the Lorde witnesseth by his Prophete: Lyke as the rayne and snowe commeth downe from heauen, and returneth not thi­ther agayne, but watreth the earth, maketh it fruitefull and greene, that it maye giue corne to the sower, Isa. 55. and breade to him that eateth: so the worde also that commeth out of my mouth, shall not turne agayne voyde vnto mee, but shall accomplishe my will, and prosper in the thing whereto I sende it. We haue in this matter a moste manifest example hereof, where we maye also see things that might hinder the profite and fruite of Gods worde. A people of nature rebellious and stubborne, such as Moyses & the Prophetes describe and set forth. As many as were of any power & authoritie, w [...]e enimies to the doctrine. Great daunger and perill in receyuing the doctrine of the Gospell,Iohn. 9. bicause before this, as many as followed Christ, were excommu­nicated. The Apostles were rude, contemned, and despised persons, yet the worde of the moste high God driuen lyke a shower or storme with hys winde or breath (which as Christ sayth, bloweth where it liketh) bursteth through all these stoppes and impediments.Iohn. 3. This ought to comfort vs in this age, that we despayre not of Christes Church, and the successe therof, notwithstanding we see so diuers enterprises and attemptes, euery where busily bent, and ment against the same.

Next, we are taught what the nature of faith is, and what the proper­tie of Gods elect people is.The proper­tie of fayth, and of the elect. For here are two thinges ascribed vnto them. One is, that they gladly embraced Peters sermon. For where the mindes of those that beleeue, are drawne with the spirite of God, they streyght way knowe his voyce,Iohn. 10. and the chiefe shepeheards, and follow it. Neither haue they any greater pleasure than in the study of the worde of God, wherein they vnderstande that that most mercifull father, and the onelye author of saluation, talketh with them. The other is, that Luke sayeth, they conti­nued in the same, which is as necessarie a propertie as the first. For Christ sayeth: He that abydeth vnto the ende, shall be safe. But hee that setteth his hande to the plough, Math. 24. Luc. 9. and looketh backwarde, is not meete nor woorthy of the kingdome of God. If we compare these thinges with the maners of our age, it wyll easily appeare how vnhappy an age it is. For with many and continuall sermons can very fewe be woonne vnto Christ. And we maye see euen in them that haue professed Christ, eyther a negligent contempt of Gods worde, or else some detestable lightnesse, whereby vpon euery tri­fling occasion they dishonestly starte from the truth that they haue knowne and professed.

But let vs returne to Luke, which in fewe words setteth out the forme of the primitiue Church,The fourme and order of the primitiue Church. the maners, the rites, and the exercises of the same, the chiefe vse whereof is to learne vs to knowe the order of the A­postolike Church, and wherein the same is in these dayes decayed, to re­store and reforme it thereafter againe: They continued (sayth he) in the A­postles [Page 139] doctri ne and fellowship, and in breaking of breade, and in prayers. He rehearseth foure things, of euery which we haue something to say.

In the first place the Apostles doctrine: what that was,The doc­trine of the Apostles. it shall o­therwheres appeare. It was Christes commaundement, that they should teache all Nations, those things that they had before learned of him.Math 28. Luc. 24. He commaunded them to preach repentance and forgiuenesse of sinnes in his name. In the which articles it is plaine, the knowledge of the whole law and of Gods will, and all the maner of our saluation is contayned. A taste of this doctrine we sawe in Peters sermon gone before. And their writings abundantly declare, that they obserued this forme of doctrine in all places. Therefore the faithfull of the primitiue Church abode in that order and trade of doctrine which we see at this daye comprehended in the bookes of the Apostles: and in these is no mention made of any mans traditions, and inuentions. Luke placeth doctrine first, bicause by teaching, the Church is gathered togither, and by the same (as Paule declareth) commeth fayth, and all the beleeuing are borne againe of the immortall and eternal word: touching which point see Rom. 10. 1. Pet. 1 &c. Here we learne that the chiefe care in the Church ought to be for doctrine. For where through it (as was sayde euen nowe) we be gathered into the vnitie of fayth: it cannot be cho­sen, but they must fowly and miserably be scattered, that admit diuers and vncertaine doctrines. Those be diuers and vncertaine, which de pend and consist of the will of man. Wherefore it behooueth vs to holde and retaine the Apostolike doctrine, which they learned at Christes mouth, and which they being illuminated with the holye ghost, taught to all Nations vppon the earth. This doctrine is both certaine, plaine, per [...]i [...]e, and autentike, so that it needeth neyther mannes inuention nor authoritie, eyther to com­mende or confirme it. Iohn speaking of this doctrine, sayth:1. Iohn. 2. Let that which you hearde from the beginning remayne in you. And Paule will not haue himselfe beleeued, no nor an aungell comming from heauen, if hee dare to preach anye other Gospell or waye of saluation, than the Apostles haue taught. This reprooueth the vnconstant wethercockes of these dayes, who haue a delight to dally with doctrine and religion, and dare euery daye al­ter and chaunge it at their pleasure, and for priuate lueres sake, as wee reade Ieroboam vsed to doe. As though the vse of religion and doctrine,1. Reg. 12. were to none other ende, but to keepe men in awe, as it were, with vayne buggebeggers. Here are they also reprooued, which like children suffer themselues to be ledde with euery blast of doctrine, contrary to the precept of Paule. For the chiefe marke of those that be faithfull and true Christians,Ephe. 4. is a faithfull and constaunt keeping of the Apostles doctrine. Whosoeuer rashly forsaketh this doctrine, he must needes confesse that he knoweth not at all what the Church of Christ is.

Secondly he sayeth that they continued in communicating,Commu­nicating of goodes. he vnder­standeth the beneficence and liberalitie they vsed towarde the poore: accor­ding to that saying of the Apostle: To doe good, and to distribute forget not. Heb. 13. He ioyneth this next vnto doctrine, bicause that by it (as was euen nowe sayde) we are vnited vnto Christ our heade, as members of one bodye. Therefore they that be in this wise vnited togither, must count eche o­thers aduersitie, and prosperitie as their owne: wherevnto it seemeth Christ had a respect, where he shewed that loue was the cognisaunce and [Page 140] badge of his Disciples.Iohn. 13. And this is a singuler and worthy prayse of bene­ficence, to haue the next place vnto doctrine, among the exercises of the Church. Whereby we may easily perceiue what to thinke of them who are touched with no pitie of their needy brethren, but snorting in wealth them­selues, care not though all other want, so they may enioye the riches and delights of this world. But bicause we meane hereof to speake more here­after, let this little for this time suffice.

The brea­king of bread or receyuing togither.Thirdly, he reciteth